The Piety and Duty of Rulers to Comfort and Encourage the Ministry of Christ, Sermon
THE Piety & Duty of RULERS, To Comfort and Encourage the Miniſtry of CHRIST.
II. CHRON. XXX. 22.
And Hezekiah ſpake Comfortably unto all the Levites, that taught the Good Knowledge of the LORD.
IN the Context we have a Record of the glorious Beginning of King Hezekiahs Reign. The wicked Ahaz, this pious Prince his Father, had tranſgreſſed ſore againſt the Lord *xxviii. Chap. 19, 22, 23, 24, 25. verſes., forſaken His Altars, exhauſted the Sacred Treaſures of his Houſe, cut in pieces the Holy Veſſels, and at laſt ſhut up the Doors of it; making himſelf Altars in every Corner of Jeruſalem, and High Places in every City of Judah, to burn Incenſe unto other gods. This was the forlorn State of the Church upon Hezekiahs Acceſſion to the Throne, who immediately, even†xxix. 3. in the firſt year of his Reign, in the firſt Month, op'ned the doors of the Houſe of the Lord and repaired them; Summoning the Prieſts and the Levites to‖v. 5. Sanctify themſelves and the Houſe; to humble themſelves for the Sins of their Fathers (a)v. 6., to renew their Covenant with the Lord (b)v. 10., and to offer a Sin offering for the Kingdom (c)v. 21., to make Reconciliation with the Blood upon the Altar, and Attonement for all Iſrael (d)v. 24.. When this was done he proceeded to proclaim a(e)Chap. xxx. 6, 7, 8, 9. verſes. Solemn Paſsover, which was joyfully and religiouſly Solemniz'd: With great Gladneſs; ſays the verſe before the Text, and the Levites and the Prieſts praiſed the LORD day by day, ſinging with loud Inſtruments unto the LORD. It was at the Celebration of this Paſsover, the Joy whereof had been never equal'd ſince the days of Solomon (f)v. 26., that the Good King among other Expreſſions of his Devotion gave that which the Text records to his Immortal Honour; And Hezekiah ſpake Comfortably unto all the Levites, that taught the good Knowledge of the LORD.
We may here remark,
1. The Character of the Perſons concerned, Hezekiah and the Levites: On both ſides Perſons of Diſtinction, the One in Civil, the Other in Eccleſiaſtical Office. Hezekiah was no leſs than the King of Judah, the Supream Civil Ruler: the Levites were Miniſters of Religion, after the Prieſts the Sons of Aaron; the Tribe whom God had ſeparated and conſecrated to Himſelf out of all Iſreal to do the Service of the Tabernacle. So that the Civil & Sacred Orders are here together, the Prince and the Prophet, the Ruler in the State, and the Holy Teachers in the Church.
2. Let us attend unto the thing related as paſſing between them, which is the Kings ſpeaking Comfortably unto the Levites. The like we read in the 35. Chap. 2. v. of Joſiah, that he ſet the Prieſts in their charges, and Encourag'd them to the Service of the Houſe of the Lord. His Dignity made this Condeſcention in the ſight of men, yet was it but ſtrict Piety and Duty to God. He might have requir'd 'em only with the ſtern Majeſty of a King, but as became his Devotion he mildly & kindly beſpoke 'em, with a ſweet and gracious Affability. His Countenance, his Behaviour, and all his Words did abundantly expreſs his Royal Favour & Grace toward 'em, for their Incouragement in their Holy Miniſtrations. Nor are we to interpret theſe Comfortable Expreſſions of Good Words only, Be ye warmed, be ye filled; without the ſubſtantial fruits of a Princes Favour & Care. Much leſs may we think them like the Empty Reſpects, flatteries & promiſes of Modern Courtiers; but all was Cordial, unfeigned & from the Heart: As we may read in the 31. Chap. 21. v. that in every work, which he began in the Service of the Houſe of God, and in the Law, and in the Commandments to ſeek his God, he did it with all his heart, and proſpered. Wherefore,
3. The real Reaſon of this Princely Grace of the King is ſubjoyned, and that is, the Levites teaching the good Knowledge of the Lord. The Reaſon is taken partly from their Office, more eſpecially from their Fidelity therein: And ſo it anſwers the Apoſtolick Precept, Eſteeming them very highly in Love for their Works ſake. It was one part of the Levites Office to inſtruct the People in the Knowledge and Fear of God: their work was to teach: which reproves and condemns the Idle Paſtor, who Labours not in the Word and Doctrine, to feed their Flocks with Saving Knowledge, And King Hezekiahs regard to the Teaching Levite may well call to Mind the like Royal Examples, which have blazon'd the Britiſh Throne, in our late Sovereign Princes, who have requir'd their Higheſt Prelates to be frequent in Preaching the Word Themſelves; promoting at the ſame time ſuch unto their Richeſt and Nobleſt Sees, as were deſirous of teaching the People the Knowledge of God. In the day when Popery abdicated the Throne, Princes like holy Hezekiah aſcended it, and they ſpake Comfortably, and to this day continue the ſame Gracious Expreſſions to all the Levites that teach the Good Knowledge of the Lord.
The Good Knowledge: Knowledge is Good: Prov. 19 2. That the Soul be without Knowledge is not Good: But of all Knowledge none is like that which we have of the Bleſſed GOD from his Word: Of this we may ſay, as our Saviour ſaid of God, Why call we any other Good? there is none Good ſave that One, which is of GOD. They that teach this good Knowledge faithfully, are to be held among Men eminently Good, Worthy of double Honour, meriting to be ſpoken Comfortably unto by their Princes & Rulers: Each of them ſingly, and all of them together, do merit this treatment and a ſingular Regard: And accordingly, tho' the Text denies not but that the King might frown upon the Idle and Vicious Levite, if there were any One ſo; yet is it expreſs on the other hand, that he ſpake comfortably to all thoſe Levites, that did faithfully teach the Good Knowledge of the Lord.
