Practical Piety, Treatise · Part 1 · Chapter 3
CHAP. III. Of the Eſtimation due to the Miniſters of Chriſt.
Conſidering the great diſhonour that hath been poured upon Miniſters of late, I mean, not only a rude reproach of their Perſons (ſuch as there hath ever been by profane men) but a deliberate and ſtudied contempt both of their Perſons and their Calling: not only vomitted (as it was wont to be) out of the Tavern, or Alehouſe; but vented from the Pulpit and Preſs, and that by men profeſſing godlineſs; there will therefore be need enough (after I have ſpoken of the Word and Sacrament) to write ſomething to reduce and compoſe the mindes of Chriſtians to that reverence that is due to the Lords Officers, who are by his appointment and authority to preach the Word, adminiſter the Sacraments, and (generally) the perſons to whom the diſpenſation of Church-Ordinances is committed.
For which purpoſe, my work ſhall be only to open and treat upon one Text of Scripture, which fully and powerfully ſets forth the honour due from the people of God unto the Miniſtry, and (in ſpecial) ſuch as labour amongſt them.
The Text is, 1 Theſſ. 5, 12, 13.—
And we beſetch you, Brethren, to know them which labour amongſt you, and are over you in the Lord, and admoniſh you. And to eſteem them very highly in love for their works ſake.
In which words we have ſet down both Miniſters office and Peoples duty. The Office of Miniſters is deſcribed and ſet forth in three things.
1. They are ſuch as labour, which is principally in the Word and Doctrine a1 Tim. 5. 17..
2. They are over the people of God, that is, it is their office to rule over them, to w.t, in the Lord, which ſhews, that it is by authority from the Lord b1 Cor. 5. 4., and that it muſt be according to Gods Word and Will cEpheſ. 6. 1. Both theſe Scriptures ſhew what [in the Lord] notes., unto which all their ruling power (whether in Doctrine, or Diſcipline) is to be conformed, and thereunto to be confined.
3. They are to admoniſh; to wit, for the better ſpeeding of their work, in the two former parts of their office, that is, Preaching and Ruling; For,
1. Teaching ſhews the right and the good way d1 Sam. 12. 23.; and then, admonition is as a goad, and a nail eEccl. 12. 11.to haſten the Travellour, and faſten the Truth in the heart of the Hearer; Teaching informs, and Admonition forms the minds and manners of the people of God to what is taught them from God.
2. Ruling chargeth and preſſeth upon People the command of Chriſt, with preſenting f1 Cor. 4. 21., and inflicting (if there be a neceſſity of it) Church-cenſures g& 5. 5.. Now in this caſe, admonition is of uſe to prevent rigor h1 Cor. 4. 21. & 2 Cor. 13. 2., (as Parents warnings are to prevent correction) or to ſweeten ſeverity if it be not prevented, by letting men know the good and gain that is in it iMat. 18. 15., as the ſweet words of parents heal the ſtripes of children; And laſtly, it ſerves to procure the better ſucceſs to any ſeverer courſe, John 5. 14. 2 Theſſ. 3. 15.
Of the Office of Miniſters I ſhall ſay no more, but (to make the better way to peoples duty) muſt needs grant, that if a Miniſter perform not, takes no care to perform, makes no conſcience of performing theſe parts of his office, then (though honour be alwayes due to his calling, yet) he deprives himſelf of that honour which otherwiſe would accrue and be due to his perſon in reference to that calling; for the honour is tied to the well-performing of the office: The Elders that rule well, are they that are worthy of double honour k1 Tim. 5. 17.; There's a ſad ſaying for bad Miniſters, and that is, that they are made contemptible and baſe before all the people by the Lord of Hoſts himſelf lMal. 2. 8, 9..
I ſhall now ſomewhat more largely inſiſt on the duty of people towards Miniſters, which is 1. more general, viz. to know them. 2. More particular, ſo to know them as to eſteem them very highly in love for their works ſake.
This precept of knowing the Lords labourers, may be laid open in three particulars, 1. know them with obſervation, 2. with approbation, 3. with imitation.
Firſt, know them with obſervation] or with good conſideration, I.for they are ſaid not to know, that do not conſider; firſt, God ſayes, They regard not, they conſider not, and then they have no knowledge mIſa. 5. 12, 13 & 1. 3. Deut. 4. 39.: ſo that this knowledge hath in it, a conſiderate taking notice of thoſe that labour in the work of the Miniſtry, As (to name ſome particulars) there ſhould be an obſerving of their calling, doctrine, and carriage:
1. Of their calling]: for a right and religious reſpect to 1.Miniſters, is founded in knowing and obſerving that God hath called them to an office diſtinct from all other offices, and which it is not lawful for any to meddle with, but ſuch as are duly called nHeb. 5. 4..
To omit other parts of a Miniſters calling, it were well if it were known, That the preaching of the Word belongs to them only; yet, I ſhall not deny, but that in ſome extraordinary caſes, (as in time of perſecution, and when Miniſters cannot be had) and on ſome ſpecial occaſion (as for tryal of thoſe that are towards the Miniſtry) and with ſome extraordinary caution, that is, there being hearers able and appointed to judge of what they ſpeak; I ſay, in ſuch caſes ſomething may be granted, and there may be ſome allowance to ſpeak in publick given to perſons uncalled, or not yet called oAnd yet none of theſe ſpeak with that authority that an ordained Miniſter hath; ſo there is a difference in that ſtill.. But ordinarily and when there is a ſetled ſtate of things, a Miniſters calling is diſtinct from all other callings as to the matter of publick preaching; as appears evidently by thoſe Scriptures which preſent the preaching of the Word as the principal and moſt conſiderable part of a Miniſters work; for to them it is that Jeſus Chriſt (who hath all power given him) giveth out power and commiſſion to go and teach, as well as adminiſter the Sacraments pMatt. 28. 18, 19.; ſo that others may no more teach (as Gods officers do) then baptize; yea, Paul ſaith, Chriſt hath ſent me not to baptize, but to preach the Goſpel qTantum indicat quid eſſet in ſua vocatione praecipuum, Calv. in 1 Cor. 1. 17., that is, not chiefly to baptize: for (otherwiſe) the Apoſtles were both to teach and baptize rMat. 28. 19, but Preaching was their chief work. And the name of thoſe whom Chriſt hath given to his Church (for continuance) are Paſtors and Teachers ſEpheſ. 4. 11, 12., that's their diſtinct office; all Saints are not ſuch, but there are ſome ſuch for the perfecting of the Saints and the work of the Miniſtery, ſo that their work lies in teaching; they are men that labour in the Word and Doctrine t1 Tim. 5. 17., that's their great buſineſs). And to them the Word of reconciliation is committed; not to all, nor any other (unleſs they can prove themſelves the Lords Ambaſſadors u2 Col. 5. 19..
