Part 22
Suppose this, that thou couldst not increase in knowledge, yet thou mayest as yet not know anything as thou oughtest to know ; and this plea is a sign of it, and so made by the apostle, 1 Cor. viii. 2:
And though thou mayest have knowledge in salvation, and the matters of it, yet not to salvation, as the apostle distinguisheth it, 2 Tim. iii, 15; for such a knowledge must be a new work of the Holy Ghost, whom we receive by preaching of the word:
Gal. iii. 2, ' Received ye not the Spirit by the hearing of faith?'
All thy notions may lie as dry gunpowder barrelled up in thee; but what shall give fire to them, and inflame thy heart by them, but a being anew baptized with the Holy Ghost as with fire, and by his striking some spark and good motion in [you]? Now the Holy Ghost falls on men at these ordinances.
Preaching is therefore called 'the ministration of the Spirit,' 2 Cor. iii, Whena pill lies dead in a man's body, and works not, then physicians use to prescribe another, which often sets all a-working.
§o after all the sermons thou hast heard, thou bast need hear again, to make all effectual to thee again.
When saving knowledge is once begun in thee, it receiveth daily increase by the preachingof the word, even then when notional knowledge doth not; that is, suppose thon hearest no new truths discovered, but the same again and again, yet in the things represented by those notions, thou mayest get a further and more clear and distinct insight every time thou hearest them.
Thou mayest grow up into more riches of assurance of the knowledge of those truths thou knowest, as the apostle speaks, Col. ii. 2; and thou mayest grow up to more comfort and joy in those truths.
Paul desired still to preach to them (although converted), for the furtherance of the joy of their faith.
Though many promises belong to thee, and thou already knowest them, and distinctly rememberest them, and daily viewest them, yet thou mayest haply not have much peace from them; butwhen thou hearest them again delivered in this ordinance, thou mayest have such peace from them.
For God ' creates the fruit of the lips; peace,' &c., Isa. Ivii. 19.
And this is a thing to be added to thy knowledge, and therefore is said to be created.
And how bat by the lips of men uttering it?
It is therefore called ' the fruit of the lips.'
As, for example, thou knowest that thou art to be justified only by Christ's righteousness; and thou knowest all that can be said to ; manifest the trath of it, and nothing more can be added to thy notion about ; it; yet, for all this, the apostle says that 'this righteousness is revealed' in the preaching of the gospel 'from faith to faith,' Rom. i. 17; that is, from one degree of faith to another.
This may be revealed with more evidence THE GOVERNMENT OF [Booz VII. to faith, to draw thy heart to trust more perfectly in it.
Again, thou knowest all the particular branches of the law ; thou hast a form of trath, as the apostle speaks, Rom. ii. 20; that is, a platform and table of all the sins which the law forbids, and duties which the law commands ; yet when this is again taught thee out of the word, a new light may come in to discover to thee those sins which thou never as yet sawest before; a light which may divide between the marrow and the bones, and anatomize thy heart unto thee, and shew thee some new vein or artery which thou never yet sawest.
In and through prophesying, the secrets of men's hearts use to be discovered, 1 Cor. xiv. 25, so that thy experimental applying, and saving knowledge of the things themselves, may be increased, although thy notions be not.
For though the glass thou still lookest in be the same, yet thy light may be new and different ; and so thou mayest come to see the beauty or deformity of the things represented in it; which is the difference between saving knowledge, and that which is not such.
Of the end and design of the ministry, and of the use and necessity of ministers set apart to preach, and devoting themselves wholly to that work.
Wherefore, saith he, When he ascended up on high, he led captivity captive, and gave gifts unto men.—Epru. IV. 8.
The apostle having mentioned, in the bth verse, the variety of gifts given by Christ under the New Testament, enlargeth himself about them.
1. By shewing the author of those gifts, Christ, according as it was prophesied, Ps. Ixviii. vers. 8, 9, 10.
2. By enumerating the variety of those gifts, ver. 11.
8. The ends of those gifts, vers. 12, 18, 14.
1. The author of those gifts set forth, that his person is God: Ps. Ixviii.
17-19, ' Thou, the Lord God ;' for none but God could have given them.
2. Then it is declared what he did for the bestowing them.
1. He descended ; 2. He ascended.
He descended and ascended.
'The apostle argues his descending from that word ascending.: so ver. 9.
' Now that he ascended, what is it but that he also descended into the lower parts of the earth ?' Ps. cxxxix. 15.
He improves that scripture against the Jews, to demonstrate that the Messiah must be hambled and laid low.
He gathers a doctrine from a word, as we use to do.
And from this observe, 1. That before God exalts, he humbleth.
The text says, 'first he descended.'
Thus did God with his own Son, and so with us, as with David, Joseph, and any other whom he employs.
And, therefore, ' humble yourselves under the mighty hand of God, that he may lift you up.'
2. Observe, that Christ descended to the lowest, and ascended to the highest place, as those two phrases import, sig rdxardrspa, 'to the lower parts of the earth ;' and his ascension is on high, ' far above all heavens ;' issgdru, is super supra, above all beings above.
The descending was into the lower parts of the earth, the ascending far above the heavens.
By his descending, is meant that emptying himself, spoken of Philip. ii. ; for oppositely the fruit of it is made the filling of all things.
Christ was full of all, and God emptied him.
He condescends to behold things here below, Ps. cxiii., but to come down below is more.
And in that phrase, the lower parts ; Cur. II.) .
THE OHUROHES OF CHRIST. of the earth, he names the first and last stepof his descending: not from heaven to earth only, nor to live on earth only.
1. It imports to be enclosed in the dark dungeon of the womb, Ps. exxxix. 15, so the womb is called, and there to be hid nine months.
It is an pilusion to curious workmen, that work within doors their most curious works.
2. It imports to be laid in the grave, to be killed and buried, Mat. xii. 40.
The Son of man shall lie in the heart of the earth three days: not in hell, the place of the damned, as the papists would have it, but in the grave, which is called the heart of the earth ; as Tyre is said to be in the heartof the sea, Ezek. xxiv. 27, which yet was a city near the sea-side.
From both these places, the womb and gre, Christ was raised; and the same body that had lain in these two places and dungeons, the same, says the text, ascends far above the heavens, bmsgdévu ; dw is above, but tase is added, that is, above above, above all heavens; that is, angels, who are called heavens
(as the devils are called the gates of hell, that is, the powers of hell, for magistrates sat in the gates); so Heb. vii. 26, he is said to be made higher than the heavens, that is, in his person excelling all creatures (eo Eph. i. 21, his ascending is interpreted to be far above all principalities and powers, é&c.).
Though it is true also, he is above all heavens for place; for though in heaven, vet his throne is conspicuous there eminently.