The DOCTRINE I wou'd offer from the Words is this.
That it is a very Noble & Pious Diſpoſition in Civil Rulers, and their Incumbent Duty, to Comfort and Encourage the faithful Miniſters of CHRIST in their Holy Work.
Before I add a Word more, I have a double Preſumption to Apologize for; that I ſhou'd preſume to Preach to, or to plead for, my Superiors of both Orders. I am very ſenſible that a Concio ad Magiſtratum calls for Learning, Gravity & Authority much beyond my Years, and that the Noble Subject (Pro Clere) does equally require the ſame. Yet I hope it will not be unacceptable at this time to Either Order, if I eſſay with all poſſible Deference and Humility, to aſſert the Honours which it has pleaſed God to entitle his Miniſtry unto, & which it will be the Care and Pleaſure of pious Rulers always to pay unto them.
Wherefore I beg the leave of this Honourable Audience to perſue a little theſe two Enquiries.
1. How Civil Rulers are to endeavour the Comfort and Encouragement of the Goſpel Miniſtry?
2. Why they ſhou'd do it, or what are their Obligations hereunto. The Enquiries are both Copious, and being to get haſtily thro' them I muſt be brief and general.
I. How, or which way, are Civil Rulers to endeavour the Comfort of the Miniſtry? or, What is the Comfort which the Miniſtry craves or challenges of them by the Laws of the Goſpel? What is it that will comfort the faithful Diſpenſers of the Word, and what are the Regards which for this end the Civil Ruler owes unto the Eccleſiaſtical Order?
To apprehend this aright, we muſt conſider our Rulers in their Legiſlative Power or Truſt, and in their Executive, and finally in a Perſonal and more Private Character, as Chriſtians of a Superior Degree only.
I. In their Legiſlative power and truſt, it belongs to the Civil Ruler to ſpeak comfortably to the Miniſtry, by Enacting Good LAWS for the Honour and Eſtabliſhment of Religion within their Government. This lies near the heart of every good man; and one of the greateſt Comforts he can have that wiſhes well to the Religion of a Place, aiming at the Glory of God and the Salvation of Souls, is to ſee a Bulwark of good Laws for the defence & propagation of the Truths and Laws of God. Theſe Laws muſt needs reſpect,
1. The Publick Worſhip of God, both Natural and Inſtituted.
2. The Peace, Order, Diſcipline and Government of the Church.
3. The Honourable Maintenance of the Miniſtry. And 4. A Peoples Morals.
1. The Comfort of the Miniſtry depends very much on good and right Laws reſpecting the Publick Worſhip of God, and that both Natural & Inſtituted: that the Holy Ordinances of God be duly adminiſtred and attended according to His Appointment in His Word. Indeed Magiſtrates may not frame and invent at their pleaſure Modes and Exerciſes of Divine Worſhip for their People: GOD by whom They rule has given Them & Us a Law how He will be Worſhip'd: to alter this or to add unto it were to offer Strange Fire for hallowed Incenſe and with the face of Homage manifeſtly to kick at his Soverain Authority, deſpiſing his moſt perfect Word. Nor may the Ruler invade the Prieſt, Office to Officiate in their Holy Miniſtrations, unto which they are Ordain'd. It was unto Uzziahs deſtruction that his heart was lifted up to tranſgreſs againſt the Lord his God, when he went into the Temple of the Lord to burn Intenſe upon the Altar of Incenſe: 2 Chron. xxvi. 16,—21. Nor was it Diſloyalty or Rebellion in Azariah the Prieſt and his valiant Brethren when they withſtood him, and ſaid unto him, It pertaineth not unto thee Uzziah to burn Incenſe unto the Lord, but to the Prieſts the Sons of Aaron, that are conſecrated to burn Incenſe: Go out of the Sanctuary, for thou haſt treſpaſſed, neither ſhall it be for thine Honour from the Lord God: And when he deſpis'd the faithful admonition, being Inrag'd at it, The Lord ſmote him beſide the. Altar, with the Cenſer in his hand; the Leproſie roſe up in his forehead, and he haſted to leave the Sacred place he had invaded, being a Leper to the day of his death, and ſo cut off from the Houſe of the Lord, whither he had gone ſo preſumptuouſly. Now tho' this Inſtance alone be eno' to warn the Higheſt Perſons unto all poſſible caution, not to treſpaſs upon the Incloſures of Gods Miniſtry, conſecrated to Divine Service; Nevertheleſs we muſt by no means think that the Magiſtrate has nothing to do, or to concern himſelf ex Officio, about the Inſtitutions of God. The Civil Powers may Enact the very Laws of God about his own Worſhip under temporal Penalties, preſerving an Indulgence unto tender Conſciences: They may take Laws out of the Word of God and make 'em their Own, Commanding People to regard the holy Ordinances of God, to get & uphold his Worſhip among them, to Sanctifie the Sabbath, to reverence Gods Sanctuary, to build themſelves decent places for the Publick Worſhip, and frequent them in the ſtated ſeaſons thereof with Solemnity.
It belongs alſo to the Rulers Province, to provide that Miniſters do their Duty in the Publick Adminiſtrations that pertain unto their Office; that neither by groſs Neglects, Unreaſonable Abſence from their Charge, Non-reſidence, open Idleneſs, or any Scandalous courſe of Vice, they do not defeat the glorious Deſign of their Miniſtry: in all which Caſes the Civil Cognizance is merited, and needed to rebuke and remedy the Evil; and Rulers ought to provide accordingly in ſubordination to the Laws of Chriſt, provided in that caſe already. So that if the Sons of Eli will make themſelves Vile, to cauſe men to abhor the Offering of the Lord, it is duty of the Judge in Iſrael, tho' he be their Father, to provide them not only a light Rebuke, but a ſevere Cenſure, Degradation and Puniſhment.