Againſt this, it may be objected, That Chriſtians alſo are to Object.teach and admoniſh xCol. 3. 16..
Unto which I anſwer,Anſw.
1. That it doth not appear in Scripture, that it is committed 1.to them to declare all the counſel of God to the people of God (which yet is a Miniſters work, Act. 20. 27.) Nor can they be (ordinarily) able to do it, being not educated to it, and having (or being ſuch as ought to have) other callings, ſo that they cannot give themſelves wholly to this work (as a Miniſter is bound to do y1 Tim. 4. 15. 2 Tim. 2. 4.; and therefore cannot ſufficiently and conſtantly perform it: eſpecially conſidering that when it comes to be looked upon as a common priviledge to appear in publick teaching, the more inſufficient will ſtep up firſt.
2. Nor is it any where required of private Chriſtians to open and apply Scripture to a Congregation met together for the 2.ſolemn worſhip of God zSee, Jus d…vinum Miniſterii Evangelici. p 67.: for then it were a an in them not to do it, and would caſt many under a great and long guilt.
3. Though they may and ought to teach as it is a Chriſtian 3.duty, yet they neither may nor can preach with Miniſterial authority, and as in Chriſt's ſtead a2 Cor. 5. 20., becauſe they be not Ambaſſadours; they have no call to it, nor commiſſion for it: And others being commanded to whom it appertaineth, even that excludes them. It may be ſaid, It pertaineth not to thee [O private Chriſtian], though a King b2 Chr. 26. 18., Thou art not ſeparated from the Congregation of Iſrael cNum. 16 9., to preach to a Congregation.
If it be ſaid, That they profeſs they preach only as gifted Object.Brethren, and challenge not to themſelves the calling and authority of Miniſters.
To this I anſwer, That (notwithſtanding this) there are Anſw.two evils attend their preaching, a loſs and a danger.
1. There is a loſs in it (if there be any in office to teach) and that becauſe they have no ſuch promiſe of direction, 1.aſſiſtance, and bleſſing as called Miniſters have dJoh. 16. 13. Matth. 28. 20., for doing good to thoſe to whom they ſpeak; ſo their hea…ers are loſers.
2. And a danger alſo; for if they happen to deliver any thing unſound, as ſuch divers times do (either through ignorance 2.or faction) then common hearers (as we ſee by ſad experience in theſe late times) will be more ready to receive an Error from them then a Truth from a Miniſter; and when they have received it, they do ſo eagerly run away with it, that there will hardly be any prevailing means to get it out: For, ſuch is the corruption of nature, and ſo doth Satan put on, becauſe it makes for his Kingdom, that an uncalled perſon is by many better accepted then one called, and the novelties and curioſities which ſuch uſe to vent, take more with them, then the ſolid doctrine, and plam and ſaving truths, delivered by the Lords Meſſengers.
But (may ſome ſay); It is not good that the Church ſhould want Object.the benefit of their gifts.
I anſwer, That beſides the making uſe of them in their Anſw.Families (a duty, I fear, too much neglected by thoſe that are forward to ſhew themſelves in publick) they have further liberty and opportunity to exerciſe them in Chriſtian meetings and conferences,; And yet there alſo is a danger, for weak Chriſtians that have honeſt hearts are ſoon miſſed by men high in their parts (but not right in their judgement, nor low in their hearts), if there be not Miniſters, or others ſound in the faith, preſent in the meeting to prevent infection. Unto this I add, That if there be (indeed) any private Chriſtians that are eminently gifted, the Preſs is open, though the Pulpit be ſhut.
Thus far of the firſt thing, that is, of knowing Miniſters with a knowledge of obſervation in regard of their calling, wherein I have been more large, becauſe of the experience we have had (of late) of the extreme evils of arbitrary and licentious preaching, which hath fill'd the Land with abſurd and dangerous Errors, from the one end of it to the other; yea, and other Countries alſo. I come now to ſpeak of the obſerving
2. Of their Doctrine; The Apoſtle is plain in this, when he ſaith, Conſider what I ſay e2 Tim. 2. 7.; yea, our Saviour himſelf, who ſaith, Take beed what you hear fMar 4. 24.; Chriſtians are ſo to heed what they hear, as to ſearch it (as the Bereans did gAct. 17. 11.; and finding it by ſearch to be ſound and good, to hold it faſt h1 Theſſ 5. 20, 21.. This ſhews Propheſying is not deſpiſed, 1 Theſſ. 5. 20.
3. There ſhould be an obſerving of their carriage; of this knowledge the Apoſtle ſpeaks, when writing, to Timothy, he tells him, Thou haſt fully known, not only my doctrine (which belongs to the former branch), but alſo my manner of life, &c. i2 Tim 3. 10.. And in another place, Mark them that walk ſo as ye have us for an enſample kPhil. 3. 17, of which this conſtruction may be made, Take it for an aſſured ſign lDiod at. in loc.of good Paſtors, when they ſtudy to conform themſelves to mine example in all things. And ſo one good uſe of obſerving their carriage is diſcovered, which is thereby to be confirmed in this, that they are faithful Miniſters, and accordingly to be reſpected.
Hitherto of the knowledge of Obſervation.