Use. You see that, to be much abased by God, is the way to greatest glory.
Fear it not; the lower the soul is laid in distress, the more comfort at last.
The lower the ebb, the greater the flood.
8. His descent was so low, as none would ever think, that had seen him in his abasement, it were the same man who is now exalted.
He descended so low, into so mean a condition, that when you shall see him so glorious, you would never think that that man should have been on the cross.
Therefore, ver. 10, the apostle says, it is the same person; and that he who descended is the same that ascended; and so the same bodies that were miserable here, shall rise again and be glorified.
It will be such an infinite glory, that men will hardly believe they are the same men.
' Know,' says Peter, ' that this same Jesus, whom ye have crucified, God hath made both 4. Observe the manner of his ascending; it is in a way of triumph.
He leads captivity captive, Enemies being conquered, princes use to go in their : chariots triumphantly, when from a great journey they come again to their i own city and country: Ps. vii. 6-8, ' Awake,' says he, ' in thine anger, so ! shall the congregation encompass thee about' (that as a conqueror, for he
| alludes to the manner of soldiers in the field, that encompass' their lord | general) ; for their sake return then on high as a conqueror: ascend glo- | riously.
And the leading captivity captive is but to lead the enemies cap- | tive, for the abstract is put for the concrete; for so it is used, Judges v. 12,
Now then, 5, his end in ascending, as in descending, was, (1) general; (2) special.
| (1.) General: 'Thathe might fill all things;' 1, all places, heavenand earth ; therefore he comes into both, as a king that takes possession of all his dominions; 2, that he might fill all persons, he hath ascended, as the sun, to fill all with light to the top of honour; 8, this is made the fruit of Christ's
| descending, as well as his ascending.
He became poor, that we might be | Tich; he became empty, that we might be filled.
| (2.) The second end of his ascension is special, viz., the bestowing gifts.
| To this end both his ascending and descending is here brought in, for both THE GOVERNMENT OF [Boox VIL. these were necessary for the bestowing these gifts on men; he must both descend and ascend.
Ere Christ could give gifts to mon, he must purchase them.
'Your church officers cost Christ his death, and Christ gave away himeelf first, to give these to you, and emptied himself to fill you.
And to answer to.both these, the phrase the psalmist useth concerning the gifts bestowed, signifies both his buying of them, and giving of them; and it is besides translated there by our translators,
1, it signifies to buy or purchase, emere ; 80 np signifies, and is so used, Prov. xxxi. 16; and, 2, it signifies to give or bestow: so usually in the Hebrew, Gen. xxxii. 18, Gen. xxv. 2, it is meant to take and bring an offering.
So, then, Christ's descending was to buy these gifts; his ascending, to receive and give them.
2. We may consider the variety of these gifts: 1, extraordinary; 2, ordinary: they are here jambled together; also 1 Cor. xii. 28, and ver. 8-10.
And the reason is, because the ministry, in respect of the essential things, is the same now that it was then, 2 Tim. ii. 2; therefore God blessed them,
Mat. xxvii. 20, as God blessed all men at first in Adam and Eve.
Now, if we know what gifts are extraordinary, and which are not, by this we shall 1. What ordinary gifts remain, what ordinary necessities are still in the church. We find gifts of teaching, é&o., and governing, and bowels of mercy still; but no gifts of apostles, evangelists, &c., remain.
Miracles, infallibility, and foretelling things as prophets (so as Agabus was), are ceased ; but gifts of teaching and feeding remain.
Now God continues no gifts in vain.
1. The power of apostles ceaseth, Acts xii. 2
When James was slain, there was none appointed in his room, but elders were appointed in each church, Acts xiv. 28.
The election of one in Judas his place, was in conformity to the patriarchs.
2. Prophets are extraordinary, for so they are ranked, Acts xiii. 1.
Paul and Barnabas were separated: so 1 Cor. xii. 28; Agabus, Acts xi. 28, 29, and Acts xxi. 9-11.
8. Evangelists; they had their calling not immediate, but from the apostles, as they from Christ, by laying on of hands.
These were to perfect the work that was begun, and to settle the churches, Titus i. 5, 1 Tim. i. 8; nor were they confined to any place: Titus i. 6, 'In every city,' &c.
8. The ends of these gifts are two.
1. General: Eph. iv. 12, ' For the perfecting of the saints, for the work of the ministry, for the edifyingof the body of Christ.'
2. More special, ver. 18, 14.
The general ends are three:
1. Conversion, si xavagriowiv, 'for jointing in the members.' He had compared, ver. 4, the whole church to a body (as also ver. 16), and every saint that belongs to that body unto a member, the members of which body are loosened, cut off, scattered one from another, and from the head, whilst they remain unconverted to God and separated from Christ.
And the fruit and success of ministers' labour is to bring all these scattered members into the right place in the body foreordained to them by God.
By saints here he means the elect uncalled, for he speaks of conversion as in distinction from growth.
Jointing in is bringing in the members to the body, edification is building them up, who, because they are chosen to be holy before him in love, afore the world was, Eph. i. 4, they are by anticipation called saints, and aforehand entitled by what they shall be, as young great heirs
'are styled lords of the places they shall have.
They are called also Christ's sheep, John x. 16.
Sheep not yet brought into the fold are termed sheep.
\ Lo | Czar. II.) THE CHURCHES OF CHRIST.
So the Corinthians, not yet converted, and so not God's people, 1 Pet. ii. 10, ' are termed by election and anticipation ' the people of God': Acts xviii. 10,
'I have much people in this city' yet to be called.
Thus the elect of God in an age afterwards to come unborn are called our brethren and fellow-servants: Rev. vi. 11, ' And white robes were given unto every one of them ; and it was said unto them, that they should rest yet for a little season, until their fellow-servants also, and their brethren that should be killed as they
! were, should be fulfilled.'
He speaks to the saints in heaven in one age, and of a persecution to come in an after age, viz., of the saints to be killed by the Arian or antichristian persecution, that was long after to come.
Thus also Christ calls his whole body of elect, to whom the benefit of his death should extend, whether converted or yet to be converted, he calls them the saints on earth, Ps. xvi. 2, 8, John xii, 19, 20.
I pray not for these apostles alone (says Christ), but for them that shall believe throngh their word, namely, in all ages.
And the thing prayed for was, ' Sanctify them through thy trath.'
So then, since the elect, though unconverted, yet by conversion are made saints, he therefore terms their conversion here the jointing in of the saints.
1. God had given from everlasting to Jesus Christ as head, a company of persons of mankind ordained to make a bodyto him, and such are their names and persons represented to him.
They were and are in God's and Christ's account viewed as, set all together in one, as they shall be at the last day.
