: Ye are God's husbandry, ye are God's building. Which phrase implies, 1. Power and goodness in making them so: a building is not of itself, nor is a field clothed with goodly corn of itself. 2. It implies dominion and absolute sovereignty the master is the orderer of the house, and the husbandman the disposer of his ground. 3. It denotes propriety and interest, that we are not our own, but God's. The house is the owner's, not its own. God is theirs, and all that God has is theirs also. 10 According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. Observe here, 1. The character which St. Paul assumes to himself, namely, that of a master-builder, yea, of a wise masterbuilder. But was it not vain-glorious in the apostle thus to describe himself? Is not Christ the great and wise master-builder of the church? Yes, undoubtedly: but the apostles were instruments in his hand, which he honoured with success: for which reason St. Paul thus speaks. Learn hence, That in some cases it is not vain-glory, but a necessary duty, for the ministers of Christ to magnify their work and office received from Christ. Observe, 2. The special work performed by St. Paul, the wise masterbuilder: he laid the foundation; that is, he first acquainted them with the rudiments and fundamental principles of the christian religion, which they had never heard of before. Learn thence, That it is a special part of divine wisdom in a minister to lay at first a good foundation of scripture knowledge in the minds and understandings of his people. Unless we have a knowing people, we are not like to have a gracious people. All our sermons will be dashed to pieces upon the rock of our people's ignorance, if they be not well catechised and instructed in the fundamentals of christianity. Observe, 3. How very careful our apostle is to ascribe all his strength, his assistance and success, as a master-builder, to the grace of God: According to the grace of God given to me. Learn thence, That it is the property of every godly man, much more of every gracious minister, to attribute all that good which is either received or done by him, to the grace of God. What man ever received more grace from God, or did more service for God, than St. Paul? And so enlarged is he upon all occasions in magnifying the grace of God, that he is never satisfied in exalting of it: Not I, but the grace of God that was with me, &c. Observe, 4. The cautionary direction by St. Paul, to all succeeding ministers of Christ, to take heed that they lay no other foundation than what was laid by him; and that they build suitably upon that foundation: Let every man take heed how he buildeth thereon. Learn hence, That the ministers of Christ are to take especial care that they preach no other doctrine than what Christ and his apostles preached, and laid as the foundation of christianity; and that they do not build upon that foundation any doctrine which may endanger their own or their people's salvation I have laid the foundation, and let every man take heed how he buildeth thereupon. 11 For other foundation can no man lay than that is laid, which is Jesus Christ. That is, no other true foundation can man lay, than that which is already laid by me; namely, the knowledge of Jesus Christ, and faith in him. The ministers of Christ ought to lay no other foundation than Christ: they are to lead their people to, and build them upon, no other rock but Christ. All threatenings, promises, commands, duties, privileges, are to be preached and pressed with respect to Jesus Christ; he is to be laid as the only foundation in respect of knowledge, in respect of faith, in respect of justification, in respect of intercession and acceptance with God. minister's great work is to set Christ forth in all his glorious fulness, to represent him in all his offices, as a glorious object for the eye of our faith to look unto, and fix upon. The man's work shall be burned, he shall suffer loss but he himself shall be saved; yet so as by fire. In these words the apostle speaks of two sorts of preachers, under the metaphor of builders. 1. Some that are sound and or thodox, who hold the foundation, and build upon it gold, silver, and precious stones; that is, such sincere and wholesome doctrine as will bear the touchstone and trial. 2. Others that are unsound and erroneous, who hold indeed the foundation of christianity, but build upon it such doctrines as will not bear the trial, expressed by wood, hay, and stubble, which are not proof against the fire. Learn hence, That the doctrine of Christ, and the truths of the gospel, are very excellent and exceeding precious; compared to gold, silver, and precious stones, for their usefulness and preciousness. Learn, 2. That all errors and falsehoods in religion, all erroneous and false doctrines, though not fundamental, mentals of christianity, and yet may so superstruct thereupon it, and superadd so many things unto it, whereby they may vation. They shall be saved, yet so as by greatly endanger their own and others' salfire; that is, with great difficulty, having exposed themselves to the utmost hazard and danger. The speech is proverbial, and signifies both the greatness of the danger, and the difficulty of escaping it; intimating, that errors in judgment endanger a person's salvation as well as ungodliness in practice. He that has a due care of his soul's salvation, will be as well afraid of erroneous principles as he is of debauched practices; for error is as dainable as vice: the one is an open road, the other a by-path, to hell and destruction. 