The Preacher Sent, Chapter 5
CHAP. V.
Wherein two Arguments are urged, proving the lawfulneſs of the Preaching of Gifted Brethren, though not ordained.
Our aſſertion is,
THat ſome men, who are not Ordained Officers, may preach: Or,
That perſons who have Preaching gifts and Graces, or are apt to teach, may ordinarily exerciſe thoſe gifts in publick Aſſemblies, though they be not ordained Officers.
This appears by theſe Arguments.
Argum. 1. From the Antecedaneouſneſs of Election to Ordination.
If Election from a Church ought by Goſpel-order to precede, or go before Ordination of Officers; then perſons not ordained may ordinarily preach.
But Election ought by Goſpel-order to precede, or go before Ordination of Officers:
Ergo, Perſons not ordained may ordinarily preach.
The conſequence of the Major is cleared thus: Becauſe good experience that a man is gifted for Office, and that his gifts are ſutable to that Church, is ſo neceſſary as antecedent to Election, that it cannot be grounded or regular without it. A Church cannot in faith, elect or chuſe a man, and commit their ſouls to his charge for teaching and overſight, if they have not grounds to perſwade them that he is gifted, and qualified as Chriſt requireth Officers ſhould be. 1 Tim. 3. 1, 2, &c. and that his gifts are ſutable, and ſo like to be very profitable and advantageous to their ſouls which choſe him. A knowledge of their having ſutable qualifications, is prerequired unto a Churches chuſing of Deacons, Act. 6. v. 3. much more is it neceſſary unto a Churches chuſing one unto a higher Office, to take care of, and feed their ſouls. And becauſe many that are otherwiſe eminently gifted, yet are not found able to ſpeak publickly unto edification; hence it is impoſſible to gain a knowledge of a mans being endued with ſutable qualifications, without a frequent and ordinary exerciſe of gifts in a way of preaching: a little time will not diſcover it. Therefore an ordinary preaching is pre-requiſite unto Election; and ſo if Election muſt go before Ordination, then it neceſſarily followeth, that ſome men not ordained may preach.
The Minor is proved, Act. 6. ver. 5, 6. They choſe Stephen,—ver. 6. Whom they ſet before the Apostles; and when they had prayed, they layd their hands on them. The Church firſt chuſeth, before they are ordained. Now it is Mr. Collings Argument, (Vind. pag. 77.) As the Apoſtles ordained Goſpel-preachers, ſo they ought to be ordained. But they uſed ordination after Election; and therefore ſo it muſt be uſed. And it's granted by Mr. Collings and others (Vind. pag. 18) that Ordination is, but Actus ultimus, the laſt and perfective Act. And we deſire one Scripture to prove Ordination to Office, as antecedent to Election, or without it. If in any caſe Ordination might go before Election, then either a man might be an Officer to ſome particular Church without their chuſing him; whereas themſelves grant, (pag. 155.) that it is their choice, that maketh one their Miniſter, their Paſtor, their Shepherd: Or elſe he might be an Officer, and yet have no particular Church that he beareth Office to; and how abſurd is it to ſay, that a man is a Church-Officer to no Church: Or that a man is an Officer to an Univerſal Church, when yet he is no Officer to any particular Church!
Neither will their diſtinction of habitual and actual Officers, ſalve this ſore; for if a man preacheth to the Heathen people, as now in New-England (which caſe themſelves put, Jus Divin. pag. 149.) either he preacheth not as an Officer, but as a gifted Brother, impowred by Chriſt to doe ſuch a work; or elſe he muſt be an actual Officer to no Church; for he actually preacheth to them, though they remain all of them unconverted and no Church.
Argum. 2. From Goſpel-Commands.
All that are required by Goſpel-commands to Preach, they may and ought to preach; becauſe elſe they ſin in breaking thoſe Goſpel-Commands that require it of them. But ſome men who are not ordained Officers, are required by Goſpel-Commands to preach.
Ergo, Some men who are not ordained Officers, may and ought to preach.
The Major is undenyable; for no man may ſin, or diſobey any Goſpel-Commands.
The Minor we prove thus.