But by the fall of man into sin, the members of all this body are actually and in themselves loosened and dissolved from Christ, and every joint and member of that body that by foreordination was set in its proper place, seat, and socket in the body, is now rent and torn from the body, and one from anuther, even as the bones of men dead are in a charnelhouse.
Now, then, ministers are appointed by God to be in their ministry the means of converting men, and to gather them into one, and to set each elect saint in his right seat and socket of this body, which, Acts ii. 47, is called ' adding to the church snch as should be saved.'
. ministry at the resurrection shall be to gather the elect from all the four winds, such is the work of ministers now.
Neither is this spoken of gathering members to a particular church, but is meant of the church universal, ver. 4, 16.
Use. Hence, then, learn that ministers are to employ their gifts and ministry for conversion of them without, a8 well as to build up the saints of their particular charge. Even pastors and teachers are to mind this, for you see they are thereunto appointed; neither can or should any particular church engross the gifts of their ministers to their own use only: Acts v. 19, the angel of the Lord that set them at liberty said to them, 'Go, and stand and speak in the temple to the people all the words of this life;' to the people, i.e. the common sort unconverted, and choose out the most public place wherein to do it, viz., that of the temple, the place where the Jews met.
And Christ used to preach there, John xvifi. 20; and they were bidden to preach to them, not such traths only that may serve to build up the converted, but all the words of this life, that tend to conversion as well as edification.
And they practised accordingly, ver. 42; and therefore saints converted and gathered into a church should not think those truths dead and dry that tend to convert, to discover to men their natural state, &c., for they tend to quicken men dead, to enlighten the elect ordained to be saints, and to joint them into Christ.
Use 2. Learn that ministers are, in a true and proper sense, and for some VOL. XI.
THE GOVERNMENT OF [Boor VIE. ends, ministers to them without as well as to them within.
'You seo here pastors and teachers are, as such, as well «pé¢ xaraorioudy, as for edifying.
The apostles, when they preached to cities unconverted, as Athens, Corinth, &c., were they not apostles to them, though the people owned them not as such, nor knew of it?
Yet in the tendency and ordination of their office they were such to them whenever and wherever they preached, and if they converted them they were much more so to them.
Yea, and when they preached, the power and presence of God went with them as such, as well to those that were to be converted, as to those that were converted, to tum them:
1 Cor. ix. 2, 'If I be not an apestle unto others, yet doubtless I am to you, for the seal of mine apostleship are ye in the Lord.'
And God owned me, and looked at me as your apostle, when his power accompanied me as such in turning you to God.
Now, what is there said of an apostle (who was sent to preach in several places) is true of pastors and teachers, in their circle, sphere, and place where they are called to preach.
They preach as ministers to them without (mbother they acknowledge them or not), as well as to their own flock.
And God looking upon them as men set apart to the gospel, he accompanies them with the blessing of a minister, and useth them rather than others to convert more generally and more frequently ; and though they have not that obligation for watching, or power to censure, admonish, é&c., yet as to preaching, which is an ordinance of conversion, they have.
Paul as an apostle had not power of censure over those that were without: 1 Cor. vy. 12, ' What have I to do to judge them that are without ?'
No, not as an apostle had he such a power; yet to preach to them he had, and that as an apostle. And therefore it is neither on the one hand a right assertion to say that ministers, when they preach to others than their own charch, are therein, and as to them, to be considered but as private men, gifted brethren, for God considers them as more, and blesseth them as ministers, and hath as well ordained them as pastors to joint in the elect, as to build up saints.
Neither is it on the other side a true assertion, that because they are ministers in preaching to other congregations that hear them, that therefore they may challenge power of censure and excoromunication over many congregations.
The truth lies in the midst.
_ 2, The other end of the ministry is, as to joint in the persons elect, and to make the number complete ezlensivé, so to build up and to be a means of growth unto them that are within, and so intensive, to increase their graces,
When men are converted, they yet want building up to an appointed measure (which yet they know not, but God), without which they should not be saved, no more than if not converted they should not.
' Except ye be converted (says Christ), and become as little children, ye shall not enter into the kingdom of heaven,' Mat. xviii. 8.
He speaks to men converted.
Now he hath appointed the word of his grace to bring them to that measure, as well as to convert ; it is for building up of the body. That word is added as in distinction from that former; first, men mustbe brought into the body by a xxragrioudy, then built up.
The natural body, after it hath all its members formed, then it is nursed.
The ministry serves for both; the 18th verse tells us that the members are to grow up to & measure of stature, which is Christ's fulness, Eph. i. 28.
Now, unto & perfection, a fulness of body, 1. There must be a fulness, a completeness of all members or parts, 80 ag none may be wanting; and to this serves conversion, to joint in the members, and for this the ministry is appointed.
2. There must be a fulness of degrees, and proportionable growth.
There must be no writhen member ; and though one be smaller than the other, as !
| Cuap. I,J THE CHURCHES OF CHRIST. the little fingeris to the rest, yet it must arrive fo its stature, and the etatare of each is appointed by God.
And when the whole workmanship appears, and all is set together, there is an infinite beauty; and to cause them each to grow up, thereto the ministry serves.
Or if you will take the other metaphor of building, as an allusion to a house supposed to be made up of living stones, as those are: 1 Peter ii. 5. ' Ye also, as lively stones, are built up 2 spiritual house, an holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ.'
As suppose there were an house built of such stones, having life and growth, as the body of man hath, which being laid on a foundation, did of themselves grow up into an house, there would be in such a case, 1, the placing of the stone in the foundation, as in its proper place ; and, 2, the growth of the stones to such a proportion as should make 8 comely building.
Now, such an house are the saints: Eph. ii.
20, 21, 'And are built upon the foundation of the apostles and prophets, Jesos Christ himself being the chief corner-stone ; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord.' Now then, eonversion is a buildiog as on the foundation, a laying us in the building; and growth in grace is our growing up together into that comely structure of the whole, and both are accomplished by the ministry.
8. The third general end or use of pastors and teachers is ' the work of the ministry.' This is usually taken as broughtin between both, to shew, 1, that it is a work or calling of labour, fpyov, as in 1 Tim. iii. 18; and, 2, of service, not lordship. But I take it rather as noting out the whole work of their ealling, and the whole work of their ministration, which is-the immediate end of their office, as their duty, and which tends to those two other ends that follow thereon, through God's blessing thereupon, viz., that men arte converted and edified. And so all particulars of it, as preaching, administration of sacraments, prayer, are included, Acts vi. 4.
And thas it imports eertain works to be performed by them, that make up the proper special ealling of a man set apart to it; it is daxevias, it ia the work of service, as the word signifies.
