One-Hundred Forty-Five Sermons Upon John 17, Sermon 97
SERMON XCVII. That the Scripture appoints a Diſtinct Office of the Ministry: Sheweth, wherein the Call to the Ministry conſiſts; And that none may enter into that Office without an Authoritative Miſſion. Alſo what the Miniſtry of Preaching is, and whether Reading be Preaching.
JOHN 17.18.
Even ſo have I ſent them into the World.
THere remain ſome further Diſtinctions to be propounded before we proceed to the proof of the Doctrine. And
Firſt, The word Preaching may be taken either largely or ſtrictly; largely, for any declaration of the truths of God, as occaſion and opportunity ſhall ſerve; or ſtrictly, for a Miniſterial Preaching, by way of Office. The Greek word foreign, though it be moſt commonly uſed of ſuch who preach by way of Office, and among the Heathens foreign is an Officer, yet in the Scripture it is ſometimes taken more largely, as Revel. 5.2. An Angel is there deſcribed foreign, crying with a great voice; but more particularly, I obſerve it once, and but once uſed of a private Chriſtian, manifeſting Chriſt and his actions, Luk. 8.39. The man out of whom Chriſt had caſt devils, is ſaid foreign to publiſh throughout the whole City,Whether reading be preaching. what Chriſt had done for him. It was a great controverſie not long ſince, Whether reading was preaching? Many to excuſe their ignorance and lazineſs did maintain reading of the Scripture was preaching. Now to this it is anſwered, That if Preaching be taken largely for any declaration, or publiſhing of the Word of God, no doubt but it is preaching, but yet it is not that miniſterial preaching which is enjoyned the Officers of the Church, To preach in ſeaſon and out of ſeaſon, to divide the word of God, and that with ſuch faithfulneſs and ability, that the Apoſtle crieth out, Who is ſufficient for theſe things? This was more then to reade the Scripture. If therefore preaching be taken largely for a publiſhing of Chriſt occaſionally to others, no doubt many ought to preach in that ſenſe. Thus the woman of Samaria, publiſhed Chriſt to her neighbours, and Andrew called his brother Philip before they were put into the Apoſtolical Office.Heinſius. Grotius. So many private men have writ learned Tractates for the defence of the Chriſtian Religion, and ſome of great learning have made Annotations upon the Scriptures, though ſome of them have delivered much corruption. Yea amongst thoſe that are private, not inveſted with the publick Office, we are to make a great diſtinction. Some are meerly private, ſome are by education and abilities in order to the publique. Now ſuch may publickly preach either by way of trial, or elſe by the approbation of thoſe that can judge and ought ſo to do, Act. 13.15. we reade there; The Rulers of the Synagogue, called unto Paul, if they had a word of Exhortation to ſpeak to them; Suppoſe they did not look upon Paul and his company as Officers, yet this proveth no more, then that private men by the approbation of thoſe that rule in the Church may occaſionally preach. And this we reade in Antiquity, That Pantenus and Origen did catechetically preach the Doctrine of our Chriſtian faith, before ordained into the Office of the Miniſtry. The Queſtion is not about ſuch, no, nor of private men, if doctrinally and practically qualified by Church Officers, would ſubmit themſelves to trial, and ſo be authorized to do what they do. That is another matter to the Queſtion in hand.
2.Vocation to the Office of the Miniſtry, conſiſts in theſe things. That which we call the Vocation or Authorizing of one to the Office of the Miniſtry, conſiſts in theſe things,
1. An inward Qualification of the perſon, with ſuch gifts as God requireth, and they are reduced by Paul to two heads, they are Doctrinal for his learning, that he be apt to teach, that he can divide the word of God aright, &c. as a workman that needeth not to be aſhamed, that he be able to convince gain-ſayers. I. Inward qualifications.Theſe gifts require Learning and Knowledge. So that a gift to pray well, or to ſpeak about plain doctrinal things in Religion, though with much affection and zeal, is not the whole Miniſterial gift; for the Apoſtle requireth more; viz. ſuch ſound knowledge in matters controverted, that he may be able to convince gain-ſayers. And
The ſecond Qualification, is for his life, that it be holy and unblameable. Therefore the ſinne of a Miniſter is greater then another mans, by reaſon of his Office. Hence the ſame Sacrifice was appointed for the Prieſts ſinne, as was for the ſinne of the whole Congregation, Levit. 4. To this qualification, ſome had an inward promptitude and readineſs of heart, with an holy zeal being moved by God to this work. Now although this may be granted in ſome, yet the Apoſtle requireth it not as a neceſſary qualification; yea it's the duty of ſome to be called to the Miniſtry, who through their modeſty or fear flie from it, as much as they can. Thus Moſes refuſed the Office he was called unto, inſomuch that the anger of God is ſaid to be kindled againſt him, Exod. 4.14. And Jeremy out of the ſenſible apprehenſion of his weakneſſe (Jer. 1.6.) did refuſe that prophetical Office, till God did encourage him; and in Antiquity, there was a Canon made againſt thoſe that ſhould any wayes mutilate themſelves by deforming their noſes or ears, that they might not be in the Miniſterial Office.