All that have preaching gifts and Graces, or are apt to teach, are required by Goſpel-commands to preach. But ſome men who are not ordained Officers, have preaching gifts and graces, or are apt to Teach. Ergo, Some men who are not ordained Officers, are required by Goſpel-Commands to preach. The Minor is undenyable, viz. That ſome men who are not ordained Officers, have preaching gifts, or are apt to Teach. For it is a qualification pre-required to a mans being an Officer, that he be apt to Teach. 1 Tim. 3. ver. 2. A Biſhop then muſt be blameleſs, the husband of one wife, vigilant, ſober, of good behavior, given to hoſpitality [apt to Teach.] Tit. 1. ver. 9. None have a ground to Elect and Ordain any, unleſs they be apt to Teach, before they chuſe or ordain them; and therefore many not ordained have preaching gifts. And for Grace, it's as unqueſtionable.
The Major, viz. That all who have preaching gifts and Graces, or are apt to teach, are required by Goſpel-Commands to preach, we ſhall prove from 1 Pet. 4. 10, 11. Heb. 10. ver. 25. The former we ſhall inſiſt upon moſt, viz. 1 Pet. 4. ver. 10, 11. As every man hath received a gift, even ſo Miniſter the ſame one to another, as good Stewards of the manifold Grace of God. If any man ſpeak, let him ſpeak as the Oracles of God. If any man Miniſter, let him do it as of the ability which God giveth, &c. Where obſerve,
1. Gods communication of gifts to the Saints. As every man hath received a [gift] i. e. any ſpiritual gift; he ſpeaketh indefinitely, and ſo it may include every gift, whether publick or private. It is not limited to one gift, though it be expreſſed in the ſingular number, but may extend to all thoſe gifts which the Lord conferreth on his people; as 1 Corin. 11. ver. 28. it's ſpoken in the ſingular number, Let [a man] examine himſelf, and ſo let him eat of that Bread.—[A man] i. e. every man who approacheth to God in that Ordinance, let him examine himſelf: So [a gift] i. e. any ſpiritual gift, which he hath received from above, let him uſe it.
2. There is particularizing of that ſpecial gift of ſpeaking to others edification, in the things of Chriſt. 1 Pet. 4. ver. 11. If any man [ſpeaketh] i. e. hath a gift to ſpeak a word of exhortation unto others to edification, [Let him ſpeak, as the Oracles of God] i. e. with reverence, zeal, faithfulneſs, humility, as it becometh the word of the Lord to be ſpoken. The nature of this direction how to ſpeak, viz. as the Oracles of God, and the reference this hath to the foregoing verſe, doe argue, that it is not common ſpeaking, but ſome ſpecial gift of Scripture-interpretation that is intended; and ſo it is uſually carryed by Interpreters. And this aptneſs to teach, being ſo ſuddenly mentioned, or following immediately after, and agreeing ſo ſutably to what is expreſſed ver. 10. hence this 11. verſe cannot rationally be denyed to have a ſpecial relation to, and dependance upon verſe 10. but muſt be concluded to be an explication, how one particular gift is to be layd out, which is included in that general, viz. how thoſe that have a preaching gift ought to uſe it.
3. There is a Divine Command to exerciſe ſuch gifts as are received: [As] every man hath received a gift, ſo Miniſter the ſame one to another.—Every beleever hath ſome gift or other, and that gift which the Lord hath beſtowed in an eminent way, that is he under a ſpecial obligation, to lay out for the Lord. Rom. 12. 6, 7. There are different Gifts: one man excelleth in one gift, another excelleth in another gift; and that way which a mans gifts eſpecially lyeth, he is eſpecially to endeavor the promoting of the intereſt of Chriſt, in the good of others; in that degree that any gift is afforded, in that meaſure is he to lay it out, [As] he hath received, ſo he is to Miniſter; he that hath received much, of him will much be required. Such as a mans gift is, ſuch his Miniſtration ought to be. Of what nature ſoever the gifts be, ſuch the uſe of them muſt be; private gifts are to be uſed privately, and publick gifts (i. e. ſuch as are fit for publick uſe) publickly; elſe a man doth not Miniſter a gift, as he hath received it; which this Text commandeth. If publick gifts be exerciſed only in a private way, that man doth not give as he hath received: others are without that benefit which they might have by them.