Secondly, Miniſters are to be known with a knowledge of approbation; And thus this word [know] is often uſed II.in Scripture, as when it is ſaid, The Lord knoweth the way of the righteous, that is, approves it mPſal. 1. ult.; and David, I will not know a wicked man, that is, ſhew him any countenance nPſal. 101. 4.: ſo ſaith Paul, That which I do, I know not, that is, I allow not oRom. 7. 15.. In like manner, the word uſed here, doth not ſignifie ſimply to know, (that's ſoon done) but to acknowledge p1 Cor. 16. 18., own them, and to ſee that be given them every way which is due to them in their places. In ſuch a ſenſe the original word here uſed, is taken 2 Cor. 5. 16. We know no man after the fleſh, that is, do not eſteem, reckon or judge of him according to his outward and carnal relations: In like ſort, a Miniſter is not to be judged of according to the outward appearance qJoh. 7. 24., but to be known and look'd upon with all approbation, in regard of his Office, if he be duly called; and of his doctrine, if it be the Word of God r1 Theſ. 2. 13., and his carriage, if it be according to that Word, 1 Sam. 12. 4.
Thirdly, There ſhould be alſo a knowledge of imitation: thus Timothy was to know Paul's manner of life ſ2 Tim. 3. 10., or, ſo 3.as to imitate it, and make Paul his pattern; Thus all Chriſtians are to remember and obſerve Church-guides, ſo as to follow their faith tHeb. 13. 7., and mark them ſo as to be like them in an holy and heavenly life, Phil. 3. 17. One way wherein Miniſters are over their People, is to go before them as good examples, their Hearers therefore ſhould haſten after them.
I come now to the next duty of Chriſtians to their Miniſters, which is to eſteem them highly in love for their works ſake, which yet may be comprehended under the knowledge already ſpoken of uOfficium Auditorum primum indicat obſcurè Metalepſi, dum inquit Rogamus ut agnoſcatis: Poſt clarè, inquiens ut habeat is in ſummo pretio. H…mming. in loc.: becauſe a right, affectionate, and effectual knowledge brings forth this eſtimation. Concerning which obſerve, that, for the degree of it, it muſt be very high; for the nature and quality of it, it muſt be in love; and for the ground of it, for their works ſake.
1. The Degree.
The due eſteem of Miniſters appears to be great and high; for it is expreſſed and required in very high words in the Original xforeign.ſhewing they are to be eſteemed exceedingly, as the ſame words are tranſlated, 1 Theſſ. 3. 10. One ſayes, More then exceedingly, as you would ſay, exceſſively yLeigh. Crit. Sacr.(not as exceſs is a vice, but as it implies an height, and exuberancy of reſpect). That which comes neareſt the letter of the Text, is; Eſteem them above that which is abundant zAr. Mont. ſuper ex abund…m…i., or which moſt exceeds; or (as Beza) above redundantly aBeza Sch. l. in Epheſ. 3. 10..
This high Eſtimation is ſeen and ſhewed in many particulars.
1. In looking upon them as ſervants of the moſt high 1.God, which ſhew unto men the way of ſalvation bAct. 16. 17., for although thoſe words were ſpoken from the Devil (who never meant that God ſhould be a gainer by his being a Profeſſor) yet they do (as others in ſuch ſort ſpoken of Chriſt (Luk. 8. 28.) contain in them a clear truth; And the Spirit of God alſo ſpeaks in Scripture of the Miniſters of Chriſt to the ſame effect, Mark. 16. 15, 16. Rom. 1. 1. 16. Servant of the Lord, is a Miniſters name, 2 Tim. 2. 24. and to ſhew the way of ſalvation, that's his Office, Luk 1. 76, 77, 79. 1 Cor. 15. 1, 2. 1 Tim. 4. 16.
2. In giving them reverence; ſo it is ſaid that the Corinthians 2.received Titus with fear and trembling c2 Cor. 7. 15. 1 Sam. 16. 4., that is, with much reverence. The titles and uſage of the Old Teſtament may ſhew this, where one Prophet is called, an honourable man, 1 Sam. 9. 6. another, an holy man of God, 2 King. 4. 9 And reſpect was ſhewed unto them accordingly, and very abundantly dThe King comes to viſit the Prophet, 2 King. 13. 14. and weeps over him., 1 King. 18. 7. 2 King 4. 37. Not but that there is a difference between extraordinary Officers and ordinary (and therefore we preſs not the ſame expreſſions of reverence); but yet the Calling and ſubſtance of the Office being the ſame, to wit, inaſmuch as both are ſent of God to deliver his mind and meſſage to his people, a ſuitable reverence is ſtill required, that is, in the generality, and for the reality of it. In the New Teſtament, Miniſters are called Stewards, and that's an high office eMat. 24. 45. Rulers over his houſhold., and Ambaſſadors, and that's an honorable Office, eſpecially it being in Chriſts ſtead, 2 Cor. 5. 20. In the Old and New Teſtament both, the ordinary title is, a man of God f1 Sam 9. 6. 2 King 1. 9, 10. 1 Tim. 6. 11. 2 Tim. 3. 17.. Now, all are men of God (i.e.) of his making; and good men more, becauſe they are twice made, Epheſ. 2. 10, but Miniſters moſt, being not only of God by creation, or ſanctification, but by ſeparation and deſignation to a peculiar Office, wherein their whole work is to deliver thoſe errands, and do thoſe acts between God and man, which are charged upon them by their higheſt Lord. Is a Minister thus, a man of God? then, reverence the man, becauſe of the God.
3. In ſeeking and having recourſe to them. It's an honor 3.to have Patients and Clients, and hearers, 1 King. 4. 34. & 10. 3. This addreſs to Miniſters may be, 1. for counſel, inſtruction, and reſolution, becauſe God gives Paſtors to feed with knowledge and underſtanding hJer. 3. 15., and people ſhould ſeek the Law at their mouth iMal. 2. 7.. Thus did the woman of Samaria, when ſhe perceived Chriſt was a Prophet, Joh. 4. 19, 20. Thus were the Apoſtles ſought, when Chriſtians diſſented, Act. 15. 2. And thus Paul was written unto by the Corinthians, 1 Cor. 7. 1. 2. For comfort, ſo did the Elders of Samaria come to Eliſha his houſe, when the famine was ſo extream in Samaria, and ſate with him; no doubt, to hear what comfort he could give them k2 King. 6. 32.. And this is an honour, to be looked upon, as one of a thouſand, Job 33. 23. as one that hath the tongue of the learned, to know how to ſpeak a word in ſeaſon to the weary ſoul, Iſai. 50. 4. 3. For Prayer, Jam. 5. 15. as they did to Iſaiah l2 King 19. 2, 3, 4., that he might midwife them (as it were) when they knew not what in the world to do, nor was there any ſtrength to bring forth. This is an honour, to be eſteemed Maſters of requeſts; ſuch as Miniſters are, or ought to be, Gen. 20. 7. Iſa 62. 6, 7. Ezek 14. 14.