16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? 17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are. are yet no better than hay or stubble, vain and unprofitable, vile and contemptible. Observe, 3. As a twofold builder described, so a twofold event declared: Some men's Our apostle here, in the judgment of works, that is, their doctrines and practices, gument to convince the Corinthians of the some interpreters, makes use of a farther arwill abide the fire; others will be burnt up, evil of their divisions. They are the church and suffer loss. Where by the fire, under- and temple of God, therefore not to be prostand the word and Spirit of God. A pro- faned by divisions; Know batory, not a purgatory fire, is here intendye not that ye ed: because it is said to burn not the per- had said, "You Corinthians, by being conare the temple of God? As if the apostle son but the action, and every action too, verted to christianity, are become a chrisof every man. Now the Popish purgatory tian church, an holy temple, in which the fire tries not all persons, some are exempt- Spirit of God doth dwell, and where the ed, as martyrs: and not all actions neither, spirit of division ought not to dwell; for but wicked ones only; whereas this fire if any man defile the temple of God shall try every man's work. The meaning by dividing the church into factions and , that the light of God's word and Spirit parties, him will God destroy; for the temwill manifest the verity or vanity, the sound-ple of the Lord is holy, and not to be proness or falseness, of doctrines delivered by faned by your dividing lusts: which temple all preachers. Sound doctrine, that, like good metal, will endure the furnace, shall of God met together to worship him, are ye are.' Learn hence, 1. That the people be rewarded; but such doctrines as will the church or spiritual temple of God. 2. not endure the trial, shall miss of the reward. That the Spirit of God dwells in the church, Learn hence, 1. That all the ways and works of wickedness in general, and all hid- plies propriety, familiarity, authority, resior temple of God; and this dwelling imden and secret ways of false doctrine in par- dency, and fixedness of abode. Learn, 3. ticular, God will one day reveal and make That such as defile the holy temple of God, manifest: Every man's work shall be either by factious divisions or erroneous made manifest for the day shall declare doctrines, do provoke God to destroy them; it. Learn, 2. That the true and sincere that is, to punish them with temporal dedoctrine of the gospel is firm and durable, struction, and, without repentance, with and such as will abide the closest trial; yea, eternal damnation: If any man defile the and will grow more illustrious and glorious temple of God, him shall God destroy. thereby. Learn, 3. That men may hold the foundation, and maintain the fundaVOL. II. 18 Let no man deceive himself. L If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise. 19 For the wisdom of this world is foolishness with God for it is written, He taketh the wise in their own craftiness. 20 And again, The Lord knoweth the thoughts of the wise, that they are vain. Observe here, 1. A word of caution: Let no man deceive himself. Self-deceit is the ground of all other deceit. What ever deceit is abroad, it begins at home. A deceitful heart will not spare so much as itself, although the self-deceit be most unnatural and monstrous, most fatal and pernicious. Observe, 2. A word of exhortation: If any man seem to be wise, let him become a fool, that he may be wise; that is, "If any man seem to be wise in the wisdom and learning of this world, let him embrace the doctrine of Christ, which the world calls foolishness, and so become a fool to them, that he may be wise according to the wisdom of God." Learn hence, That all human and worldly wisdom cometh far short of, and is but a mere shadow and appearance, compared with the wisdom of God manifested in the gospel. Observe, 3. A word of enforcement: For the wis. dom of this world is foolishness with God. Tis so in God's opinion and estimation; he accounts it so. If we compare wit with grace, learning with religion, a rational head with a gracious heart, the latter infi. nitely transcends the former in the account of God. All the admired wisdom of worldly men is nothing but contemptible folly in the esteem of God. The world's wise man is God's fool. Observe, 4. A double testimony which the apostle produces out of the Old Testament to prove his assertion, that the wisdom of the world is foolishness with God the first is out of Job v. 13. He taketh the wise in their own craftiness. Learn hence, That no wisdom or craftiness of man can stand before the wisdom and power of God. The second testimony is taken out of Psalm xciv. 11. The Lord knoweth the thoughts of man that they are vain; that is, the choicest and best thoughts of the wisest men are vain, yea, vanity. 