In all ſuch Caſes both Miniſters and People owe Obedience and Submiſſion to the Civil Ruler, as in our Context the Prieſts and the Levites obeyed the Summons of the King, and did the thing which he requir'd in the cauſe of God and agreeable to his Will: xxix. Chap. 15. v. And they gathered their Brethren, and Sanctify'd themſelves, and came according to the Commandment of the King, by the Word of the Lord. Being that the Kings Commandment was according to and grounded on the Law of God, they conſcientiouſly obey'd it, in deference both to God and the King.
Nor are the Holy Sons of Levi and Aaron duly comforted in the work of the Lord, in their Serving at the Tabernacle and Temple, unleſs the Civil Power do thus engage on their ſide. For as the World goes, 'tis neceſſary for the Powers' on Earth to enforce that under preſent bodily Pains & temporal Penalties, which the Great GOD has more awfully commanded on pain of Eternal Damnation: that bold Sinners who have no regard to their Souls may be reſtrain'd however by what they have for their Bodies, their Name, Eſtates and outward Intereſts; and that men who will not Fear God ſo as to be religious in ſecret and in heart, may however for Fear of Man at leaſt not be Audacious and Inſolent, blaſpheme the Name of God, nor ſpit at his Altars; which many profane Wretches wou'd do, if the Civil Sword did not defend and do Honour to the Worſhip of God.
2. The Comfort of the Miniſtry depends very much on Good and Right Laws with reſpect to the Peace & Order, Diſcipline and Government of the Churches. It is true, that the Magiſtracy are not to aſſume to themſelves the Adminiſtration of Church Cenſures, but to preſerve inviolate unto the Miniſtry the Power of Judgment, which Chriſt has lodg'd in them: Yet is it not to be tho't that the Magiſtrate muſt ſit by Unconcerned, and quietly ſee things run to Confuſion, and the wounds of Churches to Gangreen and grow Incurable: Or if the State of the Church be viſibly Conſumptive, and it be ſenſibly pining and languiſhing away, the Paſtors not eno' laying it to heart, and the People thro' Inadvertence willing to have it ſo; Is it not Laudable & a Duty for Rulers in ſuch a caſe to take Care? to iſſue out their Authoritative Orders, to ſtir up Miniſters and People to their Reſpective Duties? for the Revival of dying Church Order, and the Spirit of true Devotion, with practical Godlineſs, which depend ſo much thereupon.
As therefore it is the worthy Care of Rulers to Admoniſh the Churches of any groſs defects and negligences, hazards and dangers, maladies and diſtempers, which they diſcern upon us at any time in Spiritual Reſpects; So alſo their Wiſdom and Piety wou'd be greatly diſplay'd at this day, and they wou'd do much to comfort the faithful Miniſters of Chriſt thro' the Land, if they cou'd any way provide to heal the long Unſettlement of bereaved Churches, together with the criminal ſhameful Quarrels that occaſion it; to give Authority alſo to Eccleſiaſtical Councils in their Determinations; and to make People know that there muſt and ſhall be ſome End to their Strifes & Diſcords, the Parents of every Confuſion & Evil Work, the bane of all Religion.
It belongs alſo to the Civil Powers to call Synods upon Occaſion for theſe Ends, and then to give their Sanction to their juſt and approved Reſolutions. Nor are the hands of Aaron ſtrong, but when Moſes, his Brother and his Lord, ſtands by and aſſiſts him.
3. The Comfort of the Miniſtry depends very much on Good and ſufficient Laws for the Honourable Support and Maintenance thereof, and that in a Wiſe and Right Manner. So Hezekiah comforted the Levites in the Text, as we read in the xxxi. Chap. 4. v. Moreover, he commanded the People that dwelt at Jeruſalem, to give the portion of the Prieſts and the Levites, that they might be Encouraged in the Work of the Lord. The Wiſe King knew that they cou'd not chearfully, diligently, wholly devote themſelves to the Study of the Law, the Inſtruction of the People, and the Miniſtrations of the Sanctuary, without that Honourable Subſiſtence, which God had provided for them.
I need not ſay how Noble the Proviſion was that God made for the Tribe of Levi, nor how plain the Goſpel Inſtitution is, That they that Preach the Goſpel ſhou'd live of the Goſpel. So hath the Lord Ordained, even as we know that under the Law, They who did Miniſter about Holy things, lived of the things of the Temple, and they that waited at the Altar were Partakers with the Altar. 1 Cor. ix. 13, 14. Which Inſtitution has its foundation in ſtrict Equity & Righteouſneſs v. 7. For who goeth a Warfare 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? Nay, the Advantage of the Exchange is ſo much on the ſide of the People, that after all they do by no means pay the Labours of their Faithful Paſtors, nor recompence for the Profits received by thoſe Labours if it be not their own fault: v. ii. If we have ſown unto you ſpiritual things, is it a great thing if we ſhall reap your carnal things? No truly, 'tis a ſmall matter for People to ſubſiſt them in a few outward things, whom God has ſeparated wholly from worldly things, to Serve them in their Spiritual and Soul concerns.
Now I need not labour much to prove to You, that there can be no great Comfort in the Miniſterial Work without a decent outward Subſiſtence: Unleſs the Angels of the Churches were already foreign, as the Angels of God above, as the Saints will be in the Reſurrection State; when as they ſhall no more Marry, ſo neither ſhall they need Food or Raiment for the Body. But while this Treaſure (the Goſpel Miniſtration) is in Earthen Veſſels; and Spirits in Fleſh, of as many neceſſities and bodily wants as their Nei'bours, are imploy'd in theſe holy Services for your Souls, there muſt be a laudable Proviſion for their Bodies and Families, or they muſt be left deſolate and Comfortleſs. There can be no Comfort to be ſure in Pinching and Starving Circumſtances, in Rags and Nakedneſs, in the Cryes of hungry Children, or in the proſpect of meaneſs and want for their Families after them. If it was Infamous in Jeroboam to make Prieſts of the Loweſt of the People, 'twill be no leſs in us to degrade the Sacred Order to the loweſt, by one Method or another, whether by Maintaining the Miniſtry ſo Meanly that none but the Loweſt will come into it; or if they do, that according to humane proſpect they ſhall be ſure to have their Families among the leaſt in Iſrael. [Which were as if all the Sons of Aaron were for ever to inherit the Curſe of Eli's Houſe, crouching for a piece of Silver and a Morſel of Bread, and ſaying, Put me, I pray thee, into one of the Prieſts Offices, that I may eat a piece of bread.]