4. In yielding obedience, and being ſubject to them in the 4.Lord: This God expreſly requireth, Heb. 13. 7. 1 Cor. 16. 16. And not to hear obediently, is to deſpiſe mProv. 1. 25, 30., He that deſpiſeth you (ſaith Chriſt) to wit, in not hearing, deſpiſeth me. If Miniſters ſpeak not according to the Word, Luk. 10. 16. Act. 13. 41.nor they, nor an Angel from Heaven, is to be eſteemed and obeyed nGal. 1. 8.: but if they give commandements by the Lord Jeſus, then he that deſpiſeth, deſpiſeth not man but God o1 Theſſ. 4. 1, 2—8.. It was a great Kings, great unhappineſs and ſin, that he humbled not himſelf before Jeremiah the Prophet, ſpeaking from the mouth of the Lord p2 Chr. 36. 12.. How much better did they that ſo obeyed the words of the Lord, delivered by a man of God, (even when they had gathered an Army of an hundred and fourſcore thouſand choſen men, and that, to regain a Kingdom) as utterly to deſiſt from that deſign q2 Chr. 11. 1, 2, 3, 4.. I grant, ſuch Meſſages were extraordinary, but Gods Word, is Gods Word ſtill.
5. In incouraging and comforting them, as Hezekiah did the Levites, 2 Chron. …0. 22. And godly men, Paul, Col. 4. 11. 5.This is done more particularly, 1. By a Chriſtian receiving and entertaining of them, as there is occaſion, with gladneſs; ſuch receiving and holding in reputation go together, Phil. 2. 20. ſo it is ſaid of Timothy, See he be with you without fear, and then, let no man deſpiſe him r1 Cor. 16. 10, 11.. 2. In looking to them, eſpecially in their low eſtate, as Obadiah hid, and fed the Lords Prophets ſ1 King. 18. 4.. 3. In ſtanding by them when they are in a ſuffering condition for the Church of Mat. 10. 41, 42.God, which when ſome did not, Paul prayes for a pardon t2 Tim. 4 16., for it was a great ſin; but, when One ſiphorus did it u2 Tim. 1. 16, 18., he prayes for a reward, for it was a great duty and honour to Paul.
6. In giving them maintenance, which is expreſſed in Scripture 6.by the name of Honour x1 Tim 5. 3, 4, 17, 18.. To honour Father and Mother, is to do for them, to relieve and maintain them, Mar. 7.10, 11, 12. This ought to be an encouraging maintenance, that they may be encouraged (as Hezekiah ſpeaks) in the Law of the Lord; (i. e.) in doing their duty. To with-hold dues is but to be peny-wiſe yMal. 3. 10., for it makes God to ſhut up windows, even the windows of Heaven; yea, it raiſeth a cry which reacheth to Heaven: for, ſure, The hire of the labourer, which reapeth down the Lords ſields zJoh. 4. 35, 36., if it be kept back by fraud, cryeth, and the cry entreth into the e…rs of the Lord of Sabboth, Jam. 5. 4. And the return from Heaven is, Ye are curſed with a curſe, for ye have robbed me, Mal. 3. 9. Here's no room aSee Railing rebuk'd, and thetein arguments for Tithes in anſwer to a Quaker, p. 33.to diſpute whether Tithes be due by divine right; an incouraging maintenance is due, by divine right, and Tithes with us, are that maintenance, and that may ſuffice.
7. In not receiving, lightly and haſtily, any accuſation againſt them, 1 Tim. 5. 19. They ſhould rather be pleaded 7.for (as Michaiah was by Jehoſaphat, when a King ſpake againſt him), and in that way Chriſtians ſhould ſave Miniſters, and ought to diſcharge them of, a more unhandſome pleading for themſelves, 2 Cor. 12. 11.
8. In ſhewing a regard, and doing honour to thoſe that have deſerved well of the Church of God, even after their death bNot uſing them as the Papiſts did Bucer, Phagius, and divers others; whom they took out of their graves, and burned., as they buryed Jehoiada in the City of David among the Kings, becauſe he had done good to Iſrael, both towards God, and towards his houſe, 2 Chron. 24. 16. So the old worſe Prophet, laid the carcaſs of the young better Prophet in his own grave c1 King. 13. 30, 31., with mourning and lamentation, and gave order that himſelf might be buryed in the ſame Sepulchre; concerning whom alſo Joſiah (of whom he propheſied) gave this charge, Let no man move his bones d2 King. 23. 17, 18.. A convincement of this may be obſerved in the hypocritical honour that the Scribes and Phariſees did the dead Prophets in garniſhing their Sepulchres eMar. 23. 29. 30.. And in other (like them) who commend ſome faithful Miniſters when they are dead, that they may ſave their credit; whileſt they hate thoſe like them, being yet alive.
If any think much, that ſo much is ſpoken of this argument and Miniſterial advancement, they may pleaſe to remember whoſe words they are that are recorded & written in this Text, (Are they the words of God, or are they not?) And withall, to conſider, that (howſoever the Lords labourers know it to be their lot to be made the filth of the world, and the off-ſcouring of all things f1 Cor. 4. 13.and therefore prepare for, and ſubmit to, ſuch a condition, yet) Chriſtians Edification and Salvation is laid up in Miniſters Eſtimation; for, Who will be adviſed by him that he thinks to be a fool? or ruled by him whom he takes to be a Tyrant, or one that loves to take upon him? or be admoniſhed by him whom he accounts one that affects to be a fault-finder? Now if the counſel and inſtructions of Miniſters be not reverenced, nor their directions obeyed, nor their admonitions regarded; how ſhall people be edified or ſaved? I proceed now, to the next thing, viz.