4. This command is Univerſal, i. e. to all that have ſuch gifts. 1 Pet. 4. 10. As [every man] hath received a gift.—and the gift of preaching is inſtanced in ver. 11. and therefore every man that hath that gift of Scripture-interpretation, is required to Miniſter unto others. We do not ſay, that every Chriſtian is to preach; this Text limiteth the note of Univerſality unto ſuch as have a gift that way: many Chriſtians have not a gift to ſpeak publickly unto edification; but we ſay it holdeth out thus much, that every man who hath that gift, is to Miniſter with it. If a Father commandeth every childe who hath ability to work, and then directeth how to doe ſome particular work; it is undoubted he intendeth that every childe who hath ability to doe that work, ſhould act in it; and that childe which is able, and doth not ſet about that work, diſobeyeth his father, unleſs his father giveth him a particular diſpenſation or prohibition, which the other have not. Now the Lord commandeth that [every Saint] or Steward of his manifold grace, who hath received a gift, ſhould Miniſter with it unto others, ver. 10. and particularly directeth, how they which have a gift to ſpeak profitably unto others, ſhould uſe that gift: ver. 11. He that ſpeaketh, as the Oracles of God.—and therefore it is to be concluded, he intendeth that every one who is a Steward of his manifold Grace, and hath received ſuch a gift, ſhould Miniſter with it unto others; and he ſinneth if he doth not, unleſs a particular prohibition or diſpenſation be given him, which others have not.
Here is a general rule requiring every gifted man to preach, and therefore unleſs ſome particular Scriptures can be ſhewn which give a prohibition, or doe forbid all un-ordained mens preaching, every gifted man ought to preach. We doe not ſay barely thus: The preaching of gifted men is nowhere forbidden in the word of God: Ergo, It is lawful. But we ſay, By a general command of God, every gifted man is required to preach: Ergo, Every gifted man who is not forbidden preaching by ſome particular word of God, ought to preach; becauſe elſe he ſinneth in breaking that general command. And in regard the command is not here annexed to Office, but to gifts; it is not ſaid, every man that hath received an Office; but, every man that hath received a gift, let him Miniſter; and this preaching gift is particularized, ver, 11. and ſeeing there are many men who are no Officers, nor in an immediate capacity to be ordained unto Office-work (becauſe they are not choſen to it by any Church) who yet are eminently gifted, and apt to teach; hence many not ordained to Office, may and ought to Preach.
Object. 1. Is not this Text chiefly to be underſtood of giving of Almes? and is not the Mr. Collings, p. 57.gift ſpoken of this worlds goods?
Anſw. 1. If it be meant chiefly of Almes, then not chiefly of Office: if this worlds goods be the gift, then Office is not the gift; and then it is the calling of any Chriſtian, who hath the gift, to Miniſter with it; and ſo the objector fighteth with himſelf.
2. Then any Chriſtian who hath this worlds goods may properly be called a Steward; and ſo, that it muſt be adminiſtred as Stewards, is no Argument that Office is intended, as he would make it.
3. The Miniſtring of that gift, is to be as Stewards, not of this worlds goods, but of the Grace of God; yea, as Stewards, not of one Grace only, viz. Charity; but of the manifold Grace of God. 1 Pet. 4. 10. The Miniſtration is to be of the gift which they are Stewards of, and that is ſaid to be manifold. In giving of Almes they may ſhew themſelves to be good Stewards of this worlds goods; but not of the manifold grace of God: and therefore giving of Almes cannot be chiefly intended.
4. It is added, ver. 11. If any man ſpeak, let him ſpeak as the Oracles of God. And therefore it cannot be meant chiefly of Almes; but the gift of preaching is declared to be one of thoſe manifold gifts, which every man that hath, is to Miniſter unto others.
Object. 2. But here is not only a liberty granted, but a duty enjoyned, ſo that by this Text (if it were to the purpoſe) gifted perſons were Mr. Collings. pa. 57.bound to preach, and that without Election and calling; for the Churches neglect of their duty, muſt not make him neglect his.