Had I time I ſhould here have added, that the Miniſtry alone is a ſufficient Care and Labour for the whole Life: that our whole Time & Strength is too little for it to diſcharge it faithfully: that we need no Avocations or hindrances from the wants of Families, or from Worldly Secular Buſineſſes: That the Office is Generous & Noble, as well as the Work Great and Heavy: that the Minds imploy'd in this Sublime and Holy Service ſhou'd be ſuppos'd Superior, and improved by a Learned Education: that their Rank and Place among men has always been next to the Civil Magiſtrate; and this not only by the Cuſtom of all Nations, but by the Grant of God Himſelf, and therefore it is not of meer Courteſy, but of Right and Natural Decency: that where there has been any Hierarchy, whether of Gods Ordination among the Jews, or of Humane Eſtabliſhment (we ſay) among Chriſtian Nations, not to name the Orders of old in the Idolatrous Heathen World; I ſay, where-ever any Hierarchy has been ſet up in the World, diſtinguiſhing the Clergy into divers Orders & Degrees, the Superiour Order has been ever grac'd in the firſt Rank of Nobles: I might add, That the Miniſterial Work is not to be levell'd wich Mechanic Labours, Merchandize, nor other more Liberal Imployments neither; the Practice of Phyſick, or the teaching of Phyloſophy, not excepted: [To acknowledge which is but a meet Reſpect to the Great God, in whoſe immediate Service we are; as alſo 'tis but a decent reſpect to our own Souls, for the Improvment of which in Spiritual Knowledge, their Perfection, Converſion & Salvation, we are imployed; And ſurely, to teach the Good Knowledge of the Lord is of more Excellency & Uſe, than to be Profeſſors of any Secular Science, ignorant of which we may live and dy and yet be Saved.] Now if the Office be ſo Superior, the Maintenance ſhou'd be alſo Honourable, or it is very Indecent and Unſightly.
I muſt needs add one thing more here: That the want of a Comfortable Support for the Miniſters of the Goſpel is a great Wrong to Souls. It is ſo very often to the Souls of your Miniſters: they can't be ſo faithful as they deſire to be. I have heard ſome of our Reverend Brethrer complain of this with great Affliction, "That they have not Time to Study as they wou'd, "That they can't make the Paſtoral Viſits which they gladly wou'd to the Families under their Watch; becauſe their own Families being Numerous, and their income Small, they muſt ſpend a great part of the Week in Secular Affairs. Thus they are bereaved of the Comfort of the Senſe of having done their Duty to your Immortal Souls. Again, It is a great Injury to the Souls of People, the precious Souls of your Families & Children. Theſe ſuffer in Spiritual reſpects, by Miniſters ſuffering in temporal things: They are not ſo fed and watch'd over as elſe they might be: And ſo in pinching their faithful Paſtors, People do eventually Starve the Souls of their Houſeholds.
To Conclude, I know not how the Publick can be Innocent, if Lawgiver; do not make a juſt Proviſion for the Maintenance of the Miniſtry: In a great part they muſt expect to anſwer to God for the Neglect there is in the Land as to the Care of Souls; and if Religion and Learning be loſt, and our Souls after them, it will be in a great meaſure owing to this, That we have not hearts big eno' to part with a few Carnal things to Save all.
4. And Laſtly, The Comfort of Gods Faithful Miniſters does very much depend on the Proviſion of a ſufficient Body of Laws, with reſpect unto Peoples Morals. This is a very wide and extenſive Head; Namely, the Sobriety & Righteouſneſs, Purity and Blameleſsneſs of People in Word and Action, in their whole Conduct and Behaviour, in every Relation and Circumſtance of Life. The Religion of a People appears in Practice, in Obedience to the Moral Law. If this is religiouſly obſerved, if men lead Sober, Righteous and Godly Lives, then have Miniſters the Conſolation of their Labours, then have they not ſpent their Strength for nought and in vain; but they behold the fruits of the Grace of God in their Hearers hearts, ſhown out of a Good Converſation: Then is the Goſpel of God our Saviour viſibly Adorned, and your Apoſtolick Paſtors have no greater Joy.
But if the Laws of a Land do not provide againſt all Scandalous Immoralities, Rulers do not ſpeak Comfortably to any that have the leaſt Reſpect for Religion: they are grieved, ſcandaliz'd, offended at bold and lawleſs Vice defying our Holy Religion: their righteous Souls are vexed at the filthy unreſtrained Converſation of the Wicked. 'Tis true, God will ſet a Mark on them that weep in Secret for the open Sins of others, but by Man they are not Comforted. How cou'd our Faces and Hearts be otherwiſe than Sad, if there were not Good Laws for the Suppreſſing and Puniſhing all kinds of open Profaneſs, or ſeeret Frauds and diſhoneſty, Impurities and Luſts. Our Comfort greatly depends on the Laws in force, and from time to time Enacted, againſt Blaſphemy, Curſing and Swearing, Sabbath-breaking, Undutifulneſs of Children and Servants, Seditions, Murders, Pernicious Strifes, Uncleanneſs, Drunkenneſs, Thefts, Abuſes of our Nei'bours Good Name, and whatever Moral Turpitude there is to pollute a Land and corrupt Good Manners.