2. The nature and quality of this Eſtimation; It muſt be, in love.
That general precept may be applyed to this purpoſe, Let all your things be done with charity g1 Cor. 16. 14., but that in Titus comes nearer, Greet them that (do not only prize us, but) love us in the faith hTit. 3. 15., ſo did they that wept ſore over Paul, and kiſſed him iAct. 20 37., both ſigns of love kLuk. 7. 44, 45, 47. Joh. 11. 35..
Nor is it without cauſe that love is put in as an ingredient into the eſtimation of Miniſters, for there may be a great eſtimation without a gracious affection; For it may ariſe, 1. From convincement, to wit, of the reſpect due unto them in their places, eſpecially if they be men (above others) dignified. Or, 2. From contentment, and ſatisfaction, in regard of their greater parts and abilities, if they be men better gifted, and more accompliſhed. 3. From morality and a love of vertue, to wit, if they be men of an unblameable life, of an amiable carriage, given to hoſpitality, &c. Thus even Herod feared, that is, reverenced John lMar. 6. 20., and was an obſervant hearer of him; no marvel, he being a man famous among the people and of great account; and one of an excellent ſpirit and rare ability and power in preaching; and withal, a juſt and holy man, and of known integrity in his life. But, notwithſtanding all his high eſteem of him, he had ſo little love to him, that he cut off his head at laſt; for he could not abide him as an Admoniſher, Luk. 3. 19.
Honour on ſuch grounds as theſe (as that which is given out of fear rather then love and good will) may (as Ambroſe ſaith mBulling. in 1 Theſ. 5. 13. ex Ambroſ.,) be beneficial, for the preſent, to him that receives the honour (he may be encouraged by it, and it may be ſome advantage to him in his work); but it will never be profitable for the future to him that gives it. All done out of by-ends, is like Hypocrites alms, all the reward is here nMat. 6. 2, 4.; a man loſeth his end, if he think to have it rewarded, at that laſt and great day, 2 Tim. 1. 18.
True eſtimation is like that of Jonathan, who had not only high thoughts of David, but loved him alſo as he loved his own ſoul o1 Sam. 19. 5, 6. & 20. 17.. Now they who eſteem out of love, will do it heartily, fully, and conſtantly. 1. Heartily: for, If I can ſay, one loves me truly, I can ſay alſo, his heart is with me pJudg. 16. 15.. 2. Fully: Love gives good meaſure qGen 43. 34., and ſaith; Whatſoever thy ſoul deſireth, I will even do it for thee r1 Sam. 20. 4.. 3. Conſtantly: for love cannot leave off, Ruth 1. 16. Cant. 8. 6, 7.
Is not the doctrine of the Goſpel an amiable doctrine? let the Teachers (therefore) be amiable, and account their feet beautiful ſRom. 10. 15.. They never loved God, that do not love his Word; Nor his Word, that do not love his Work; Nor his Work, that do not love his Workmen t2 Tim. 2. 15.. All this appears in Ahab, who being a man that did not love the Lords true Prophets, nor their Work, nor Gods Word, is therefore declared by God himſelf, ungodly, and one that hated the Lord, 2 Chron. 19. 2.
3. The reaſon and ground of the Eſtimation, which is, for their works ſake.
This is the great and the good reaſon of reſpecting Miniſters; Hence Paul, ſpeaking of Timothy, ſaith, He worketh the work of the Lord, as I alſo do; let no man therefore deſpiſe him u1 Cor. 16. 10, 11..
This is the more conſiderable, becauſe divers ſeem to eſteem good Miniſters much, when, as it is not from love, ſo neither is it for their works ſake; For, It may be,
1. For fear, and to comply with them when the times and preſent Powers favour them; or when it is, ſome other 1.way, dangerous to diſdain them: ſo Haman did Mordecai the greateſt honour xEſth. 6. 11., for he durſt do no other; ſo the Devils give Chriſt fair words, for fear of torment before the time; And that great teſtimony of the unclean ſpirit yAct. 16. 17.(mentioned before) might be given, either to make their doctrine the more ſuſpected, becauſe they had the Devils teſtimonial; or elſe to flatter with the Apoſtles, for fear they ſhould marr his market, as they quickly did zAct. 16. 18.. Thus that third Captain fell upon his knees before the Prophet Elijah, for fear of loſing his own life, and the lives of the fifty with him a2 King. 1. 13..
2. For their better grace, becauſe ſome good Miniſters of great parts, have a general fame, and are had in honour 2.with the people: ſo that, if they favour them alſo, they ſhall be the better thought of. No marvel if many of the Phariſees came to John's baptiſm, for Jeruſalem and all Judea went out to him, Mat. 3. 5, 7.
3. Out of civility and courteſie; ſo men uſe to invite the Preacher to dinner (which is an argument of reſpect); and 3.thus Simon the Phariſee (none of the worſt: it ſeems, nor of the beſt) deſired Chriſt to eat with him, Luk. 7. 36.
4. Out of zeal to this or that Opinion, which makes men extol that Miniſter that maintains it. There's much eſtimation 4.in a way of faction. Thus when there aroſe a diſtenſion between the Phariſees and the Sadduces, Paul having declared himſelf to be a Phariſee, the Scribes that were of the Phariſees part, aroſe, and took Pauls part bAct. 23. 6, 7., and preſent him as a man, to whom (haply) a Spirit or an Angel had ſpoken, and conſequently, ſuch a perſon as to whom if any offer violence, he ſhall be found to fight againſt God. Thus they that hated Paul to the death, plead for him, becauſe he ſtood for that which they held, and contended with the other ſide about.
5. Out of malitious ſubtilty, to draw ſomething from a good Miniſter by fla…tery and fair words that will hurt or 5.undo him. Thus the Phariſees ſpeak highly of Chriſt, Thou art true, teacheſt the way of God in truth, careſt not for any man cMat. 22. 16., not becauſe they meant to commend him, but to catch him: for if he ſay, Tribute is to be paid, he ſhall be looked upon as a berrayer of the liberty of his Countrey, and be hated of the people; If he deny the payment, then they have him in Caeſars trap.