When James, Paul, and other apostles, style themselves servants of Christ, they intend it not in that sense wherein all Christians are servants, but they intend their being as menial household servants, that have a proper constant work every day assigned them. As officers and eoartiers write themselves servants to the king in a special manner, and not as other subjects; therefore a minister is styled by this, as a name more proper to him, ' the servant of God,' 2 Tim. ii. 24;
' set apart to this work,'
Gal. i. 16; Rom. i. 1,2, 'an apostle separated;' and therefore, 1 Tim. iii. 2, * : he ealls the very office a work, because it should be his whole work:
' He that desires the office of a bishop, desires a worthy work ;' and chap. iv. 15, 'Give thyselfwholly to them.'
It requires the whole man ; 'let him that exhorts, be in exhortation,' &c., Rom. xii. 8.
Totus in illo, let him make it his calling, and meditate on 'these things, and make them his study.
He must be a scribe instructed, Mat. xiii. 52, that by long use and exercise, and experience of himself and others, hath a treasure of old coin and of new, a stock of coin laid up, and an importation of new bullion.
Ezrs vii. 6, he was @ ready scribe in the lawof Moses, which the Lord God of Israel had given ; and the king granted him all his requests, according to the hand of the Lord his God upon him.
He was a ready scribe, versed in it; and, ver. 10, Ezra had prepared his heart, to seek the law of the Lord,' and to do it; and to teach in Israel statutes and judgments.
He prepared his heart to study it, and to seek out the meaning, and to teach it, and he did nothing else in comparison ; and, ver. 9, the good hand of God was with him.
You will, ere long, come to find that blessingin men set apart to it, THE GOVERNMENT OF [Boor VII. as to a calling, that is not in all the giftsof brethren that occasionally perform it.
2. The more especial ends of the ministry are:
1.) Positive ; (2.) preventive.
1.) Positive, the preserving them in, and growing up to the unity, of the faith, &o.; (2.) preventive, ver. 14.
[1.] Positive growth in knowledge and faith, which is the cause of all other growth, and which pastors and teachers should take care of: Jer. iii. 15,
* And I will give you pastors according to mine heart, which shall feed you with knowledge and understanding ;' that is, wisdom practical and spiritual.
God hath taken care, and made provision for the instruction of his peoplein the faith and knowledge, and set apart men, whose callings should be to perfect them therein, for which private prophesying is not sufficient.
As in universities and colleges, it is an ample provision, that young students have not only public acts which themselves perform, and what by private study and conference they get, but they have tutors and professors set apart, to make it their employment to read to them.
God hath taken the same care, he would not have his children read to ex tempore ; but they have men thet are as scribes, instructed in the law; and in a church, pastors and teachers are as tutors to their understanding and affections, to read constantly, and on purpose to both these ends, and to improve them in knowledge specially, which is therefore alone mentioned, because if it be spiritual, it works upon the affections ; for if you grow in true spiritual knowledge, you will grow in grace: 2 Peter iii. 18, 'But grow in grace, and in the knowledge of our
Lord and Saviour Jesus Christ.
To him be glory,' &. The church is under age, children, as ver. 18, not yet come to stature.
And as great men have tators for their children in their travel, to perfect their understandings, and 'observe their mannerr, so hath God betrusted his church in their pilgrimage with ministers, whose work and calling it is to read to you.
God accounis the training up of his children as great a matter as you do yours, and therefore hath not left them to the common care one of another.
(2.] Those words, until, &., Eph. iv. 18, which notes out the duration, have a double sense: 1. It means, age after age.
The church is instructed more and more in truths, and their judgments by the ministry of all ages are so cleared, that in the end, through the help of their ministers, all differences will be ended, and they will have one faith, &c., and be one man, of one mind.
2. Or it signifies there being one foundation of faith necessary to salvation, even as one body, as ver. 4.
And these saints being to come forth in several ages successively, which ages are to last till the day of judgment, the use and duration of the ministry is to last and continue until all those saints in every age come and arrive at this unity of the fundamentals of faith, and in the true knowledge of the Son of God, which, as necessary to salvation, God hath ordained, so as it shall be found trae of all the saints at the latter day, that they all had the same unity of faith:
And the ministry is to last therefore till this be performed.
And truly, if we look over all stories, we find down all along that God hath performed this promise in Rome itself, which hath still truth enough to save men, though the light, indeed, in these latter days in other things is so cleared, that in deny ing and gainsaying, they sin against light, and so are lost, though otherwise they had trath enough to save them.
Se that this word wntil doth not simply note out that one full terminus or period of perfection that shall be at the latter day, and not until then be accomplished.
For it eannot well be judged, how, at the day ofjudgment and in heaven, there is the unity of the faith, where faith ceaseth; but it serves to note out what was to be
| Cuap. II.} THR CHURCHES OF CHRIST. a-doing all the time along in every age.
The emphasis being put upon the word all, who, coming in a succession into the world, the ministry must, as a means hereof, continue until all come to the same unity.
And so the meaning is, that the ministry is needful, that they all might arrive and be found to have the same fuith, and to have arrived to that stature here, who, appearing together at the latter day, make up Christ's fulness.
There are common principles, and foundations of all saints in all ages, as to instance in that one: 1 Peter i. 1, 'Simon Peter, a servant and an apostle of Jesus Christ, to them that-have obtained like precious faith with us, through the righteousness of God and our Saviour Jesus Christ.'
There is an unity in the faith, and that would we have made the standard for liberty of conscience, nut to dispense therein.
And we may acknowledge this to the honour of councils and synods, that this we should have lost, if it had not been for ministers and councils.
(2.) The ministry is necessary to prevent errors and mischiefs; to that purpose ;—— 1. He shows the danger of saints without officers: 1, they are as children, moldordinary sort of them, who are easy to be deceived to take-counters for 2. They are as ships at sea, either riding at anchor, or such whose anchor is apt to be broken, and they exposed to be tossed in both cases.
1. If they lie at anchor in the main sea, yet if a storm come they are exposed to the fary of the waves, and to be tossed this way and that way, and to a being unsteady, not knowing whatto hold.
This the word sxz:¢sgsiv imports, to be carried round about.
Or, 2, if their anchor break, then they are liable to float, and be driven any way, on rocks, heresies, and the like, and so to make shipwreck of faith and @ good conscience.
Do you use to commit the ships you have but merchandise in unto ordinary sailors?
No, but to men specially skilled to pilot them, to direct them in a storm.
2. He shews the advantage which evil teachers have to do mischief.
1. Many of them are men, which is spoken oppositely to the generality of =. saints, who are but children ; and these as men can wind and cheat children as they please.
There had need therefore be those that are men too, and men of God, to encounter them, that have their senses exercised to discern
| good and evil, as Heb. vi. 18, 14, ' For every one that useth milk is unskilfal | in the word of righteousness, for he is a babe.
