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UNDUE PARTIALITY TO MINISTERS REPROVED
WE are apt to conceive of the primitive Churches as patterns of all perfection; and doubtless there were amongst them many individuals whose attainments in piety were truly apostolic: but there were in most of the Churches as great blemishes as can be found in any society of Christians at the present day. The Church of Corinth was peculiarly corrupt. They were indeed distinguished for gifts [Note: 1Co_1:5.]; but, in respect of graces, too many of them were sadly deficient. One evil especially obtained amongst them to a great extent: namely, the indulging of a contentious spirit, by means of which the Church was divided into parties; some accounting themselves followers “of Paul, others of Apollos, others of Cephas, and others of Christ [Note: 1Co_1:12.].” Now, though this evil did not prevail so far as utterly to subvert their souls, it kept them in a low, and, as it were, an infantine state; insomuch that the Apostle “could not speak to them as to spiritual” persons, who had made any considerable advances in the divine life; but was forced to address them as mere “babes in Christ,” to whom he could only administer “milk,” when he would gladly have rather “fed them with meat [Note: ver. 1, 2.].” Their being “puffed up for one minister against another [Note: 1Co_4:6.]” shewed that a great measure of “carnality was yet in their hearts [Note: ver. 3, 4.];” and that, though spiritual in the main, they yet conducted themselves too much like the “men” of this world, whose chief zeal was occupied in contending for the leaders of their respective sects.
The same spirit, as might be expected, still infests the Christian Church. And that we may be put on our guard against it, I will endeavour to shew,
I. In what light ministers should be viewed—
They are instruments, whereby God carries on his work in the souls of men—
[God is pleased to work by means, and to make use of men for the accomplishing of his gracious purposes in the world. Even when he has employed angels, he has still chosen to put honour upon men as his immediate instruments of good; as when he directed Cornelius to send for Peter to instruct him, and removed from Peter’s mind the scruples which would have kept him from executing that office of love. Though God might as easily effect his work without instruments, yet he has decreed that “faith shall come by hearing:” and where no minister is sent to till the ground, there is one great desert, in which no plant of righteousness is found, no real goodness exists. The land uncultivated brings forth nothing but briers and thorns. Human learning, to whatever extent it be carried, can produce no spiritual change in the heart of man. The most learned philosopher needs instruction from God’s ministers, no less than the untutored savage: yea, and to the end of life, no less than at the commencement of his Christian course, does every saint require the aid of ministerial exertions, to “water” that which Divine grace has “planted” in his soul: and the more exalted any man’s attainments are, the more highly will he esteem the ordinances of God, and the more sensible will he be of his dependence on them for a supply of those blessings which he stands in need of.]
They are, however, mere instruments, and nothing more—
[They can effect nothing of themselves: not even Paul himself, with all his eloquence and force of reasoning, could bring conviction to the minds of his hearers: the very discourses which converted some, only irritated others against him, and caused them to regard him as “a babbler,” and a maniac [Note: Act_26:24.]. If any received his word aright, it was because God had “opened their hearts to attend to it.” “Whether he planted, or Apollos watered, it was God alone who gave the increase.” This is universally felt and acknowledged in the natural world. There may be a great disparity between the skill and industry of different labourers: yet no one ever thinks of ascribing the harvest to the skill of man: every one knows, that without the influences of the sun and rain the husbandman will cultivate his land in vain. And the same is true respecting ministers, who will labour to no purpose, if God do not accompany their word with the Holy Ghost sent down from heaven. The very best of men are but as “a voice crying in the wilderness,” as unable in themselves to convert a soul as they are to raise the dead.]