Anſw. 1. We grant it is the duty of gifted perſons to preach, and that this Text holdeth out ſo much. Yet,
2. It is not here determined either when or where gifted perſons ought to preach. Here is power given to gifted perſons to Preach; and therefore it is lawful for them to doe it: yea, it is commanded, and ſo they ſin if they will not doe it. But other things muſt concur before the exerciſe of this power at this time or in that place. This diſtinction our Brethren (Jus Divin. Miniſt. pag. 144.) give us, and ſo we ſhall pay them with ſuch coyn, as they would have us take. We diſtinguiſh (ſay they) between a Miniſter of Chriſt, and a Miniſter of Chriſt in ſuch a place; between the Office it ſelf, and the ordinary exerciſe of it, to ſuch or ſuch a people: ſo we diſtinguiſh betwixt the preaching of a gifted perſon in ſuch a place; between his power to exrciſe his gifts, and his power to exerciſe his gifts to ſuch or ſuch a people, or at ſuch a time. Suppoſe ordination did make an Officer, or a Miniſter, then all thoſe Goſpel-Commands that require it of Officers, that they diligently and conſtantly preach, they not onelyonly give a man, who is ordained, liberty; but injoyn it as a duty, that, he preacheth in this manner. But if this man either by baniſhment, or the unjuſt rejection of a people, be put out of imployment, and be caſt into ſome place, where his gifts are not deſired; none giveth him a ſpecial call to exerciſe his gifts for a great while together: in ſuch caſes, our Brethren will not ſay, that he hath ſinned or broken thoſe Commands when he would have preached, if others would have heard. So gifted perſons are enjoyned to preach, yet if they be not called out, or deſired to exerciſe their gifts a great while together, they may not ſin; and if other things do not concur to open a door, or give an opportun y to preach at this time, or in this or that place; their duty may not be neglected, or that command broken. Our Brethren grant, that men ordained have not power to adminiſter the Ordinances of Chriſt, without a ſpecial call. Jus Divin. pag. 144.
Gifted perſons have power to preach; and the Churches calling, or deſiring them to exerciſe their gifts, may be ſufficient to give an opportunity to preach; yea, the deſire of a particular perſon ſometimes may be enough, Act. 8. 34, 35. And the Eunuch anſwered Philip, and ſaid, [I pray thee] of whom ſpeaketh the Prophet this? of himſelf, or of ſome other man. Then Philip opened his mouth, and began at the ſame Scripture, and [preached] unto him, Jeſus. The Eunuchs requeſt [I pray thee—] was ſufficient to give Philip an opportunity to preach.
Yea, the deſire even of an unbeleeving Magiſtrate in ſome caſes may give opportunity to exerciſe ones gifts in a way of preaching. Act. 13. ver. 7. The Deputy of the Country Sergius Paulus a prudent man called for Barnabas and Saul, and [deſired] to hear the word of God.—and ver. 12. Then the Deputy—beleeved, being astoniſhed at the doctrine of the Lord. So Act. 13. ver. 15, 16. The rulers of the Synagogue ſent unto them, ſaying, Ye men and Brethren, if ye have any word of exhortation for the people, ſay on. Then Paul stood up, &c. The deſire or call of a Magiſtrate or Miniſter; yea, the deſire of the people, as Act. 13. ver. 42, 44. may be call ſufficient in ſome caſes to exerciſe a mans gifts in a way of preaching. But when a gifted perſon hath no ſuch call to exerciſe his gifts, he doth not ſin in not preaching, though poſſibly others may ſin in not deſiring him to preach.
3. In ſuch caſes there ought to be a waiting in the uſe of means to ſatisfie the Church, before the exerciſe of gifts; though it be a duty in it ſelf, and a Church may ſin in hindring a man from preaching, either in the Church or elſewhere; yet at this or that time it may not be his duty to doe it, until other duties be done. It is his duty to uſe means to ſatisfie the Church, that he may act in it without offence to that; and until this be done, we conceive it is not immediately his duty, in caſe of a Churches diſſatisfaction, about his ability to preach.
Obj. 3. This will prove that women may preach; if every one that hath gifts may.Mr. Collings.