But strong meat belongeth : to them that are of fall age, even those who by reason of use have their senses exercised.to discern both good and evil.'
Such are necessary, who are able to convince gainsayers, that have depths of knowledge to answer the depths of Satan.
2. He says they are masters of their art, which is juggling, and casting false dice, who can cheat, as men at dice and cards.
They can pack scriptares, so as they shall appear for their cause ; they have that sleight of hand as to deceive your eye, and you have need of them that should discover them, aod their juggling tricks, which being once discovered, are the most plain and easy to be avoided.
8. They are highway-side men that come stealing on you by degrees ; and then with violent surprise (as having judgment in an ambushment) one opinion shall draw on another cunningly, till being wound in and encompassed about, you must needsyield.
Now if the use and end of the ministry is to be as a preservative from, a bank and wall of opposition against these, then whilst you see such as these deceivers to continue in the church (as in these times you do, and they have abounded), and perceive the saints still as apt to be
THE GOVERNMENT OF [Boor VIL.
: deceived, there must needs be acknowledged the remaining and continuance | of this ministry, and the necessity thereof, as there will be to the end of the world.
Use 1. See and consider the greatness of the benefit and favour of God | vouchsafed in these donations of ministers and officers to his church, which is discovered, out of the text, in three things.
1. It is a gift, and precious gift every way ; a gift not for Jehovah only, or his worship (although in that respect they are said to be a gift from the Lord, Num. xviii. 6), but it is withal added, to you they are given as a gift.
So here says the apostle, they are gifts to men ; and consider the particulars:
1. The gifts or inward abilities the men have, how rich and precious are they!
It is a rich treasure, though in earthen vessels.
2. To ordain the officers suited to these gifts, the administrations as well as the gifts, these are from the Lord, 1 Cor. xii., as Num. xviii. 7,
'I have given the priest's office as a service of gift.'
God looks upon the ordination itself as a gift.
8. That he should in his providence to our days, through the virtue of his ascension, raise up men thus gifted to supply his church withal, this is more than that covenant made to Noah, that harvest and spring shall not cease for ever.
And, 4, God gives them his Holy Spirit, inclining their spirits to undertake this service (so contemned in the world) so willingly.
2. They arethe gifts bequeathed us at Christ's ascension ; and so they are his last gifts, whereby he would express his love, as Elijah at his ascending lot fall his mantle, wherewith a double portion of his spirit went.
Yea, they are the fruits, not only of Christ's ascension, but of his descending also; and that must be a matter of infinite moment, for the effecting which Christ must take such a journey backward and forward, from heaven to earth, and then to heaven again.
8. The donative is great in respect of the blessing which God follows all these with.
Indeed, the apostle mentions it not, but citing it, referreth to all that the psalm speaks of it.
Now, Ps. Ixviii. 19, it is there added, he ascended to give or receive gifts for men, ' that he might dwell among them.'
It fills up the allusion to an house. When Christ ascended, he became absent, going into a far country, but to the end he might visit them with his Spirit and spiritual presence.
He first builds himself an house on earth ('| will build my church,' says Christ), and then he furnisheth it with all sorte of officers and furniture ; and when it is thus completed, he comes down into it, and dwells in it, and delights to do so, and he there keeps open house for all comers.
That exhortation, Col. iii. 16, ' Let the word of God dwell richly in you,' is spoken to them as a charch, ver. 15.
It is an allusion to God's keeping house among his saints; and he loves they should fare richly and deliciously, and feast all that would come in among them, which is done by gifts of officers specially.
This invites him to come and sup, and dwell with him, for so it runs, ' ie gave or received gifts, that he might dwell.'
Not but that he dwelt in these saints afore, bat much more now, when he finds all his household servants about him to attend him.
4. The donative appears to be great, from the ends thereof, which are every i way full; for both extensively they serve to bring into him all his members, and to make his body complete, and to add to his church such as shall be eaved, and so to bring an honour to God, which consists, as a king's, in the multitude of his subjects.
And it is the church's honour to increase and multiply, and the means of each person's growth is by what every one supplies, And intensively these officers and ministers do also serve to build up and cause to grow to a full stature (as here) every member algo, Acts xx. 82.
Paul committed to the word of God's grace to build them up, é&o.; io Cuar. Il.) THR CHUROHSS OF oHhisr. and it is as if he had said, Now you have ministers among you, I make account you are settled; you want nothing but building up until you come to heaven, and for that I have seen you provided, and so I leave and commit you to the word of grace.
CHAPTER III The character and duty of a true, faithful minister of the gospel, For in*doing this, thou shalt both save thyself and them that hear thee.—
These words are the close or conclusion of a set and solemn exhortation made to Timothy, and in his person to all that are or intend the ministry.
The exhortation itself is continued along from the eleventh verse to this lust period of it.
The matter thereof wholly concerns that part of a minister's office, preaching or teaching, ver. 11 ; and this in distinction from ruling the ehurch, of which in the next chapter he treats at large.
And the design of the apostle is to give several directions and instructions to him, how to render himself a powerful and profitable preacher, unto the salvation of himself and others, intermixed with stimulations to care and diligence in the observation of those directions.
The directions and instructions are reduced into two ' heads, as appears both by the entrance into that part of his discourse; ver.
12, 18, and then again in the conclusion of it in this verse.
, 1. He directs him to have a special care of his own personal converse: ver. 12, ' Be thou an example of the believers in word,' or good conference or discourse, 'in conversation,' or deeds answerable, &c.
Christ taught with authority, and not as the scribes.
For they say and do not, says Christ.
2. He directs him to farnish himself with meet abilities for preaching iteelf: ver. 18, ' Till I come, give attendance to reading, to exhortation, to doctrine.'
Till I come; as if he should have said, Until when I shall afford thee other helps by conference, and the like, I think meet to give these instructions, which is all I can do by an epistle.
Here is, first, the preparatory part, that he must fornish him with materials, give attendance to reading, with meditation and study, ver. 15.
Now this reading must have an object, and what that is, Paul's parallel exhortation to the same Timothy resolves us: 2 Tim. iii. 16, ' All Scripture is given by inspiration of God, and is profitable for doctrine.'
2. As for that which is here in one word termed exhortation, there he brancheth it forth into the particulars of it: 'profitable fot reproof, correction, instruction in righteousness ; that the man of God may be perfect;' as you say he is'a perfect artist, a perfect physician, that is skilled in all these parte of learning requisite to that function; in anatomy, in simples, in the nature and symptoms of diseases, and in the cures of them.
And thus he subjoins, explaining himself; and it is exegetical, when he says, 'throughly furnished to every good work,' viz., of the ministry.