And next to the good Laws in force among us againſt ſuch Scandals, we have no greater Comfort than the Royal PROCLAMATIONS that have been iſſued out from the Throne, For the Encouragement of Piety and Vertue, and for the Preventing and Puniſhing of Vice, Profaneſs and Immorality. In this the Magiſtrate is the Miniſter of God unto us for Good, a Terror to the Evil, and a Praiſe to the Good. Rom. xiii. 3, 4. He is by Office, as has been often ſaid, Cuſtos utriuſque Tabuloe, the Defender of both the Tables of the Law, as well as of the Faith. He ſucceeds in Moſes Place, who having received the Law from God, then ſaw to it that the People kept it.
I have done with the firſt thing wherein Civil Rulers are to endeavour the Comfort of thoſe that teach the good Knowledge of the LORD, Namely, In their Legiſlative power and truſt, by Enacting good Laws for the Honour and Eſtabliſhment of Religion within their Government. I will be more brief in the other Inſtances.
II. It belongs to Rulers, and all Publick Officers, Superior or Inferior, in their Executive truſt & power, to Comfort all thoſe that ſtand up for GOD or are more immediately related to his Service, by the Faithful Execution of thoſe good Laws, that relate to Religion, the Honour of God, the Obſervation of the Divine Law, and the Proſperity of the Church of Chriſt. We have Good Laws againſt Immoralities and Contempt of the Divine Ordinances; herein the Legiſlative Power have endeavour'd our Comfort: It now and always lies with the Honourable Judges, the Worſhipful Gentlemen in Commiſſion for the Peace, with Inferior Officers in every degree of Power or Truſt, to the faithful diſcharge of which Reſpective Truſts they are Sworn and under the Oath of God, as Revengers to execute Wrath upon him that doth Evil: without which the Magiſtrate does at laſt hold the Sword in vain, and the Penalties threatned in the Law prove an Empty Noiſe and a Lye. Laws not duly Executed are but Powder without Ball; there's a terrible blaze and ſound but no Execution done: the Wicked have no Terror from them, nor the Good any Comfort.
More eſpecially the Miniſtry wearing no Secular Arms for their own. Defence, they are more Peculiarly the Care of the Civil Sword, to protect them from all Open Wrongs and Affronts; the wicked in the World being ready to trample them in the duſt, and with-hold their Legal Rights: And the more backward they are to Aſſert 'em, and fill their Superiors Ears with Complaints; of Them eſpecially to whoſe Service in Spiritual Reſpects they are devoted; in this caſe the Magiſtrate ſhou'd not always wait for a formal Complaint, but find a Tongue for the Dumb and an Arm for the Meek, be Eyes to the Blind, and Feet to the Lame, and Search out the Cauſe Himſelf. For there is a Modeſty in Superior Minds which reſtrains them from Complaints and cauſes 'em rather to ſuffer wrong: And there is a Regard to Mens Souls in many of Gods Servants ſo Superior to their Care about their own Temporal Concerns, Seeking not theirs but them, that they had rather Silently Suffer at home than their holy Miniſtrations ſhou'd ſuffer with unreaſonable men abroad.
III. And Laſtly, Much is Incumbent on Civil Rulers for the Comfort and Encouragement of the Miniſtry, in a Perſonal and more Private Character, as Chriſtians of a Superiour Degree only. And under this Conſideration of Themſelves, they ſhou'd hold Themſelves obliged to comfort the faithful Teachers of the good Knowledge of the Lord.
1. In taking care to give a Vertuous and Religious Example in their own Converſation, both Private and Publick. Authority and Dignity carries ſo much of the Stamp and Image of God upon it, that tho' it receives its higheſt Grace and Luſtre from Religion, yet to the Eyes of Inferiors it reflects back alſo a great honour on Religion, and the Doctrine of God our Saviour is Eminently Adorn'd thereby. 'Tis a Comfortable thing to ſee Thoſe, of whom it is ſaid, Ye are gods, paying the profoundeſt Veneration and Homage to the Great GOD by whom they Rule; and they that give Laws to others paying Themſelves the moſt careful Obedience to the Divine Law.
That when we come into your Preſence, your Wife and Grave, your Pure and Devout Diſcourſe may be long remembred with Reverence.
That the Vertue and Order of your Families, may like that of Joſhua and David ſhow the whole Land what the Fear of the Lord is.
That the Religious Sanctification of the Sabbath by your Houſholds, and your conſtant reverent Attendance on the Private and Publick Worſhip of God, may viſible teſtify your reſpect and honour to Gods holy Inſtitutions.
For which End I cannot but wiſh, and with the loweſt Deference wou'd earneſtly commend it to the Conſciences of Some whom I greatly honour in their Civil Character, That all our Rulers might ſtand compleat in their Chriſtian Profeſſion: And while they fill our Conſpicuous Seats at the Council Board, in Courts of Juſtice, and in the Aſſemblies for Worſhip, their Place might not be left empty at the Table of Chriſt: An Example that muſt needs hurt our Churches, and the Souls of the Vulgar, from Perſons of your Knowledge, Gravity, and believed Piety.
Magiſtrates ſhou'd be among the firſt at the Temple, and there and every where their Lights ſhou'd Shine before Men; Not in the vain Spirit of John, who ſought Fame from a falſe Blaze, Come, ſee my Zeal for the Lord: [Tho' it muſt be ſaid, that it is as Impolitick as it is profane for Rulers to live in Irreligious Courſes: And yet a meer Mask of Religion is a Mean Diſguize, as well as horrid; to ſeek to eſtabliſh our Power by abuſing & affronting the Glorious and Fearful Name of God.]