The manner in which St. Paul speaks of them, will lead us to consider,
II. The importance of forming a right estimate of their labours—
A just view of them will teach us,
1. To moderate our regards for man—
[We are apt to idolize those from whose ministry we have derived benefit to our souls. From their labours we expect a blessing which we scarcely hope to derive from any other quarter; and a secret dissatisfaction arises in our minds, if, at any time, his place be occupied by a less-favoured minister. We forget that neither the word, nor the power with which it has been accompanied, were his; and we are ready to ascribe to him the honour which is due to God alone. But if we duly considered that ministers are only the channels of communication between the Fountain and us, and that the waters by which we have been refreshed have proceeded from God alone, we should look through them to God, and limit both our expectations and our gratitude to Him, from whom alone any spiritual good can flow. I say not that we are to feel no gratitude towards them: for “we are to esteem them very highly in love for their works’ sake.” Nor do I say that some measure of partiality may not fitly be shewn towards those to whom, under God, we owe our own souls: for “though we have ten thousand instructors, yet have we but one Father,” to whom, therefore, we owe a filial regard: but such a measure of attachment to one, as leads us to undervalue others, is a mere carnal feeling, which ought to be suppressed. St. Paul repeatedly appealed to the Corinthians themselves respecting this: whilst ye indulge such partialities, “are ye not carnal? yea, are ye not carnal, and do ye not walk as carnal men?” I may say, therefore, that a just estimate of the labours of ministers will prevent an undue rivalry amongst them in our affections.]
2. To augment our dependence of God—
[The husbandman, when his fields are sown, looks to God for a blessing on his labours. In like manner will our eyes be directed to God alone for a spiritual harvest, if we be thoroughly convinced that he is the only source from whence it can spring. We shall not look to the creature, but to God, in and through the creature: and to the same gracious Giver of all good shall we render thanks for all the good we have received; ever mindful that it has proceeded from his Holy Spirit, “who divideth to every man severally as he will.” We shall be afraid of provoking God to jealousy, by ascribing to man any part of that glory which belongs to him: and we shall live in the very frame of those who are around the throne of God; who, ever mindful of the benefits they have received from him, are singing, “salvation to God and to the Lamb for ever and ever.” As in heaven, so on earth, the creature will be “nothing;” but God will be “all in all [Note: “Neither he that planteth, nor he that watereth, is any thing.”].”]
Let me found on this subject,
1. Some matter of inquiry—
[What benefit have you received from all the labours of your minister? Are there not many who are as ignorant and as worldly as if they had never heard the Gospel at all? You can bear me witness, that, from the beginning, “I have never known any thing amongst you, save Jesus Christ, and him crucified;” and yet how many of you have derived no benefit to your souls! To what has this been owing? I acknowledge, with shame, that the word has been ministered to you in much weakness; but if Paul or Apollos had ministered unto you, even their labour would have been lost, it is to be feared, on many of you, because you have not regarded the word as God’s, nor looked to him for a blessing upon it — — — To some, we would hope, the word has not been altogether in vain: but would it not have taken far more effect, if you had looked less to the creature, and more to God? — — — I pray you to be on your guard respecting this. The brazen serpent was broken to pieces as “Nehushtan” (a piece of brass) because to it was transferred the honour that was due to God alone. Cease! O cease from all “carnal” partialities! and, by whomsoever God shall speak to you, “receive the word, not as the word of man, but, as it is in truth, the word of God.”]
2. Some ground of encouragement—
[Behold what God has wrought by means of a few poor fishermen! And can he not make his word effectual for you? Is it not “sharper than any two-edged sword?” and shall it not still be “mighty, through Him, to the pulling down of strongholds, and to the casting down every thought that exalts itself against the knowledge of Christ?” It gained not its efficacy from the wisdom of Paul; nor shall it lose its efficacy because spoken by me. God has ordained, that “by the foolishness of preaching he will save them that believe:” and if ye receive our testimony, however weak it may be, it shall prove “the power of God to the salvation of your souls.” Direct your eyes, then, simply to the Lord; and, “since ye are not straitened in him, be not straitened in your own souls.” Only let your expectations be from Him alone, and you shall not be disappointed of your hope. “Open your mouth wide; and he will fill it.”]