Anſ. A particular exception is enough to reſtrain any general rule. Women are expreſly forbidden, and that is one limitation of this general rule. 1 Pet. 4. 10, 11. But let it be ſhewn, where all men, not ordained, are forbidden preaching: without ſuch a particular exception, every gifted man may preach, and find a warrant for it from that general rule. It's ſaid, Gen. 2. 16. The Lord God commanded the man, ſaying, Of [every tree] of the garden thou mayſt freely eat. But will Mr. Collings ſay, That this will prove that Adam might (i. e. lawfully) eat of the tree of the knowledge of good and evil; becauſe it is ſaid, [Of every tree?]—doth not the particular exception, v. 17. limit that general rule, v. 16? It's ſaid, 1 Cor. 14. v. 31. Ye may [all] propheſie,—will he therefore ſay, Women may propheſie in the Churches? and doth not [all] bring them in here, as much as it doth, 1 Pet. 4. 10.? Every gifted man not excepted by ſome particular rule, may preach.
Obj. 4. If all that have gifts and abilities to preach, may do it, then thoſe who are fitted with abilities to be Generals of an Army, or Captains, or Parliamentmen, or Pleaders at the Bar, may do the work of Generals, Captains, and Parliament-men, and plead at the Bar.
Anſw. 1. Thoſe that have abilities for civil or military imployments, may exerciſe thoſe abilities, if a King or Supream Governour doth command them to do it: He that hath abilities to be a Captain, may do the work of a Captain, if the General biddeth him. He may do the work of a General of an Army, or a Parliament-man, or a Pleader at the Bar, (being fitted with abilities) if the King, or thoſe who are to appoint unto ſuch works, do impower him thereunto. Now, Chriſt the King of Saints, and the great Captain-General of our Salvation, who had all power in Heaven and Earth given unto him, he hath commanded every man that hath grace, and is gifted, to preach; and therefore, every man who hath Grace, and is gifted, may Preach.
2. He that doth the work of a General of an Army, aſſumeth an office in the Army; the General is the chief Officer there. And he that doth the work of a Parliament-man, aſſumeth the office of a Magiſtrate: and ſo the Argument is impertinent. We grant that Election and Ordination both, are neceſſary in Order before the exerciſe of gifts Office-wiſe.
3. Our Argument is not taken from a general Rule onelyonly, but from a particularizing of Preaching gifts therewith, when a general Command is given to every man who hath a gift, to miniſter with it unto others; and one gift is particularly mentioned, then it is undouted, that every man who hath that particular gift ought to miniſter with it, unleſs he falleth under ſome ſpecial prohibition: and let our Brethren ſhew any ſuch prohibition, elſe their conſequence is not good. And let this alwayes be obſerved; it is not Gifts, but Chriſt (by Goſpel-Rules) that warranteth and giveth the Authority or power to gifted perſons to preach. Gifts do qualifie and enable a perſon to the Act. Chriſt by Goſpel Rules warranteth the acting in that way. Gifts (with graces) are declarative, that the perſon is warranted or authorized to Preach: Charity bindeth to follow Goſpel-Rules in the exerciſe of gifts for the good of others.
Obj. 5. Every one is to uſe his gift with reſpect to the gift it ſelf, and to his place and calling, and no otherwiſe.
Theſe ſpiritual gifts are to be exerciſed by every one in his own Sphere, (Jus Divinum, pag. 102.) by private perſons, privately; by thoſe that are in Office, publickly, and in the Congregation.
Aquila and Priſcilla, private perſons, yet of eminent gifts (inſomuch as they knew the way of Chriſt more perfectly then Apollos himſelf—) kept their own place; they as gifted Chriſtians did not undertake to preach publickly, but took him to them, and privately expounded to him the way of God more perfectly, Act. 18. This is a notable pattern for private Chriſtians, even of the higheſt form to walk by; in this way, that they may find imployment for all their gifts. Thoſe women whom the Apoſtle honours with the Title of Labourers with him in the Goſpel, Phil. 4. 3. they laboured not by publick preaching, for this the Apoſtle permits not to women, 1 Tim. 2. but by private Advertiſements and Admonitions as opportunities were adminiſtrd.
Therefore it follows not, that becauſe all gifts are to be improved, therefore a gifted Brother may preach: for, firſt, there are other ways of making uſe of our moſt excellent gifts, then by preaching onelyonly; and ſecondly, it is required in him that will preach warrantably; not onelyonly that he be fitted for the work; but that he be appointed to the Office of the miniſtry, &c.