2. It beſeems the Chriſtian Magiſtrate to ſpeak Comfortably to the faithful Miniſters of Chriſt, by giving open Reſpects and Honours to their Perſons, treating one always with diſtinction before the People. As Fathers, ſays the Apoſtie; as Children, tho't the good King Hezekiah, Chap. xxix. v. 11. My Sons, ſaid he to the Levites, My Sons, be not negligent. And it is Remarkable with what Affability, Friendſhip and Love the Pious Kings of Iſrael were wont to treat the Prophets of the Lord.
A pious Ruler will never be a Stranger to his faithful Paſtor, if it be not his own Will and Fault, which is not to be ſuppoſed neither. [Nor is it the ſingle Comfort of a Venerable Superiors Reſpects, that we have in the Friendſhip of a Pious Ruler; but as King Saul himſelf once askt of the Prophet, it honours us before the People, and moſt effectually teaches them to venerate their Teachers.
Certainly our Gracious QUEEN has taught all in Subordinate Place their true Honour and Duty, promiſing in Her Proclamation againſt Vice, a Diſtinction in Her Royal Favour to Perſons of Piety and Vertue. No Earthly Prince can go by a more perfect Rule, than this by which GOD governs His own Regards, which is His Own Moral Image and Grace.
3. It is expected of the Civil Ruler to ſpeak Comfortably to thoſe that teach the good Knowledge of God, by excelling others in a chearful Readineſs to Support the Divine Worſhip with their outward Eſtate. 'Tis ſuppoſed, that generally they are diſtinguiſh'd by Providence with Riches as well as Honour and Power; and if ſo, they are Poor Comforts at laſt to their Reſpective Churches if they do not lead in a Generous Contributing to the Maintenance of the Miniſtry. If a rich Magiſtrate is ſeen to Pinch, what will not others do, who are of Eſtate as mean as their Quality? When the Building of the Temple was to be provided for, King David firſt exhauſted his own Royal Treaſures, and then the People gave largely. This alſo was one way wherein Hezekiah ſpake ſo comfortably to the Levites and the Prieſthood, v. 24. He gave a Thouſand Bullocks and Seven Thouſand Sheep, and the Princes gave a Thouſand Bullocks, and Ten Thouſand Sheep, and a great number of Prieſts Sanctify'd themſelves: And in the xxxi. Chap. 3. v. we read further, that Hezekiah appointed the Kings portion of his Subſtance for the Burnt-Offering.
God has honour'd Rulers above others, and He expects that they do more than others to honour Him. Where He gives Riches in Abundance, He looks that Men do proportionably caſt into his Treaſury out of their Abundance; or elſe let the Poor Widow throw in her Single Mite, and Heaven will account that ſhe has done more than all the Great and the Rich.
Having urg'd You ſo far, I will not Suppreſs two Tho'ts more, wherein the Rich and Honourable may greatly comfort the Churches & Miniſtry of Chriſt. The One is, By devoting a Select Son to the Service of the Temple, & leaving him an Inheritance equal with his Brethren. The Other is, That you wou'd employ ſome ſuitable parts of your Eſtates as a Tribute to God and his Miniſtry in Founding, Endowing, Eſtabliſhing and Securing Schools for Literature and Religion: More eſpecially, our fair and lov'd Mother the COLLEDGE, which Happy Foundation God has ſignally bleſs'd and made the Great Glory of the Land; filling every Chair of Honour almoſt with her Worthy Sons. The flouriſhing of that Society is the Great Joy and Comfort of the Miniſtry and ſo is the preſent happy Settlement thereof, as was abundantly teſtify'd to the Honourable COURT in the united Addreſſes of the Miniſters the laſt year. And whatever it ſhall pleaſe God to direct the GREAT and GENERAL COURT further to do, in their preſent Seſſion or hereafter, for the Security of that Body and the more Honourable Support of the Reverend Preſident, it will greatly comfort the hearts of the preſent Miniſtry: So great a part of Whom muſt always own Him, with great Reverence and Love, a Wiſe and Careful Eather to them, in their happy Education under his Immediate Inſpection and Inſtitution.
I have done with the Firſt Enquiry, and it may be, almoſt preſum'd too far on your Candour and Indulgence in ſome particulars; wherein at laſt I wou'd by no means be underſtood to pretend to direct my Superiours.
I will not enter on the Second thing propounded, left I treſpaſs Egregiouſly on your Patience, Namely.
II. To give the Reaſons of the Doctrine, or to prove it to be the Rulers Incumbent Duty, to Comfort and Encourage the faithful Miniſters of Chriſt in their holy Work. The Word of God requires this of Magiſtrates, [cenſures the wont of it, and brands thoſe Reigns wherein Religion was not cared for, perverted, depraved, and the Prophets ill treated.] Miniſters need this Comfort and Help in their hard & difficult Work, [to oppoſe mens Luſts, & bear up under the double meaſure of Trouble that falls to their ſhare.] The Efficacy and. Succeſs of the Miniſterial Labours does under God very much depend on the Rulers Countenance and Influence. The Nature of Magiſtracy ſpeaks it to be the Rulers incumbent Duty to encourage the Miniſtry of God, being the Ordinance of God, to rule and judge for Him, and accountable to Him, the Supream Governour and Judge of all the Earth. Not to add, that a Land has no more faithful Friends and richer Bleſſings in it, than the faithful Miniſters of Chriſt: Nor the Magiſtracy any ſurer Support than the Encouragement of Religion; their Power being from God, the Reverence of Whom once failing the foundation of Government is ras'd.
But I haſten to ſome brief & particular Application of the Doctrine And the USE may be in a threefold Addreſs.
1. To our Honoured Magiſtrates.
2. To Miniſters.
3. To the People.
1. It addreſſes to our, Civil Rulers, that Religion may always have this Countenance and Comfort from them.
We cannot but own the Piety of our Rulers in their open and avowed Reſpects unto the Churches of Chriſt, and the holy Paſtors of them. We give thanks to God, for the Great Comfort we have in the Devotion and bright Vertue of many of our Magiſtrates; for the Good Laws we have in defence of the Faith and Worſhip of Chriſt; and againſt Scandalous Immoralities; and that the Seats of Judgment are fill'd with Men of known Integrity and Religious Zeal.