As in general he terms it, Eph. iv. 12, ' the work of the ministry,' so here he expresseth his instructions, that to every good work that Timothy should be farnished, that is, to every business which belongs to that fanction; for so in his intention here it is to be restrained, viz., to such particular work as ela lata &o., which he had mentioned, and whatever else there may be 8. We have the executive part, wherein he reduceth the work of preaching to two heads: 1, Exhortation, which we eall application, provoking and sturring men up to practice; 2, Doctrine, teaching, explaining, confirming
THE GOVERNMENT OF {Booz VII. divine truths out of the Scriptures in a dogmaticnl way.
Solomon, speaking | summarily of preaching in the synagogues, which he calls their assemblies, which had masters or rulers over them; or rather (as others think) interpreters of sacred Scriptures then written by himself and others, infullibly guided by one shepherd, thus Eccles. xii. 9, 'And moreover, because the preacher was wise, he still taught the people knowledge
; yea, he gave good heed, and sought out, and set in order many proverbs.'
He makes the same division of the work of preaching: 'The words of the wise,' says he, ' are as goads' pricking on to holiness ; and as nails, which rivet and fasten truths in men's minds, or which are as nails to hold up and support lesser chains of trath, that are consequential from those that are more fuudamental, and hang upon them.
Now Paul's scope is, as to exhort Timothy to a diligence in these two parts of preaching, so, in his reading the Scriptures, to have these two parts in his eye and design.
And therefore it is he joins these two with that of reading in one continued spoech, because the use he would have him make of reading should be, still to sort and adjust what materiully in Scripture he found serving unto these two parts of preaching, either to strengthen and thicken all sorts of exhortation, as there should be occasion, with testimonies of Scriptures; or if he were to explain and confirm any traths, to have in a readiness scriptures to do it by; that in what he speaks, though out of never go fresh and full experience, he might not seem to speak barely as 8 man, but should still produce the Scripture, speaking the same thing, as Paul tells us that he did: 1 Cor. ix. 8, ' Say I these things as a man? saith not the law the same also?' and as you have it, Acts xxvi. 22,
' Saying none other things than what the prophets and Moses did say should come to pass.'
And the Scriptures are an abundary for atl sorts of truths and experiences spiritual; for exhortations, doctrines, and confirmations ofall sorts. And when
@ man speaks his own faith and experience, in the very meaning and sense of the Holy Ghost, it hath power in it; yea, his power to accompany it:
«If any man speak, let him speak as the oracles of God,' 1 Pet. iv. 11.
4. And again at the fifteenth verse, he calls upon him to meditate on these things, which speech refers (as Chrysostom says) to the things spoken, ver. 18; and therein (say I) it refers not barely or so much to the precepts or instructions themselves, as to the things propounded in them, namely, the Scriptures read by him, that by meditation and study he should search forth the mind of God in them, and by industry and intention of mind sort what he finds therein unto exhortation and doctrine; yea, and make this his calling, év scirors Zots, sis totus in illis, 'Give thyself wholly to them.'
He was not to read or study the Scriptures, as a private Christian is bound to do (which is his duty and character: Ps. i. 2, 'In the law of God he meditates day and night'), bat as one that is to make provision for the comfort, directinn, and instruction of others, as one who is to read to the end he may bo able to teach, exhort, é&e. (as was observed).
He is to do these things as a man that is separated to the gospel, Rom. i. 1, who is as a publio steward or provider to a great family, as both Christ and Paol compares the ministers of the gospel—Christ in Mat. xiii. 52, Paul in 2 Cor.iv.1.
A minister therefore is to be furnished with a treasure and a stock, as Christ there speaks and compares it.
And it is not his duty to do this for a time, and then to think himself furnished enough; but he is to continne, to persevere in them.
So in this verse, the apostle still carrying these things in his eye, enjoins him so to continue in this study, as his profiting might appear to all, ver. 15; his profiting in knowledge in the Scriptures: Gul. i. 14, 'I profited,' says Paul, 'in the Jews' religion,' in the knowledge of it, and zeal
THE CHURCHES OF CBRIST.. for it, as well as his profiting in piety.
And all this concerns those who, in their own intentions, have set their hearts upon the ministry as the mark of their calling, and are in preparation to it, as well as it doth concern those that actually are in the calling of the ministry.
Now then, consider, that Paul should give these directions and counsels to Timothy, who had homething extraordinary in his call; it was by prophetical design, 1 Tim. i. 18, the Holy Ghost setting him forth unto it by name, even as, Acts xiii. 2, you read that Paul and Barnabas were by name at a fast. And as it should seem, this our Timothy was at a like church meeting at Ephesus, ver. 14 of this chapter, at which Paul was present, 2 Tim. i. 6; and therefore he may be supposed to have had a participation of gifts extraordinary, which was common in those times.
He also had, from a child, been trained up in the knowledge of the Scriptures, 2 'im iii. 15, and had now (when this was wrote), as a preacher, been experienced long in them ; yet he calls afresh upon Timothy to give attendance to reading, meditation, or study, and to give himself, together with preaching, wholly unto these. things.
What pretence then can there be, either that the ministry, or the preparation to the ministry, is not now in our days as a calling, with labour and stady, as other callings, to be attained ?
There is a generation of men that are against acquired knowledge, or that which is sought out by study, or received from others, and would have all infused.
Now consider that Timothy had the main and chief of his knowledge this way: 2 Tim. iii. 14, ' Continue in the things thou hast learned, and hast been assured of, knowing of whom thou hast learned them.' He had learned them of Paul.
Paul, indeed, himself had it by revelation: Gal. i. 14, I indeed (says Panl) had the gospel by revelation, 'I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ,' which was my special privilege.
Revelation is there opposed unto two other ways of knowing divine truth: 1, by tradition, which is receiving it from man, as most do their religion; 2, by instruction and teaching, as Paul taught
Timothy; and this is the way of ordinary Christians and professors, and hinders not the knowing things by faith or experience.
For so Paul there telis us, that Timothy had been assured of them, and yet taught, and Timothy was by teaching to propagate them to other teachers: 2 Tim. ii. 2, ' And the things that thon hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also.'
And this may be had from men's writings, as well as ore tenus, by word of mouth; witness Paul's both books and parchments: 2 Tim. iv. 18,
' The cloak that I left at Troas with Carpus, when thou comest, bring with thee, aud the books, but especially the parchments.'
Books were those of other men's writings, and parchments his own (which he therefore put a mark especially upon), his own ezcerpta, or notes gathered oat of others; or, because, if he had a revelation, he might forget it, he had therefore hia memorials in writing.
Yea, that word rv gsAévnv (which we translate cloak), as Estius and others say, was a case for books, librorwn repositorium, from piAde;, which signifies a book, or the bark of trees on which then books were wiitteo.