Anſw. 1. The third Anſwer to the foregoing Objection may ſerve here alſo; if it will not follow, that becauſe all gifts are to be improved, therefore a gifted Brother may preach; yet it will follow, that becauſe every man is to miniſter unto others, that gift he hath received, and the gift of preaching is particularized: therefore every man who hath that gift, is to miniſter with it, i. e. is to preach; and that is our Argument, from 1 Pet. 4. v. 10, 11.
2. The Examples of Aquila and Priſcilla do not at all deny the lawfulneſs of any gifted mans preaching publickly. Becauſe they did this privately; therefore they might not preach publickly: it doth not follow. The Apoſtles preached privated, in every houſe, Act. 5. v. 42. but it did not follow, that therefore they might not preach publickly: for, in the ſame verſe they are ſaid to teach in the Temple alſo. And as to the caſe alledged:
1. It is not determined whether Aquila had preaching gifts, or were apt to teach publickly or not: it is frequently found in our experience, that perſons eminently qualified for the giving private Advertiſements and Admonitions, yet are not gifted to ſpeak publickly unto Edification. Our queſtion is, Whether ſuch as have publick gifts, may not uſe them in a publick way of preaching? It is not proved that Aquila had ſuch gifts.
2. It was a particular perſon, Apollo, that was by Aquila and Priſcilla at this time to be inſtructed; and therefore rules of expediency require that it ſhould be in a private way. If Aquila and Priſcilla had been Eccleſiaſtical Officers, it had been expedient to inſtruct Apollo privately. If an Officer heareth another preach, and perceiveth by his ſpeaking, that he is much unacquainted with ſome way of Chriſt; were it according to Goſpel-order for that Officer to tell him publickly, and before all the Congregation, that he doth not underſtand the way of the Lord, and to direct him into it? Becauſe one man, viz. Apollo, was inſtructed more perfectly in the way of the Lord, by Aquila and Priſcilla in a private way: for any to ſay, Therefore Chriſtians who have publick gifts, may not preach in a publick way, when many deſire inſtruction from them; how feeble is this Conſequence?
3. Though private inſtruction be one way of improving eminent gifts, yet it doth not follow, that this is the chief, much leſs the onelyonly way, wherein the Lord would have any man be always improving publick gifts, i. e. gifts fit for publick uſe. If Aquila had publick gifts, becauſe at this time he uſed them in a private way, it doth not follow, that he always did ſo; and therefore this ſingle act can be no warrant to any that have publick gifts to find imployment for all their gifts, alwayes, privately. Thoſe women, Phil. 4. 3. if they laboured in the Goſpel, by private Advertiſements and Admonitions, ſeeing ſuch a particular exception, as 1 Cor. 14. 34. cannot be found forbidding gifted mens preaching: and ſeeing it is not expreſſed what gifts thoſe women had; hence its far ſhort of proving, that publick or preaching gifts, may always be made uſe of, in a private way.
3. We apprehend that it will neceſſarily follow, that becauſe all gifts (i. e. ſpiritual gifts) are to be improved, therefore a gifted Brother may preach. Or rather, in the words of that text, Becauſe every man that hath received a gift, is to miniſter with it; therefore every gifted Brother may preach.
Abilities to preach are called gifts, Rom. 12. v. 6. Having then [gifts] differing—and v. 7, 8. Teaching and Exhorting are put amongſt thoſe gifts. So 1 Cor. 12. v. 4, 8. And our Brethren (Jus Divinum, p. 102.) grant, that 1 Pet. 4. 10. extendeth to all ſpiritual gifts. Now [all gifts] include theſe preaching gifts; and how will the Conſequence be avoided? Every man that hath preaching gifts is to improve them: Ergo, every gifted Brother (i. e. with thoſe preaching gifts) is to preach. For preaching gifts are not to be improved, unleſs there be preaching.
Neither the examples of Aquila and Priſcilla, Act. 18. nor of thoſe women, Phil. 4. do intimate that there are ways of making uſe of preaching gifts, which will excuſe from ſin, if they preach not. There cannot be an improvement of any gifts without an uſe of them. Mat. 25. 25, 27. There is not an uſing of preaching gifts, or not for their proper end, if there be no preaching; and therefore, if all that have preaching gifts do not preach, then all gifts are not improved, or every man doth not miniſter that gift which he hath received.