We have Great Conſolation in His EXCELLENCIES Noble Example; His Wiſe, Grave, and Occaſionally Religious Converſation; the viſible Order and Devotion of his Houſe, and his tender Fatherly Carriage, toward the Miniſters of Chriſt; Of the Body of Whom I have this moſt ſure and certain Knowledge, that they are greatly comforted in Him.
In the Times of the Romiſh Superſtition, I am told, it was the firſt Propoſal or Enquiry at the opening of the Parliament, What more is to be done for the Holy Mother the Church? Far be it, that in our happyer Days of Reform'd Religion, the Miniſtry and Pure Worſhip of God ſhou'd have leſs of the Legiſlators Care. Suffer me then to pray that the Comfort of theſe Churches may always lye near Your hearts, and have ſome Conſideration with You in every Seſſion.
More eſpecially, the more Honourable Support of Miniſters thro' the Land wou'd be one moſt worthy Care of the Aſſembly. I ſpeak not from Want, or for any Self-Intereſt, being by the good Providence of God, and the Care of my Beloved Church, equal in Salary with any of my Brethren: But I ſpeak from a tender feeling of the Slender Circumſtances of Many (my Betters) in other Places; and from an eaſy fore-ſight of the Detriment that muſt come unto our Churches, if there be not an Inlargement in the Maintenance of the Miniſtry in moſt Places. For as this is in the People a too palpable Evidence of a Lean Profeſſion, I mean of their not profiting by the Word; So is it the ready way to make lean and Poor Preaching, by Starving mens Parts & Oppreſſing their Graces.
The Poverty of the Land is no Objection againſt doing more than is done for the Miniſtry. People might do much more and not feel it. Nay it were the way to grow Rich, if we did our Duty in Supporting Honourably the Worſhip of God. For as it is the Bleſſing of God that maketh rich, ſo He has told his People that their defrauding Him is their own Impoveriſhment: Mal. iii. 8, 9, 10. Ye have robbed ME, — in Tithes and Offerings: Ye are curſed with a curſe. — Bring ye all the Tithes into the Store-houſe, that there may be meat in my Houſe, and prove me now here-with, ſaith the LORD of Hoſts, if I will not open you the Windows of Heaven, and pour you out a Bleſſing, that there ſhall not be room eno' to receive it.
Again, There is no fear of the Idleneſs, Pride or Luxury of the Clergy, from that decent and juſt Maintenance I am pleading for. I plead for no Sumptuouſneſs or Exceſs, but bare Convenience. And if Profeſſors of the Goſpel are againſt this, their Devotion is too much like what the Fable tells of the Illiberal Biſhops Bleſſing, not amounting in real Value unto the price of a Farthing.
We ought with Thankfulneſs to acknowledge the Piety of the Government, in the good Proviſion made to Pay out of the Publick Treaſury the Dues of Miniſters wrongfully detained from them; and to Tax the reſpective Towns or Precincts in proportion: And we may lay it down for a Rule to us, that the Miniſtry can never be Comfortable, while in the Settlement of Miniſters there continues a neceſſity of driving Sordid Bargains about a Salary, or while after ſettlement they are forc'd either abjectly to beg and entreat, or reſolutely to ſcuffle and fight for their Dues by ſolemn Engagements.
I ſhall not need to addreſs You again about the Colledge; to ſpeak comfortably always to the Sons of the Prophets at Bethel, which has indeed been to Us as the Houſe of GOD and the Gate of Heaven, for the Heavenly Iſſues thence, which have refreſhed the City of our God.
I will rather mention with great Honour the preſent Care that the Governmen is ſhewing, with reſpect unto the Miſerable Places of darkneſs and Irreligion, that have hitherto Shut out the Miniſtry and Ordinances of Chriſt from among them, counting themſelves unworthy of Eternal Life, Your Deſires and Labours after a Miſſion of ſome Worthy Perſons into ſuch periſhing Places; and for their Honourable Support in ſuch difficult Poſts, do greatly comfort us, and we Pray the Great LORD of the Harveſt to proſper You, and to ſend forth Labourers into his Harveſt.
And now, Finally, Need I again Exhort You, Much Honoured, to be Religious Your Selves, to fear the GOD by whom You rule, and to Serve Him who honours You among His People? You muſt needs think Your Selves Obliged to ſhine before Us, in all Vertue, in Devotion, in Faith, in Zeal; in a Publick reſpect to the Inſtitutions of Chriſtianity, and in an Abhorrence of all Immoral Practices; more eſpecially let me ſay, of Frauds and diſhoneſty, of nauſeous Drunkenneſs, of Sabbathbreaking, of Unnatural Strifes in Churches, and the Contemptuous Spites of many againſt their holy Paſtors.
II. My next Addreſs is unto my Reverend Fathers and Brethren in the MINISTRY. If it be our Rulers Duty and Piety to comfort Us, we muſt needs think it Our Own,
1. To endeavour in our Places to comfort our Faithful Rulers. The Obligation is certainly mutual, and 'tis but a grateful Return unto the Good and Gentle, nay a Duty even to the Froward. Therefore let us fervently Pray for our Rulers, which is Good and Acceptable in the ſight of God our Saviour. 1 Tim. ii. 1, 2, 3. Let us be Examples to our Flocks of Loyalty, Humility, Peaceableneſs, Meekneſs, Love, Honour, Obedience and Submiſſion in all juſt Caſes: that if we are at any time falſly Accuſed, we may be able with Truth & Aſſurance to make the Apoſtle's Noble Defence, Act. xxv. 8. Neither againſt the Law, nor the Temple, nor yet againſt CESAR have I offended any thing at all. Finally, let us be Juſt to do our Rulers Honour wherein they do well; owning it with Pleaſure, and bleſſing God for it; influencing our reſpective Charges to do ſo likewiſe. We have no Liberty to grieve or diſreſt them, if They are bound to ſpeak comfortable to as.