Secondly,II. Outward. Their Calling partly lieth in the electing and chooſing of ſuch a perſon; Though Chriſt immediately appoint the Office, yet the perſon muſt be deſigned by man.
Thirdly, There muſt be an Examination and Approbation of his Gifts by thoſe who are in Church office: For this end the Apoſtle doth lay down ſo many properties of thoſe who are to be made Elders, which were not to any purpoſe, if they were not to be examined; yea, it's directly ſet down in the Office of Deacons, which is an inferiour Office, 1 Tim. 3.10. Let them firſt be proved, and then let them have the Office of a Deacon, and when Timothy is enjoyned, 1 Tim. 5.22. To lay hands ſuddenly on no man, leſt he be partaker of others mens ſins. This inferreth the great examination and trial he is to take of them.
Laſtly, There is the confirming them in the Office, by laying on of hands with faſting and prayer. This is the conſtant example of all that were ſet apart to the Miniſterial Office, that we reade of in the Scripture, Act. 14.23. and therefore who may preſume to do otherwiſe, when not one inſtance can be given to the contrary? I do not here diſpute in whom this conſtituting or ordaining power is ſeated, it's enough that we ſee it alwayes done by thoſe that were Officers in the Church.
Diſtinct. ult.In the laſt place, There may be a two-fold unlawfull entring into this Call:
1. In reſpect of corrupt aims and ends, and many other defects.
2. In reſpect of the very Eſſentials: So that he is not a Miniſter, or put in office at all. Theſe two are greatly to be diſcerned. Many men may go unlawfully into the Office, fail in many particulars, yet partake of the ſubſtance of the office, but others may uſurp it ſo, that they have not the very Office it ſelf; and this is very neceſſary to obſerve, For where the Office is null, and no Miniſtry, there the adminiſtration of the Sacraments is according to the received opinion void: As the Papiſts argue, Becauſe we have no Miniſtry, we have no Church, no Sacrament. Though in theſe accuſations the Proteſtants ſufficiently defend themſelves. But certainly, it may juſtly be a great ſhaking to private perſons, that if the Miniſtry they live under be not a true Miniſtry, thus their Baptiſme is not a true Baptiſme, the Church they live in a true Church; for though a Miniſtry be not neceſſary to an Eſſential Church, as in times of perſecution, when beleevers are ſcattered up and down, yet it is to an Organical Church, according to that definition of Cyprian, Eccleſia eſſet plebs adornata clero.
That there is a diſtinct O…fice of the MiniſtryIn the ſecond place we come to ſhew, That there is a diſtinct Calling of the Ministers from the people, ſo that men may not as they pleaſe invade it, nor look upon Chriſts Miniſtry as a meer humane invention. The chiefeſt Arguments brought by the Learned to confirm this, are
Firſt, From the diſtinct and different titles, that the Scripture giveth them. They are called foreign ſcopi, Overſeers, Elders, Paſtours and Teachers: They are called lights and guides: They are ſaid to be over them in the Lord; So that it's plain, that the Scripture makes this clear diſtinction, ſome are Rulers, and Guides, and Shepherds, ſome again are to be ruled, and are under, To the Biſhops and Saints at Philippi, Phil. 1.1. Thus the whole Church is divided into it's Officers, and thoſe that are governed. It's a wonder that any can contradict theſe clear places; neither may we think that the Scripture giveth them theſe names without reality, as they did by ſcorn to Chriſt, calling him, King of the Jews. Certainly, if there were not ſuch diſtinct relations, then the Apoſtle might as well call the people Guides and Elders, and exhort ſuch who were over them to ſubmit to thoſe that were under them.
Secondly, The Scripture doth attribute hereby unto them diſtinct work and imploiment. They are to feed them, they are to preach to them, they are to watch over them, they are to admoniſh, rebuke and caſt out unruly perſons; they are to give themſelves to reading, to be in theſe things, as the Apoſtle cals it: Now if this did belong to all, every one would be bound to leave their Calling; for he that is in this Office, is commanded wholly to attend to it.
Thirdly, They are under a peculiar charge and account. Their eſtate is more dreadfull then others, if they be found negligent. Woe be unto me (ſaith Paul) if I preach not the Word: So Heb. 13. they are ſaid to give an account, and it's deſired they may do it with joy, and not with grief; If there be no Miniſterial office, then we are not reſponſible for the ſouls of men.
Fourthly, The people are required to do diſtinct duties to them, to hear them, to obey them, to ſubmit themſelves to them, to eſteem of them as the Meſſengers of God, yea, to have them in high eſtimation for their works ſake. Certainly, none can impartially reade the Epiſtles of Paul, (therefore I need not name the particular places) but he muſt be convinced of the diſtinct Office of a Miniſtry, and the peoples duty thereunto.
