The Government of the Churches of Christ, Book 7 · Chapter 3
CHAP. III.
The Character and Duty of a True, Faithful Minister of the Gospel.
1 Tim. 4. 16.
For in doing this, thou shalt both save thy self, 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 it self is continued along from the eleventh verse, to this last Period of it. The matter thereof wholy concerns that part of a Minister's Office; Preaching or Teaching, (ver. 11.) And this in distinction from Ruling the Church; 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, intermixt 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, 13.) 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, verse 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 furnish himself with meet Abilities for Preaching it self, v. 13. 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 furnish 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. 3. 16. All Scripture is given by inspiration of God, and is profitable for Doctrine. 2. As for that which is here in one word Tearmed Exhortation; there he brancheth it forth into the particulars of it, Profitable for Reproof, Correction, Instruction in Righteousness. That the Man of God may be perfect; as you say he is a perfect Artist; a perfect Physitian; that is, skill'd in all these parts 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 Subjoyns, explaining himself; and it is Exegetical when he says, Throughly furnished to every good work, viz. of the Ministry. As in general he Tearms it, (Eph 4. 12.) The work of the Ministry, so here he expresseth his instructions, that to every good work, that Timothy should be furnished, that is, to every business which belongs to that Function. For so in his intention here, it is to be Restrained, viz. to such particular work, as Doctrine Reproof, &c. which he had mentioned, and what ever else there may be supposed.
3. We have the Executive part, wherein he reduceth the work of Preaching to two Heads. 1. Exhortation, which we call Application, provoking and stirring Men up to practice. 2. Doctrine, Teaching, Explaining, Confirming Divine Truths out of the Scriptures, in a Dogmatical 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, infallibly guided by one Shepherd) Thus Eccles. 12. 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 Truth, that are Consequential from those that are more fundamental, 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 joyns these two with that of Reading in one continued Speech; because the use he would have him make of Reading, should be still, to sort and adjust what materially 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 Truths, to have in a readiness Scriptures to do it by: That in what he speaks, though out of never so fresh and full experience, he might not seem to speak barely as a Man; but should still produce the Scripture, speaking the same thing, as Paul tells us that he did, (1 Cor. 9. 8.) Say I these things as a Man? Saith not the Law the same also? And as you have it, Acts 26. 22. Saying none other things then what the Prophets and Moses did say, should come to pass. And the Scriptures are an abundary, for all sorts of Truths and Experiences Spiritual; for Exhortations, Doctrines and Confirmations of all sorts. And when a 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. 4. 11.
4. And again at the 15th verse, he calls upon him to Meditate on these things. Which Speech refers (as Chrysostom says) to the things spoken, ver. 13. 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, foreign, Sis totus in illis, Give thy self wholy 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, Psal. 1. 2. In the Law of God, he Meditates Day and Night) but as one that is to make Provision for the Comfort, Direction, and Instruction of others, as one who is to Read to the end, he may be able to Teach, Exhort, &c. (as was observed) He is to do these things, as a Man that is separated to the Gospel, Rom. 1. 1. who is as a publick Steward or Provider to a great Family, as both Christ and Paul compares the Ministers of the Gospel, Christ in Matth. 13. 52. Paul in 2 Cor. 4. 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 continue, to persevere in them. So in this verse, the Apostle still carrying these things in his Eye, enjoyns him so to continue in this Study, as his profiting might appear to all, verse 15. his profiting in knowledge in the Scriptures, [Gal. 1. 14. I profited says Paul, in the Jews Religion, in the knowledge of it, and zeal 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 something extraordinary in his Call, it was by Prophetical Designment, (1 Tim. 1. 18.) The Holy Ghost setting him forth unto it by Name. Even as (Acts 13. 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. 1. 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 Tim. 3. 15. and had now, (when this was wrote) as a Preacher, been experienced long in them. Yet he calls a-fresh upon Timothy, to give attendance to Reading, Meditation or Study; and to give himself together with Preaching wholy 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 Study, 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. 3. 14. Continue in the things thou hast learned, and hast been assured of, knowing of whom tbou hast learned them, he had learned them of Paul. Paul indeed himself, had it by Revelation, Gal. 1. 14. I indeed, (says Paul) 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 priviledge. 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 tells us, that Timothy had been assured of them, and yet Taught; and Timothy was by Teaching, to propagate them to other Teachers, 2 Tim. 2. 2. And the things that thou 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. 4. 