2. Let us be comforted in the Countenance of our Rulers. This is a Duty alſo which we owe unto GOD and Them. Let us take the Comfort which God gives us; This alſo is the Gift of God. We have our precious Opportunities of Service: We enjoy great Quietneſs; and may be as Good and do as much good as we will, and have Praiſe of the Powers that are: This ſhou'd make us the Eaſier under our Difficulties, and the more Chearful in our Work. So were the Levites whom Hezekiah comforted, v. 25. The Prieſts,—the Levites,—and all the Congregation—rejoyced. So there was great Joy in Jeruſalem.
3. If it is the Duty of the Civil Ruler to ſpeak comfortably to the Miniſtry of Chriſt, Then certainly it is the Duty of Miniſters to comfort one another. You muſt needs confeſs this Inference to be very Juſt and Natural, and alas! it is no leſs Neceſſary. We do not comfort and aſſiſt one another thro' this Land as we ought: Some thro' Negligence, ſome thro' Diſaffection, prejudices, and divers Intereſts. Our Independency in this ſenſe, is our Woe already, and will be our Ruine if it be not remedyed, We ſhou'd Uni… … Strength if we wou'd not be Feeble: By Separateneſs we are broken one of another. We ſhou'd Viſit one another oft'ner, and be more Open and very ſafe in Communicating our Tho'ts to one another. We ſhou'd tenderly Sympathize with one another under Difficulties, and be ready to Succour under Wrongs. We ſhou'd freely Adviſe and Hearten one another when Aggrieved, and above all men Bear with and Forgive one another, and he that is Chief ſhou'd be Servant of all. We ſhou'd rejoyce in one anothers Gifts and Graces, Credit and Eſteem, Uſe and Serviceableneſs; and whether we think the ſame thing in Smaller points of Church Order, yet ought we to appear One in Faith, in Charity, & Zeal for practical Holineſs. Finally, we ſhou'd beware of the Evil Spirit of Credulity againſt Elders, lightly taking up Accuſations againſt them; but let our Religious Zeal be under the Reſtraints of the Law of Charity.
III. I will Conclude, with a brief Exhortation to the People.
1. To Imitate their Good Rulers, wherein They are Exemplary in their Regards to the Miniſtry of Chriſt. Inferiour People muſt needs hold themſelves obliged in their Places to be Comforts to their Miniſters, ſince the Higheſt Orders of Men are bound to be ſo. Wherefore People ought conſcientiouſly to Love their Miniſters, to Pray for 'em, to aſſiſt and Support 'em. They ſhou'd be very Careful not to grieve 'em, contemn or wrong 'em, in Word or Deed.
2. Obey the juſt and wiſe Laws made for the Comfort of the Miniſtry. As for Inſtance, Do but be Juſt to your Agreements with your Miniſters. If we cou'd but obtain this in many Places of the Land, it were a Great Point. Yet ſhou'd Chriſtians bluſh to need this Exhortation. Read how the People of Judah obey'd the Command of the King in giving the Levites chearfully their Portion: xxxi. Chap. 5, 6. verſes. As ſoon as the Commandment came abroad, the Children of Iſrael bro't in Abundance the Firſt-fruits of Corn, Wine and Oyl, and Honey, and of all the Increaſe of the Field, and the Tithe of all things bro't they in Abundantly: — the Tithe of Holy things, which were Conſecrated unto the LORD their God, and laid them by heaps.
3. Let People learn from our Doctrine, to know their own Happineſs when they have Rulers that ſet Themſelves to Encourage the Miniſtry and Service of God. None but a Sanballat or Tobiah can be grieved at it, to ſee the Civil Ruler ſeeking the Welfare of Iſrael. It ſhou'd raiſe our Value, Eſteem and Love, and put us on doubling our Prayers for, and our Endeavours to comfort Such Rulers. The Good Job was ſuch a Ruler; He choſe out their Way, and ſat Chief, and dwelt as a King in the Army; as one that Comforteth the Mourners: and he tells us how it endear'd him to his People: Job xxix. 23, 24. They waited for me as for the Rain, and they op'ned their Mouth wide as for the latter Rain: If I laughed on them they believ'd it not, and the light of my Countenance they caſt not down. They were refreſh'd by ſuch a Rulers Preſence and Countenance, Wiſdom and Care, even as the Thirſty Earth is by the Showers of Rain: They priz'd his Favour, and were Solicitous not to loſe the light of his Countenance ſhining upon them: They Preſum'd not upon his Condeſcentions to diminiſh his Authority, and to blow upon the Light that cheriſh'd 'em: They were careful not to Grieve him, to make his Countenance to fall, or to make him Change his Looks and Carriage toward 'em: The Light of my Countenance they caſt not down.
Thus I have endeavour'd to go thro' our reſpective Duties from the Text, and now will diſmiſs the ASSEMPLY as the Levites did the Great Congregation of Iſrael and Judah, in the laſt Verſe of the Chapter. Then the Prieſts the Levites aroſe, and bleſſed the People: and their Voice was heard, and their Prayer came up to His Holy Dwelling-place, even unto Heaven.
Even ſo Comfort the Hearts of your faithful Paſtors, and you will inherit their louder and more fervent Bleſſing: Their Invigorated Prayers for You and your Poſterity will come up to the Holy dwelling-place of GOD, even unto Heaven, obtaining the Effuſion of every Sort, and every Meaſure, of Spiritual Bleſſing, from on High.
FINIS.
End of the text · Benjamin Colman, The Piety and Duty of Rulers to Comfort and Encourage the Ministry of Christ (1708)