6. Out of a private grudge againſt ſome zealous Miniſter 6.or faithful Paſtor, who deſires the good of his hearers rather then their good will, and therefore deals plainly and roundly with them that they may be reformed and ſaved. In this caſe, hypocrites pay (in full) to Paul in their honour, that they may rob Peter; that is, they commend the Miniſter of ſome Pariſh near them, or one eminent in the County, that they may the better rebel againſt and debaſe their own Paſtor, or ſome other that preaches among them and cometh cloſer to them then they are willing of; Thus the Jews magnified Abraham, Jacob, Moſes, but the uſe of it was, to caſt a ſlur upon Chriſt himſelf. And ſome ſpeak highly of dead Miniſters, to lay low the living.
In brief, carnal men (as one obſerves) can never eſteem Miniſters in love as they ſhould; becauſe their work that ſhould procure them honour, works with corrupt men to their diſhonour.
But to ſpeak now on the other part, The Lords Labourers are to be honoured for their work ſake; and that becauſe it is work, and ſuch a work, and their work.
Firſt, it is a work: And in any good work, men diligent 1.and laborious have been ſtill eſteemed dProv. 22. 29. 1 Tim. 5. 10.. Hence Pharoah enquires whether Joſephs Brethren be men of activity, for then he will make them rulers over his Cattel eGen. 47. 5.: And Jeroboam being obſerved by Solomon to be induſtrious, or one that did work f1 King. 11. 28., he was therefore made Ruler over the charge of Joſeph.
Secondly, It's a worthy work g1 Tim. 3. 1., fair, honourable, not a 2.vulgar, but an eminent work.
This appeareth three wayes,
1. By the Author, and end of it. It is from God, and for 1.God; From God as the Author, It's he that brings men nea to himſelf to do Tabernacle-work hNum. 16. 9.. And the Commiſſion of Goſpel-Miniſters is iſſued forth out of Chriſts own Charter, unto whom all power is given both in Heaven and in Earth, Mat. 28. 18, 19. And it is alſo for God as the end of it; when David would ſet out the work of the Temple, and ſpeak honourably of it, It's a great work (ſaith he); for it is not for man, but for the Lord God i1 Chr. 29. 1.: ſuch is the work of the Miniſtry, it is, to bear the name of God kAct. 9. 15., before the children of men; and by ſowing the ſeed of the Word, to be inſtruments of bringing forth thoſe fruits of righteouſneſs that are for the glory of God, Luk. 8. 15. Phil. 1. 11. Col. 1. 6. Thus is God the Alpha and Omega of the Miniſters Office.
2. By the ſubject matter of it, for the work of a Miniſter 2.of the Goſpel, is, to preach the high, hidden, and manifold wiſdom of God, and that among thoſe that are perfect l1 Cor. 2. 6, 7, 8, 9. Eph. 3. 8., who alone can receive & are capable of ſuch heavenly myſteries; It is, to preach the unſearchable riches of Chriſt. In ſum, It is to preach Chriſt, that mens eyes may ſee that King in his beauty m1 Cor. 1. 13. Iſa. 33. 17., This is Angels work, Luk. 2. 10, 11, 14. yea, Angels wonder, and ſweeteſt ſtudy, Eph. 3. 10. 1 Pet. 1. 11, 12.
3. By the object of it, (as to men) and that is, their everlaſting 3.ſalvation, 1 Tim. 4. 16. Obad. v. 21. How did men honour (in the Old Teſtament) their temporary Saviours n1 Sam. 11. 12. & 14. 45.? How have men ſtill honoured Phyſitians oEccl. 38. 1.and bodily Saviours? Hence Paul was honoured with many honours, Act. 28. 10. If they be thus eſteemed (out of the principles of nature) that ſave mens lives, how much more ſhould they be reckoned of, out of the principles of grace, that are Inſtruments to ſave mens ſouls? unto which ſoul-ſalvation bodily cures do but hold the Candle, to ſhew in a ſmall degree how great it is: as we ſee our Saviours own bodily healings, which were but obſcure expreſſions to mens ſenſe of his ſoul-healing vertue, Mat. 8. 17.
Thirdly, It's [their] work; that is, beſides the work and 3.worth thereof, they are called to it. If others (uncalled to that Office) do the work, the honor is not due; it appertaineth not to them any more then the work doth p2 Chr. 26. 18.. Who commends a buſie body in other mens matters q1 Pet. 4. 15. foreign.? But if they be duly called, and the Word of Reconciliation be committed unto them as the Lords Ambaſſadours; then they are to be highly eſteemed both becauſe of the work, and the right they have to adminiſter it.
All this is cold comfort for ſuch as are call'd to the Miniſtry, and yet are careleſs of doing their Office; for the worth is joyned to the work and the doing of the work: inſomuch that Idol-ſhepheards fall under the moſt heavy and diſhonorable judgements. rZec. 11. 17.And unſavoury Salt is neither fit for the land, nor yet for the dunghil, when it hath once loſt its ſavour, it is thence-forth good for nothing but to be caſt out and trodden under foot. So great is the infamy of Miniſters that are the Salt of the Earth, when they are quite deſtitute of Miniſterial vertue, Mat. 5. 13. Luk. 14. 35.
Yet, let all take heed of contemning the Office becauſe of the perſon; ſay not (if you ſee ſome (or many) bad) Theſe be your Miniſters. But ſo manage the diſ-eſtimation of ill-deſerving Miniſters, as alwayes to preſerve the eſtimation of the ever-honourable Miniſtry,
Having thus opened the Text, I ſhall ſhut up all with an earneſt Exhortation to Chriſtians to make conſcience of performing the duty which it doth ſo manifeſtly and fully mind them of.
In this Exhortation, becauſe our deſire is not to have an eſtimation forced, but flowing from light and love, I ſhall therefore ſpeak in the Apoſtles language,
We beſeech you Brethren, know thoſe that labour among you, and are over you in the Lord, and admoniſh you.