Daniel also, though a prophet, understood by books the period of the eaptivity : Dan. ix. 2, 'I Daniel underatood by books the number of the years whereof the word of the Lord came to Jeremiah the prophet.'
Jeremiah bad the prophecy by revelation; but the accomplishment Daniel understood by record, and so set himself to fast; and God recompensed his diligence in the search of this with a revelation of a more happy period, the coming of Christ in the flesh, at the close of that day's fast.
And what says oar Saviour Christ also? Mat. xiii. 62, 'Every soribe which is instructed THE GOVERNMENT OF [Boox VIL. unto the kingdom of heaven is like a man that is an householder, which bringeth forth out of his treasure things new and old.'
1. He speaks of ministers of the New Testament, who are instructed or furnished for the kingdom of heaven; and yet, 2, he gives them the same title which they had under the Old, viz. scribes.
For.io this respect their calling and work is much alike, as also the means of attaining knowledge: Mat. xxiii. 84, '1 send unto you prophets, wise men, and scribes,' says Christ, speaking of the preaching of the gospel.
Of Ezra it is said, Ezra vii. 6, 'He was a ready scribe in the law of Moses, which the Lord had given.'
Ready; some read it diligent, a8 that which had made him ready; so you have it Prov. xxii. 29, 'a man d.ligent in his business.'. And, Ezra vii. 10, it was added, that ' Ezra had prepared his heart to seek the law of the Lord ;' that is, had set himself with all his might to find ont the meaning of it, and to do it, and to teach in Israel statutes and judgments.
8. Christ in that text, Mat. xiii. 52, means, that they are to be furnished with a store and treasure of knowledge, laid up aforeband, and ready at hand; and, 4, that they should have the knowledge of former ages, and so bring forth things old as well as new traths observed in present times.
And therefore decreta prudentum, the decrees and interpretations of other ages and persons, are to be consulted.
For thongh Christ hath promised, that whatever secret is in the Scriptares shall be uttered and known openly, and upon the house tops, Mark iv. 21, 22, yet his promise is not, that every one shall be in any one age only ; but he doth this successively, and in one age one secret is discovered, that was not afore.
One age sows, and another reaps, John 'iv. 86, 87, and day instructs night, end night day, Ps. xix.
Which passages in that psalm, the apostle interprets of the teachings and writings of apostles avd ministers, that go forth into all the world, Rom. x. 18.
The darkest night in popery, as it received and retained much light from Augustine, whose writings preserved the foundations of the Romish church, and his light as the day of the primitive times, hath transmitted and taught us, in this day of the gospel, many truths which otherwise we should have been to seek in.
And answerably, the apostle, Eph. iv., tells us, that from the time of Christ's ascension, pastors and teachers should teach the whole universal church to come, to the end of the world, ver. 18, which could not be, did not the ministry of one age afford and traduce down light unto another.
Truths ure Christ's current money, for one age as well as another;and some of them are stamped in one king's reign, others in another.
If we should have had no more silver in this kingdom than what was brought in our age, how poor ehould we be!
That is revealed to one, that is not to another; it was so even in those times when knowledge by revelation was most frequent, 1 Cor. xiv. 80.
And how doth the apostle take such men up? 'What!' says he, 'came the word of God . out from you? or came it only to you?' ver. 86, as if he should have said, God hath taught other ages and churches as well as you.
And you cannot say of any one, We have no need of you; that is, of your light or help, 1 Cor. xii., the apostle to another though like purpose infers,
Whereas some men are for preaching only extempore, and without stady, '
Paul bids Timothy meditate and study, and give his mind wholly to these things.
Even in writing some scriptures, the penmen, though guided infallibly by the Holy Ghost, yet used study, and meditation, and art in the : contriving of them.
That psalm of psalms, Ps. xlv., that song of songs about Christ's kingdom, is an evidence of this; it was a poem, and of all
| other the master-piece, and the first rade draught of that 'song of songs which Solomon after wrote, and the very epitome of it.
Now what is his : preface to it? 'My heart is boiling up a good matter,' ver. 1 (so in your | | Cuar. IIL] _ 'THE OHUROHES OF CHRIST. margins); it was boiled in his thoughts (as the meat-offering in the law with oil, Lev. vii. 9), and so it was prepared by study to be offered up to God.
'I speak the things which I have made touching the King,' says the psalmist, Ps, xiv. 1, ¢.6.
I speak my works to the King.
He calls it, as men do their writings, his works ; and dedicates it, as men do works, to the King. And again, Solomon, that wrote the Canticles and Ecclesiastes, professeth that in teaching the people he gave good heed, and sought out and set in order many proverbs ; he weighed things as in scales, as some read it, sought them out, and set them in order; yea, and he sought to find out words that might take, Eccles. xii. 9,10.
All which imports that it did cost study.
Yea, if it be considered, these men who decry learning and study, yet do not themselves keep to this their law; for that sound knowledge which they have or retain hath been from the ministry of this age, which hath diffused it, and lighted the whole house; and yet unthankfully they set up against them with that light they have had by retail from them.
Neither can they be said to preach extempore, or what is at that present revealed, for they preach those things which their thoughts and speeches have been exercised in before.
So as ordinarily the extemporariness is in respect of memory, for it is what comes to their memories pf notions again and again meditated upon.
The Holy Ghost may be supposed to bring to remembrance things before considered in study and meditation, or reading, in order to doctrine and exhortation in public.
And that place of Christ's, Luke xxi.
14, ' Meditate not aforehand what to say,' is spoken in case of persecution, ver.
12, and of being brought to the bar; which is in an extraordinary season, and so hath usually extraordinary assistance.
It is not spoken of ordinary sermons in the pulpit. And again, they were ordinarily taken on the sudden, and haled away to answer presently, as Christ himself was, and so could not premeditate.
To comfort them, therefore, he gives forth that promise.
And again, it excludes not premeditation, for the Christians studied, and studied apologies ; but it is spoken against anxiety and solicitude that way, and to provoke them rather to a dependency on the Spirit to help them, though they had prepared never so much.
I shall only close this with the very conclusion of Solomon's Ecclesiastes, which hath an admonition in it fall ofweight: Eccles. xii. 12, 'And further, by these, my son, be admonished: of making many books there is no end; and much study is a weariness of the flesh.'
Concerning the scope and coherence of this, I observe, 1, that he having commended the writings of sacred Scriptures (wrote by himself and the prophets inspired by God immediately) unto every man's study and search, he gives a caveat and an admonition concerning reading and studying too many other books.
Those words, 'and farther, by these be admonished,' seems to import only a superadded admonition; as we use to say, over and above, and, in fine, take this admonition.
Others read it thus, magis, or potius ex his admonitus; that is, rather seck knowledge and instruction ex his, out of these books, than others that are of men's writings, and foreign to a Christian.