4. It belongeth to his place and calling who hath preaching gifts, to exerciſe thoſe gifts in a way of Preaching, and that publickly, as opportunity is offered: The chief weight of the Objection lieth here: Our Brethren ſuppoſe that it is a going out of their Sphere, out of their place and calling, for any that are not in Office, to exerciſe their gifts in a way of preaching; eſpecially if it be publickly. Whereas that place, 1 Pet. 4. 10, 11. determineth it to belong unto his place and calling who hath received ſuch a gift, to miniſter with it. The commanding every man to uſe that gift he hath, is a determining it to be every mans place and calling to preach who hath that gift. Thoſe men which do not uſe their gifts, do diſobey this Command which extendeth to every man. But we ſhall adde ſeveral other Conſiderations, which (taken together) may ſerve for the evincing this; that it appertaineth to their Sphere, place and calling, who have ſuch gifts to preach, and that publickly.
1. It belongeth to the place and calling of perſons gifted (though not in Office, to do the ſame work for ſubſtance, that Officers do in their preaching. Our Brethren in their Diſcription of preaching, ſay, (Ius Divinum, p. 72.) The Subject of preaching is, the Word of God: and the work of preaching is, the Explication and Application of this Word: And perſons gifted, who are not in Office, may lawfully do all this; and for the proper end of it, viz. the Edification and comfort of thoſe they ſpeak to, a privite Brotherly teaching. Admoniſhing and Exhorting, they grant (pag. 78.) to be duty, and they exhort and charge their people not to neglect it. Perſons gifted, though not in Office, may exhort others, Hebr. 3. v. 13. But [exhort] one another dayly,—They may rebuke others, Lev. 19. v. 17. Thou ſhalt in any wiſe [rebuke] thy neighbour, and not ſuffer ſin upon him. They may teach and admoniſh others, Colloſ. 3. v. 16. Let the word of Chriſt dwell in you richly, in all wiſdom, [teaching and admoniſhing one another.]—Theſe laſt recited words, may be referred to the foregoing, as well as the following words. The Apoſtle would have the Word of Chriſt ſo dwell in Chriſtians, as they may teach and admoniſh one another; and the following words may properly be read thus [Singing in pſalmes, and hymns, and ſpiritual ſongs, with grace in your hearts to the Lord:] The Grammatical conſtruction of the words doth not at all enforce it, that the teaching Zanch. Coloſ. 3.and admoniſhing ſhould be in or by ſinging of Pſalmes. From this place Zanchy obſerveth that Chriſtians are bound to reach and exhort one another privately: yea, perſons gifted, though not in Office, may expound the way of God to others. Aquila and Priſcilla took Apollo unto them, and Acts 18. v. 26. [expounded] unto him the way of God more perfectly.
That all the forementioned places hold out the duties of porſons out of Office, may eaſily be perceived by any judicious Reader: for the exhortations are directed generally to believers, and even thoſe that moſt ſtiffly oppoſe the preaching of men out of Office, acknowledge ſo much, and therefore we ſhall not inſiſt on the proof of that: the very Objection we are anſwering, aſſerteth Aquila and Priſcilla to be private perſons.
That thoſe acts of Exhorting, Rebuking, Teaching, Admoniſhing, Expounding,—are the ſame, for ſubſtance with Preaching, is alſo clear; for, theſe acts cannot be performed without an Explication and Application of the Word of God; Aquila could not expound the way of God to Apollo, without an opening and applying of the Word to him, and Coloſ. 3. 16. It is in and by the opening and applying that Word of Chriſt unto others, which is within them, that they are t teach and admoniſh one another. And the work of Officers when they preach, is expreſſed by the ſame words that are uſed in theſe places to expreſs the acts of men not in Office; and therefore the works are the ſame; though we do not ſay, That the way and manner of acting is the ſame in all reſpects. Officers preaching is exhorting, Tit. 2. 15. Theſe things ſpeak and [exhort.] It is admoniſhing, 1 Theſ. 5. 12. are over you in the Lord, and [admoniſh] you.
And thus it appeareth, that perſons gifted, not in Office, may do the ſame work, that is called preaching; and yet in this they do not act out of their Sphere, place or calling. And we cannot ſee how it can be denyed, the name or title of preaching, when the ſubject is the Word of God; the Work, the Explication, and Application of the Word: the End, the Edification and Comfort of others, as it is in the preaching of Officers.