Know them—
1. As the great gift of Chriſt, who when he aſcended up on high, gave gifts unto men ſEpheſ. 4. 8. 11.. Amongſt the reſt, he gave ſome to be Paſtors and Teachers, to continue to the end of the world; Not only the abilities of Miniſters are Chriſts gift to his Church, but their Office, according to the old Propheſie, I will give you Paſtors tJer. 3. 15.. Let none therefor call in queſtion the wiſdom or love of Chriſt (as if he knew not what was beſt for his Church, or were loth to give it) but prize the gift for the Giver, and conſider how much they are like to ſtead you, whom he hath left in his ſtead u2 Cor. 5. 20.. Chriſt is the great gift of God xJoh. 4. 10., and Miniſters the great gift of Chriſt.
2. As Ambaſſadours for Chriſt y2 Cor. 5. 20.: in whom God is 2.pleaſed to treat with you, and by them (in Chriſts Name) to offer conditions of peace unto you; yea, God doth (as it were) beſeech you by us to accept of his terms, and to be reconciled to himſelf. Unto Miniſters is committed the Word of reconciliation, that you may enjoy, and be happy in, the work of reconciliation; O How beautiful (to a ſin-ſick-ſoul, that labours under the ſad ſenſe of Gods anger) are the feet of them that preach the Goſpel of peace?
3. As your great comforters in your moſt grievous afflictions: 3.It is the miſery of miſery, that there is no more any Prophet zPſal. 74. 9.; but, though the Lord give you the bread of affliction, and the water of affliction, and your Teachers be not removed into a corner, but your eyes behold your Teachers aIſa. 30. 20, 21., how great cauſe is there to ſay, Bleſſed are your eyes, for they ſee, and your ears, for they hear? Mat. 13. 16. The ſight of Chriſt in the Goſpel-Miniſtry b2 Cor. 3. 18.makes believing ſouls not only deſirous to depart out of the world in peace cLuk. 2. 29. 30., but willing to live in the world in trouble, Phil. 1. 24.
4. As your ſoul-guard and defence, againſt falſe Teachers, who (like ſubtile Foxes) deceive firſt, and (like grievous 4.Wolves) devour after dEph. 4. 14. Act. 20. 28, 29. 30.. A Miniſter is an Over-ſeer, that people may not be over-ſeen and over-reached by Church-cheaters, that by good words and fair ſpeeches deceive the hearts of the ſimple, Rom. 16. 18. even as of old the Serpent beguiled Eve, 2 Cor. 11. 3.
5. As the Charers and Horſemen of Iſrael, as your Lifeguard and the beſt Militia of the Nation: who do not only 5.prevail in the behalf of a weak Church over every Amal…k eExod. 17. 11., and ſo procure their peace; but ſo wreſtle, as to prevail with God (it is not hainous to ſay, over God, Hoſ. 12. 4) in the behalf of a ſinful Church, and ſo obtain their pardon fNumb. 14. 20.. How often had Iſrael been burnt up by the fire of Gods anger, had not Moſes ſtood in the gap gPſ. 106. 23., and the Miniſters of the Lordwept and prayed, between the Porch and the Altar? The laſt and beſt refuge is, Go to Iſaiah, Iſai. 37. 3.
6. As the Angels of the Churches, and the glory of Chriſt, 6.2 Cor. 8. 23. Yea, the Galatians did not over-do (their fault was to give over) when they received Paul as an Angel of God, even as Chriſt Jeſus, Gal. 4. 14. O how far ſhort do Miniſters now come of Paul? (which makes us tremble to ſpeak of theſe high things) but yet the Goſpel-Miniſtry being (for ſubſtance) common to them and him, let none think it arrogance in us to mention them, nor themſelves diſcharg'd of imitating them.
More particularly (that I may go on with the Text) look on Miniſters;
1. As Labourers; Do not think their Calling an idle Calling; They are Husbandmen, (whoſe work is never ended; 1.yea, Harveſt-Labourers hMat. 9. 38., whoſe work is never eaſie): yea, ſuch as labour for your ſouls, a work of all other the hardeſt, if it be done well; and the happieſt, if it ſucceed well; and to you the unhappieſt, if through your fault, it ſucceed ill, 2 Cor. 2. 16.
2. As thoſe over you; in the Lord; Not as triumphing in their ſuperiority, but as trembling at their charge, and rejoycing 2.in the loweſt condeſcentions to take you up and win you to Jeſus Chriſt i1 Cor. 9. 22.. They are ſuch as preach not themſelves but Jeſus Chriſt the Lords and themſelves your ſervants for Jeſus ſake k2 Cor. 4. 5.. He ſpake reaſon, that ſaid, There is but one ſervant in an houſe, and that's the Maſter lforeign, foreign. Plato., for he muſt take care for all, and take pains for all, that every one may have what is fit, and what is due, ſo there is but one ſervant in the Congregation, and that's the Paſtor, who (upon peril of his ſoul) is to guard and guide the ſheep, and according to their ſeveral and various neceſſities to provide for them; a painful and careful work. I would Chriſtians knew what conflicts conſcientious and zealous Paſtors have for their charge mCol. 2. 1., and how our God humbles us among them, (while we ſtand higher on our Watch-Tower) in beholding thoſe horrible evils of one ſort and another, which we know not how to reform, 2 Cor. 12. 20, 21.
3. As Admoniſhers of you; and therefore ſuffer the words of exhortation nHeb. 13. 22., make conſcience of receiving and obeying 3.admonition: Remember, that better is a poor and wiſe child, then an old and fooliſh King that will no more be admoniſhed oEccleſ. 4. 12.; and forget not what an high place, an admoniſhing Abigail had in Davids heart, 1 Sam. 25. 32. See Prov 5. 11, 12, 13. & 29. 1.
In all theſe regards, hold faithful Miniſters in reputation, Phil. 2. 29.
And that for their works ſake] wherein obſerve, that he that honours any Miniſter for his work, will honour every Miniſter that doth that work well;—though of poor parentage and preſence pAmos 7. 20. Matth. 13. 55. John 7. 24., though of meaner gifts and parts qRev. 3. 8.: Great difference between Paul and Timothy, yet, he worketh the work of the Lord as I alſo do, (ſaith Paul), therein we agree, Let no man therefore deſpiſe him r1 Cor. 16. 10, 11.; yea laſtly, though there be ſome failings and perſonal infirmities. That great Luther had his faults, and ſome of Gods ſervants ſuffered by his vehemency; yet, I often uſe to ſay (ſaith Calvin ſCalv. Epiſt. 57. Hanoviae, 80. An. 1597.,) Though Luther ſhould call me [Devil] yet I ſhall give him that honour to account him an eminent ſervant of God. It's a great Antidote againſt faction, to eſteem Miniſters for the right and proper reaſon, that is, for their works ſake, not for their wits ſake.