Exercise thyself in the study of the Scriptures, and what doth best serve to open and explain them.
Others (which comes all to one) paraphrase it thus, amplius his, cave queras, take heed of seeking too inordinately other knowledge than what is in these, or than that tendeth to explain these.
Or if you will have my mind, says Solomon, more plainly, take heed of making or reading many other books; for there is no end, no satisfaction in them. And besides,
' mach study is wearisome to the flesh, and preys upon the best of the spirits.
I observe he doth not altogether condemn reading other books, or making of them, only preferring others to these, or not counting these most excellent;
THE GOVERNMENT OF [Booz VIL. and, 2, he condemns reading too many; and, 8, he finds fault with it when it tends to decay of health and spirits.
And this is to be reckoned among these vanities which he had cried down as vain, and not simply unlawful, as gardens, orchards, &., are not.
2. He did this in his times, when the holy Scriptures were but few in comparison of that access which we have had since; for David had but Moses's law, yet you see how he studied it day and night.
8. He propounds, in the coherence of these words with the * former, his own example, as he had done in other things throughout this book.
He was a writer and reader of many books, perhaps the greatest in the world; and many of them were not scriptures, but of other things, and he found it vanity, as he had found the rest.
It had took up too much of his time, and had shortened his days.
And therefore (says he) I commend to you rather my sacred writings, than all the other books of mine or others in the world.
And indeed, the holy Scriptures wrote by him only have remained, when the other are lost.
Yea, 4, by the next words, ' Fear God, and keep his commandments,' he would insinuate that even study had took up too much of the man from piety and keeping up communion with God.
Therefore so we should study, as that the whole and main of our souls may be in the worship of God, and doing his will, which these books teach you, says he, and none other. And last of all, I observe it is his last admonition, and he reserved it to bring it in last.
For, 1, learning is of all other the best vanity this world hath.
' Wisdom,' says he, 'is better than folly,' and 80 is apter to draw the heart away from God and his holy Scriptures; and yet even this is a vanity, says Solomon, as well as the rest.
He had before concluded in general, and made an end of reckoning up any more vanities (rer. 8, vanity of vanities, all is vanity, says the preacher), only as having forgotten one as necessary to be mentioned as any other, he brings it in with afui thermore (as our translators read it); as if he had said, Last of all, I give you this admouition, to the end it may the more stick with you, ' Farther, my son, be admonished.'
And he doth it, as you have heard, upon occasion of commending the Scripture too, as alone sufficient to make one wise in the fear of God; and all this is done to make the admonition more weighty and solemn.
Of the minister's maintenance.—Of the right and tenure by which he hath a claim. to it.—Of the ways and means by which it is to be settled and raised.
Io discouraing of the maintenance which is due to a minister of the gospel, we must first consider upon what a tenure he holds his right to it, and that consideration will guide us to find out by what rule this maintenance is to be proportiuned.
1, The ministers of Christ, under the New Testament, hold their tenure of right to a due muintenance by virtue of the laws of common justice, a8 are practised between men and men in like affairs.
By the same right on | which all other stipends of places, offices, and callings in kingdoms or commonwenlths are founded, these sacred officers may challenge a mainte- | nance due and proper for them.
As both civil and military offices, as that of a captain in war, or of a jadge, chancellor, &c., have a stipend from the state, proportioned according to the rales of common justice current among men, 80 a m'nister ought to have a maintenance from the church by the same rule ofjustice, suited to the dignity and labour of his place and calling.
Cuap. IV.] THE CHURCHES OF CHRIST.
The stipends of offices in human governments are measured out by these rales :
1. The dignity of the place is considered, and due provision is made, that the person may have an allowance sufficient to uphold the honour of his fanction.
2. The expenses of the office are also rated, that the person may be furnished to discharge all that his being in such a place requires.
8. The hazard which he may undergo in his office comes also into consideration."
4. The labour and pains of the places and calling are weighed, and a due consideration had of them.
5. The breeding and education of the persons before they can be fitted for such an office is also put into the balance.
6. An account is made how beneficial and useful a person in such an office is to the government.
All these things, in all sorts of offices, are valued among men by the common rate that justice current among men doth put upon them.
And all these considerations, so far as they are found in this sacred office of the ministry (as they are all), are by that standard of common justice, and cvstoms of men in like callings, to be regarded, and this office is to have its stipend answerably proportioned.
Now that this calling holds upon these tenures of common justice is evident, because the pleas used in the New Testament for the maintenance of Christ's ministers aro founded upon this claim, and this right and tenures are pleaded therein.
1. Let us consider the text: 1 Cor. ix. 7-14, ' Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?
Say I these things as a man? or saith not the Jaw the same also?
For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.
Doth God take care for oxen?
Or saith he it altogether for onrsakes?
For our sakes, no doubt, this is written: that he that plougheth should plough in hope; and he that thrasheth in hope should be partaker of his hope.
If we have sown unto you spiritual things, isita _ great thing if we should reap your carnal things?
If others be partakers of this power over you, are not we rather?
Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.
Do ye not know, that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altnr?
Even so hath the Lord ordained, that they which preach the gorpel should live of the gospel.'
Mark the instances which he brings: 1, of soldiers, and their places in war; 2, of planters of a vineyard; 8, of a shepherd. And he adds this expression, 'Say I these things asa man?'
Heo insists on the examples and customs of men in the like cases, the same common rules of justice holding in this case as there. And (as Pareus observes) he also pleads all sorts of titles of justice which serve to strengthen the fundamental title:
1, be mentions the customs of men in like callings, as in that of soldiers, &c. ; 2, he takes notice what nataral justice it is, to plough and sow in hope of a crop, and to,reap in hope of eating the fruits of the labour ; 8, he remarks the moral equity of the judicial law, which forbids to muzzle the mouth ot the ox which treadeth out the corn; and though it would be lawful to do so under the gospel, yet God thereby taught a rule of common justice to be observed among all callings of men (for this was not a type). And this among other things God taught by it, that in justice a reward is due to a labourer, since it is go to 8 beast; and the apostle herein pleads the justice, not the '
THE GOVERNMENT OF [Boor VI type of the' thing.
4. The apostle considers the equality of commutative justice, and what the laws of exchange require, that value should be given for value, ver. 11; and though indeed he doth not say our spiritual things, as he says your carnal, yet he plainly expreaseth that it is we who sow them.
He in justice requires onlyparvapro magnis, small things for great ; for the fruits and benefits of this calling are to be considered, which exceed in proportion all carnal things whatever.
65. The apostle takes notice of the equity of the ceremonial law, ver. 18, 14.
2. The other text of Scripture to be considered is 1 Tim. v. 17, 18, 'Let the elders that rule well be counted worthy of double honour, especially they who labour in the word and doctrine.