21 Therefore let no man glory in men for all things are yours; 22 Whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours; 23 And ye are Christ's; and Christ is God's. Here the apostle closes his discourse with an inference not to glory in any teacher whatsoever, either in Paul, or Apollos, or Cephas, seeing they were all theirs; that is, all the apostles and ministers of Christ, from the highest to the lowest, from the greatest to the least, and all their ministerial gifts and labours, are all ordained and appointed by God for their use and service: All things are yours; whether Paul, or Apollos, or Cephas. Learn hence, That all ministers, and ininisterial abilities, are wholly for the church's service, and spiritual advantage: all their power is for the church's preservation, all their gifts are for the church's edification. Their message is for the church's comfort and consolation: thus all things, in and belonging to the church, are ours. Next he mention the things of the world are ours. Or the world; that is, all the good things in the world are ours, houses, lands, honours, friends, relations, so far as God sees them good for us. But are there not many that are Christ's who want houses and friends, and other comforts; how then can they be said to have them? Ans. 1. They have all things eminently and transcendently in God and Christ, by whom they have a title to all things, Rev. xxi. 7. 2. They have all things virtually, in their contentment and satisfaction of mind which they do enjoy. 3. They have all things eventually: they have the good of all things, when they have not the actual possession of all things: their very wants, in the event, work for good. Or life; this is ours two ways; the comfort of life is ours, and the end of life is ours, with the true use of it; for the sincere christian only lives to purpose, by answering the great end of life, which is the promoting God's glory, and securing his own salvation. Or death; that which is in itself so terrible is for the believer's advantage, their friend, their privilege, their passage to heaven, their deliverer from sin, the perfecter of their grace; when we come at heaven, and not till then, we shall fully understand what this meaneth, Death is ours. Or things present; that is, all the events of providence which befall us, whesickness, riches or poverty, they are all ther prosperity or adversity, health or sanctified to us, and are instrumental for the sanctifying of us. They are covenant blessings, and dispensed in love to us. Or things to come; that is, all future things which may befall us in this world, and in the world to come, shall be to our abundant advantage; whether they be merciful or good things, or grievous and sad things: particularly death is to come, but to die is gain. Christ's death was the death of death; he has disarmed death of its sting; the believer fears not its dart; it is not an hurting, but an healing serpent: there is no venom or malignity in it, but that which was before in the number of threatenings, is now brought within the compass of the gospel promises: all things are ours, life or death, things present and things to come. And ye are Christ's: that is, not Paul's or Apollos's disciples or servants, but only Christ's, therefore glory only in him. Consecrate all to the service of Christ, and resign up all to the will of Christ; ye are Christ's by donation, ye are Christ's by redemption, ye are Christ's by conquest; ye are therefore to glory in him, and in him only. And Christ is God's: that is, as you are Christ's, and for his glory; so Christ, as Mediator, is God's, and for his glory. He is God's servant, to do his will, to execute his pleasure. He was begotten of his Father before all time. He received his doctrine from the Father in the fulness of time. He sought not his own, but his Father's glory, in the doctrine which he preached, in the miracles which he wrought; but lived in an entire resignation to his Father's pleasure. Lord! how will it shame us thy servants, to follow thy servant Christ, and to be called by his name, if we seek not his glory and exalt not his will, and live not to his praise, who died for us and rose again! CHAP. IV. There are two extremes which persons are apt to run into, with reference to the ministers of Christ; namely, to extol, admire, and even idoand to depress, undervalue, and even lize some; vilify others. To cure the former evil was the great design and endeavour of St. Paul in the foregoing chapter; to prevent the latter, and to preserve that due honour, and keep up that just esteem, which is payable to all ministers of Christ, is the design and scope of the apostle in the chapter before us; and accordingly thus he speaks. LET a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God. 2 Moreover, it is required in stewards, that a man be found faithful. As if the apostle had said, "Although I warned you, in the foregoing chapter, against an undue esteem of your pastors, and against a factious preference of some before others, to the great scandal of religion, and the prejudice of the gospel; yet I speak not this to draw you off from paying that due honour and deserved respect which belongs to their character. But I desire you to account them all, neither more nor less, but as ministers of Christ, and stewards of the mysteries of God." Here observe, 1. A double character given of an evangelical pastor. He is, (1.) A minister of Christ: that is, a person deputed by the command, and invested with the authority, of Christ, to administer in holy things, to preach the word, administer the sacraments, execute church censures; being in all things an example to the flock! and the people are to account the office and work of the ministry, as a divine institution and appointment of Christ in his church; whoever slights or opposes the ministry, flies in the face of Christ himself. (2.) He is a steward of the mysteries of God: and that in a twofold respect. First, He is a steward of the truths of God; secondly, of the ordinances of God. Of the truths of God he is a steward, to open and explain them for the spiritual edification of all christians, and to defend and maintain them against the opposition of all adversaries: God's steward must not suffer vermin to destroy the provision of God's household. He is a steward of the ordinances of God also: which he is obliged to dispense in all faithfulness to his congregation: 1 Pet. iv. 10. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. Observe, 2. As the ministers of Christ are described, they are stewards; so the qualification of a steward is declared, and that is faithfulness: It is required in stewards that a man be found faithful. What ground is there for trust, where there is no truth? Now this faithfulness in our stewardship includes, (1.) Purity of intention; a pure end in all our services will give us abundance of comfort at the end of our service. (2.) Sincerity and integrity of heart: a faithful minister is a sincere-hearted minister, who preaches his sermons first to himself, and then to his hearers. (3.) Ministerial diligence slothful minister can never be a faithful steward; we must study the truths of God to paleness, preach them to faintness, maintain and defend them with stedfastness: we a look for happiness from God as long as he is in heaven, and he expects faithfulness from us as long as we are upon earth. (4.) Faithfulness in stewardship includes impartiality in all the administrations of Christ's house: we must take the same care of, manifest the same love unto, attend with the same diligence upon, the poorest and meanest in our congregations, as we do the rich, the great, and the honourable : for all our souls are at one price, and rated at one value in our Lord's book. O! let us take care we be impartial stewards, for we must shortly give an account of our stewardship before an impartial God. 3 But with me it is a very small thing that I should be judged of you, or of man's judgment; yea, I judge not my own self: Not as if the apostle was unconcerned whether the Corinthians had a good esteem of him, or not; or were regardless of his reputation among men but the meaning is, he did not much value himself upon the opinion and judgment which any persons had of him; knowing that his case would not be finally determined by any man's judgment, nor yet by his own. Therefore, says he, I judge not myself; that is, definitively, so as to acquiesce in that judgment: for I may be deceived in my judgment of myself, therefore I leave myself to the judgment of God. It is a singular support to all the members, but especially the ministers of Jesus Christ, that they and their actions have a more righteous judge to be examined and tried by, than either the world or themselves; the world's judgment may falsely condemn them, their own judgment may flatter and deceive them, but the judgment of God will deal impartially with them. 4 For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the Lord. These words are not to be understood absolutely and universally, but relatively and respectively; not as if the apostle knew no sin in himself, (for he went groaning under a body of sin to his grave,) but with respect to his ministry; his conscience cleared him of all unfaithfulness and neglect of duty. Though I know nothing of unfaithfulness by myself, yet am I not thereby justified at God's tribunal; for he that judgeth me is the Lord. Note here, 1. St. Paul's justification of himself: before men he knew nothing by himself; that is, in general, his conscience did not accuse him of any gross prevaricating with God, and in particular did not charge him with any negligence or unfaithfulness, in respect of his office; he had not been an unfaithful steward of divine mysteries, nor guilty of any crimes that his adversaries could charge him with. Note, 2. His disclaiming all justification thereby in the sight of God: Yet am I not thereby justified. His sincerity did comfort him, but could not justify him; the righteousness of the holiest and best of men, is not pleadable before the righteous and holy God for justification. The reason given why the apostle did not, durst not, plead his own righteousness before God for justification: For he that judgeth me is the Lord; as if he had said, "Were I to appear at man's bar, I doubt not but to come off well enough, for none knows me so well as myself; but I have to do with an heartsearching God, who knows me better than myself; and when God comes to look over my work, he will spy that which the most eagle-eyed person cannot spy. Therefore there is no standing for me, a creature, before God, in any creature-purity. Angelical perfection is imperfect in his sight: angels, though they have not the least spot of sin in their natures, yet are they chargeable with folly, their nature being potentially sinful, and the heavens themselves are not clean in God's sight. 5 Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts : and then shall every man have praise of God. Our apostle's design in these words, is not to condemn all judgment of persons, words, or actions, or to oblige us to suspend our judging till the day of judgment; but only forbids rash censuring, unadvised, uncertain, and unseasonable judging of the hearts and final states of men. We may judge what appeareth, but not what is hidden and unseen for the judging of hidden things is referred to him from whom nothing is hidden. Learn hence, That to take upon us to judge the heart, or to judge that which doth not appear, is to assume the office, and to take upon us the place of |