In the third place, we are to prove,That none may enter into this Office without an authoritative miſſion. That none may enter into this Office without an Authoritative Miſſion. And
Firſt, Here is conſtant example and patern of the Church in the Apoſtles times. We cannot reade of any that undertook this Office, but they were ſolemnly ſet apart to it, Acts 14.23. and in other places. Now if in the primitive times, when yet Chriſtians were ſo eminently gifted, there was a ſolemn ſetting of them apart, How much more in after ages? Neither can any one example be brought to the contrary, I mean of taking an Office in the Church without a Call: Now is it not farre better to follow the preſidents of Scripture, then to go after our own thoughts? eſpecially when Chriſt himſelf, though ſo admirably gifted, yet would not undertake this Office without a Call, as the Apoſtle doth diligently conſider it, Heb 5.7.
Secondly, The Apoſtle in his Epiſtles to Timothy and Titus, doth lay down ſeverall Qualifications, which ought to be in every Miniſter: Now what neceſſity is there of this, if ſo be thoſe who are to ordain them, were not to attend thereunto? The very mentioning of ſuch properties, is for this end, to ſhew, by what rule they ſhould go by in their Ordination, who would not think himſelf qualified, who would not ſay he had gifts, if they were not to be examined and judged in that matter?
Thirdly, If it were not neceſſary there ſhould be an authoritative Ordination of men to that Office, why ſhould the Apoſtle with ſuch diligence leave Titus at Crete to ordain ſuch, if ſo be their gifts and abilities had been enough? It was an abſurd thing to leave him there to appoint them for that Office, Tit. 1.5. The place is conſiderable, becauſe by that you ſee plainly, Elders were not to intrude themſelves, but were to be ſet apart by Titus.
Fourthly, Yea if there were not ſuch a duty upon Church-officers in confirming of others, why ſhould the Apostle likewiſe to Timothy uſe that ſevere and dreadfull adjuration? 1 Tim, 5.21. where Timothy is charged before God, in reference to this matter of laying on of hands, as well as other things, and Chriſt and the holy Angels, that he do nothing with partiality, nor be too haſty herein, leſt we partake of other mens ſinnes: How could this be, but that men are not of themſelves to intrude thereunto, otherwiſe their ſins would be upon their own heads, who go without a Call?
Fifthly, When the Apoſtle ſaith, Lay hands ſuddenly on no man; In that negative command is contained an affirmative, as Walleus well obſerveth, viz. with deliberation and good advice to lay hands on thoſe that are ſufficiently qualified: ſo that there is not only an example but a command, and that laying on of hands is not a meer accidental Ceremony, appeareth, in that by this action he deſcribeth the whole confirmation in that Office, which Synecdoche could not be, unleſſe it were either an eſſential part, or a proper and inſeparable adjunct. Certainly theſe Arguments may ſatisfie any that are not contentious. This hath been ever both in the Apoſtles dayes, and ſince their time, a conſtant cuſtom, judged to be grounded upon the Scripture. Neither may we look for ſuch cogent and clear demonſtrations in matter of Church order, as in Fundamentall Doctrines. If any deſire further inſight, he may peruſe thoſe ſeveral learned Tractates that have lately come out to confirme this Truth.
Object. But you will ſay, If a man have Gifts and Abilities, why is not that enough?
Anſw. I anſwer firſt, Chriſt had Gifts, and yet he would have a Calling. In the primitive times private Chriſtians did abound with Gifts, yet they were to be ſet apart for that Office.
2. Gifts in civil offices and relations, do not give Power and Authority to do a thing: A private Lawyer may have as good, or better gifts, then the Judge: Shall he therefore take upon him to condemne men? A man would not willingly have ſuch Divinity in his own Family: It may be thy ſervant hath as good or better Gifts to manage thy houſhold affairs, might be a better husband, doth not ſpend as thou wilt, Shall he take upon him to be thy Maſter? There is many a poor man hath a better gift to husband thy eſtate then thou doeſt, Shall he therefore ſeize upon thy revenues? There muſt be a Call, beſides theſe Gifts.
3. By this means every private man, yea woman and childe may adminiſter the Sacraments; Cannot a woman ſprinkle water on the childe, and baptize it? There are none ſo ſimple ſcarce, but have Gifts for this. In the Old Teſtament others could have killed a beaſt for the Sacrifice, as well as the Prieſt, Might they therefore lawfully do it? So that Gifts muſt have a Call?
Ʋſe. How bleſſed and happy a thing it is, when the publick Miniſtry, and private Chriſtians abilities, are orderly improved for the Glory of God; when one doth not contradict, or encroach upon another, but the upper orbes and lower orbes doe all turne about for the publique good, when Chriſtians edifie one another, and yet have thoſe in high eſteeme, that labour over them in the Lord. Certainly, while this Harmony and Union is kept up, the Devil cannot diſturb the Church. We have a notable Prophecy by Zechary, what ſhall be done in the times of the Goſpel, Zech. 13.5. where men that had no call to preach, being convinced of their errour, and that by their deareſt friends, he ſhall diſclaime that way, ſaying, I am no Prophet, I am an Huſbandman, for man taught me to keep cattel from my youth.