13. The Cloak that I left at Troos with Carpus, when thou comest bring with thee, and the Books, but especially the Parchments. Books were those of other Mens Writings, and Parchments his own (which he therefore put a mark especially upon) his own excerpta, or notes gathered out of others: Or because, if he had a Revelation, he might forget it, he had therefore his Memorials in Writing. Yea, that word foreign (which we Translate Cloak) as Estius and others say, was a Case for Books, librorum repositorium from foreign which signifies a Book, or the Bark of Trees, on which then Books were written. Daniel also tho' a Prophet, understood by Books the Period of the Captivity, Dan. 9. 2. I Daniel, understood by Books the number of the years, whereof the word of the Lord came to Jeremiah the Prophet. Jeremiah had the Prophecy by Revelation; but the accomplishment Daniel understood by Records, 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 our Saviour Christ also? Mat. 13. 52. Every Scribe which is instructed unto the Kingdom of Heaven, is like a Man that is an Housholder, 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 in this respect, their calling and work is much alike, as also the means of attaining knowledge, Matth. 23. 34. I send unto you Prophets, Wise Men and Scribes, (says Christ) speaking of the Preaching of the Gospel. Of Ezra it is said, Ezra 7. 6. He was a ready Scribe in the Law of Moses, which the Lord had given. Ready, some read it diligent, as that which had made him ready, so you have it, Prov. 22. 29. A Man diligent in his business. And Ezra 7. 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 out the meaning of it, and to do it, and to Teach in Israel Statutes and Judgments. 3. Christ in that Text, Matth. 13. 52. means, that they are to be furnished with a store and Treasure of knowledge, laid up aforehand, 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 Truths observed in present times: And therefore Decreta Prudentum, the Decrees and Interpretations of other Ages and Persons are to be consulted. For though Christ hath promised, that what ever Secret is in the Scriptures, shall be uttered and known openly, and upon the House tops, (Mark 4. 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 4. 36, 37.) and day instructs night, and night day, Psal. 19. Which passages in that Psalm, the Apostle interprets of the Teachings and Writings of Apostles and Ministers, that go forth into all the World, Rom. 10▪ 18. The darkest night in Popery, as it received and retained much light from Augustine, whose Writings preserved the Foundations in the Romish Church, and his light as the day of the Primitive Times, hath Transmitted and Taught us this in this day of the Gospel, many Truths which otherwise we should have been to seek in. And answerably the Apostle, (Eph. 4.) tell 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. 13. which could not be, did not the Ministry of one Age, afford and traduce down light unto another. Thruth's are Christ's currant Mony, for one Age as well as another; and some of them are stampt in one Kings Reign, others in another. If we should have had no more Silver in this Kingdom, then what was brought in our Age, how poor should 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. 14. 30. 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. 36. 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, as (1 Cor. 12.) the Apostle, to another, though like purpose, infers.
Whereas some Men are for Preaching only Extempore, and without Study, Paul bids Timothy Meditate, and Study, and give his mind wholy to these things. Even in writing some Scriptures, the Pen-men, though guided infallibly by the Holy Ghost, yet used Study and Meditation and Art in the contriving of them. That Psalm of Psalms, Psal. 45. 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 rude 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 boyling up a good matter, ver, 1. (so in your Margents) it was boyled in his thoughts (as the Meat-offering in the Law with Oyl, Lev. 7. 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, Psal. 45. 1.) i. e. 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, Ecclesiast. 12. 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 of 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 publick. And that place of Christ's, Luke 21. 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 suddain; 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 studyed, and Studyed Apologies: But it is spoken against Anxiety, and Solicited 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 Ecclesiast. which hath an Admonition in it full of weight, Eccles. 12. 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 further 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 seek Knowledge and Instruction ex his, out of these Books, than others that are of Men's Writings, and Forraign to a Christian. Exercise thy self 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 quaeras, Take heed of seeking too inordinately, other Knowledge then what is in these: Or then 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 much Study is wearisom 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: And 2. He condemn… reading too many; and 3. He finds fault with it, when it tends to decay of Health and Spirits▪ And this is to be reckoned among these Vanities, which we had cryed down as vain, and not simply unlawful, as Gardens, Orchards, &c. 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 Studyed it day and night. 3. 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 shortned 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 so 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, (ver. 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 a Furthermore (as our Translators read it) as if he had said last of all, I gave you this Admonition, to the end it may the more stick with you, Further 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.