That I may draw to a concluſion of this diſcourſe, Think not (beloved Chriſtians) that it is out of an affectation of ſelf-advancement that this eſtimation is thus urged; we deſire to ſpeak the Apoſtles words with the Apoſtles ſpirit, It is not that we ſhould appear approved; but, that ye ſhould do that which is honeſt, though we be as Reprobates, that is, in mens account, (for otherwiſe) I truſt that ye ſhall know that we are not Reprobates t2 Cor. 13. 6, 7.. It is not for our ſelves we plead, (as men and poor earthen veſſels) but for our Calling (as Officers) and that for your ſakes.
We beſeech you therefore (again) eſteem Miniſters very highly, for you are concerned in it very deeply. If you regard them not, Remember how far the diſeſteem reacheth: for our Saviour ſaith, He that deſpiſeth you deſpiſeth me, and he that deſpiſeth me, deſpiſeth him that hath ſent me uLuk. 10. 16.. He that offereth an affront to an Officer (diſcharging his Office according to law) offers an indignity to the King in whoſe name he executes his office, and from whom he hath it; And ſo they that offer abuſe unto, and put ſleights upon, Miniſters (diſcharging their Office according to the Goſpel), they offer a diſhonour to him, that is the Prince of the Kings of the Earth xRev. 1. 5., and that goes very high; How is it that ye are not afraid yNum. 12. 8.? For ſo far is Chriſt from ſuffering this to go unpuniſhed, that diſeſtimation and contempt of the Miniſtry ends (without repentance) in deprivation, deſolation, damnation.
1. It is for this that people are deprived of the Goſpel. The Kingdom of God ſhall be taken from you (ſaith our Saviour) 1.and (to make that good) Lo, ſaith Paul, we turn to the Gentiles zMat. 21. 43. Acts 13. 46.. And it's a ſad thing (to them that know what it is) to ſee Pauls face no more, Act. 20. 38.
2. This ends in deſolation; mocking Gods Meſſengers, diſpiſing his words, miſuſing his Prophets, was the immediate 2.fore-runner, and reaſon of the Jews diſmal deſtruction by the Chaldeans a2 Chr. 36. 15, 16, 17.. And for the ſame reaſon, worſe came upon them after, and is on them to this day, even wrath to the utmoſt, 1 Theſſ. 2. 15, 16.
3. This ends in that which ends not, even in Damnation; 3.for How can a generation of Vipers eſcape the damnation of hell? Mat. 23. 33. yea, How ſhall we eſcape (though we be not ſuch Vipers) if we neglect ſo great ſalvation? to wit, as it is offered in the Goſpel-Miniſtry, Heb 2. 3.
O fear, you that live under the droppings of Gods Ordinances, leſt by not caring for them (as diſpenſed in Gods way) the Heavens over you become Braſs, by taking away thoſe over you whoſe doctrine drops as the rain bDeut. 32. 2., and then the earth will be Iron cDeut. 28. 23.: your hearts will be Iron-hearts; What hope of fruit, without rain, without husbandry? or of heaven, without fruit? Luk. 3. 8, 9.
But (on the contrary), If Miniſters be eſteemed for their work, and for Him that ſets them awork; Then
1. God will be pleaſed; for it is Chriſt himſelf that is received, Luk. 10. 16. and it muſt needs pleaſe the Father well 1.that the Son is honoured, Joh. 5. 23.
2. The Goſpel will be continued; for as the loſs of firſt 2.love, cauſeth the Candleſtick to be removed dRev. 2 4, 5.; ſo where there is an eſtimation in love, more light is vouchſafed. When Philip was reverenced in Samaria, Peter and John were ſent after him eAct. 8. 14.. And Chriſt himſelf went from thoſe that were weary of him to thoſe that waited for him fLuk. 8. 37, 40., the Salvation of God is ſent to the Gentiles, for they will hear it, Act. 28. 28. O ye Parents, rob not your children of the light of the Goſpel, by your light account of it, Mat. 22. 5.
3. As when Gods Kingdom is ſleighted, outward comforts are removed gMat. 21. 43. with 23. 38., and deſtroying Armies introduced hMat. 22. 5, 6, 7.: 3.So when it is ſought, outward comforts are added, Matth. 6. 33. How hath England flouriſhed under Goſpel-diſpenſations, and eſtimations? And our Eclipſes have ariſen (and will ariſe) from deſpiſing and perſecuting a faithful Miniſtery: of which (therefore) let all beware that love the common peace, Pſal. 122. 6.
4. As it ſhall be eaſier for Tyre and Sidon, and Sodom at 4.the laſt day then for Goſpel-contemners hMat. 11. 22, 24., ſo they that receive and reverence it, ſhall find mercy at that day i… 18., when Chriſt ſhall come to be glorified in his Saints, and to be admired in all them that believe, and mark why, becauſe our teſtimony (the teſtimony of Labourers among them) was beleived k2 Theſ. 1. 10.. In that day, ſhall we rejoyce in Chriſtians (and to they in us) if we have not run in vain, nor laboured in vain, Phil. 2. 16.
To conclude this: let it be your care (dearly beloved Chriſtians) now God hath wrought ſuch wonders for our peace and ſettlement, to make ſome amends for that ſhameful contempt that hath been poured on the Miniſters of Chriſt of late, by your double honour l1. Tim. 5 17.. And as for thoſe many that have departed (we are more willing to ſay, have been carryed from us, and againſt us) by the diſtemper of the times, what ſhall we ſay, but (as the holy Prophet ſometimes did, though with ſome alteration), Lord God of Abraham, Iſaac, and of Iſrael,—Let it be known that we are thy ſervants; and that thou haſt brought the heart of this people back again, 1 King. 18. 36, 37.