Our Brethren do grant that all this may be done by men not in Office, but they deny, That they may do it Authoritatively: and this we may grant them alſo, if by Authoritative, they mean Office-wiſe. It is enough to our purpoſe if they may do it charitatively.
2. They deny that it is the place and calling of gifted men not in Office, to perform theſe acts [publickly;] they grant they may in private: we have proved, that they may do the work of preaching; and if we can prove that it belongeth to their place and calling to do this work publickly, it is as much as we contend for; and divers of the enſuing Conſiderations ſhall be chiefly to evince that.
1. Every Church-member ſuſtaineth a relation to the whole Church he is fixed in; and it belongeth to the place and calling of every gifted brother to teach, exhort, admoniſh every member thereof, as occaſion is offered: there is ſome duty that every member oweth to the whole Church; thoſe that are moſt eminently gifted, yet have need of the helps, aſſiſtances, experiences, & prayers, of the weakeſt and meaneſt Members in gifts and abilities. 1 Cor. 12. ver. 21, 22. The head cannot ſay to the feet, I have no need of you.—thoſe members of the body which ſeem to be more feeble, are neceſſary: and that thoſe duties of teaching and exhorting (which are the ſame for ſubſtance with preaching Office-wiſe) are required from every gifted perſon towards all fellow members, the aforementioned Scriptures will evidence. Hebr. 3. ver. 13. Coloſſ. 3. 16. They are urged amongſt the general directions which were given to thoſe Churches, not amongſt domeſtical or family-duties. And Levit. 19. ver. 17. Rebuke [thy Neighbor.] Not only thoſe in a mans own houſe; but neighbors. And ſeeing a gifted Brother may exhort and admoniſh all the Members of the Church ſeverally, why may he not doe it when they are together?
3. A publick gift cannot be fully improved, nor Gods end in giving it be fully anſwered, if it be uſed only in a private way: the nature of the gift ſheweth that the chief uſe of it ſhould be in a publick way. A talent [is hidden] when it is not uſed in ſome way of proportion to the talent it ſelf, as well as when it is not uſed at all; and they are unfaithful ſervants that hide their Talents. Matth. 25. ver. 18, 25, 26. Unto whomſoever much is given, of him ſhall be much required. Luk. 12. ver. 48. And if the Lord hath beſtowed a gift fit for publick uſe, and it hath been cooped up, and uſed onelyonly privately; there much is given, and little (in compariſon of what might be, if it were uſed in a publick way) is returned. A gift might in a publick uſe of it, reach many, that in a private uſe of it, can reap no advantage by it; and ſo there is a hiding a Talent. A man doth not Miniſter his gift, or not as he hath received, if he uſeth a publick gift, onelyonly in a private way.
And Gods end in affording a publick gift is not onelyonly a mans own private advantage, or the benefit of his family, but the publick advantage of the whole Church. 1 Cor. 12. ver. 7. The manifeſtation of the Spirit is given to every man to profit withal. He ſpeaketh of profiting the Church, and not a mans family onelyonly; for all the gifts particularized, ver. 8, 9, 10. were to be layd out for the profit of the Church; and the ſcope of the Chapter ſheweth, that a publick profiting with gifts is intended. And the manifeſtation of the Spirit is given, not to Officers only, but to every man, for this end, that he may profit withal. Every man that enjoyeth thoſe eminent manifeſtations of the Spirit, thoſe eminent gifts of the Spirit; to whom is given by the Spirit, the word of wiſdom, or the word of knowledge, as ver. 3. i. e. to whomſoever the Spirit hath afforded a gift, either wiſely to ſpeak, and apply Goſpel-truths to the ſouls of others, for the uſes and ends they ſerve to; according to the various conditions, ſtreights, exigencies, neceſſities, temptations, which they are in, that are ſpoken to; or underſtandingly to give an expoſition of the Scriptures, every man that hath ſuch gifts, it belongeth to his place and calling, to uſe thoſe gifts for the common good of the Church, or for the beſt advantage and profit thereof, elſe he croſſeth the end of the Spirit, in beſtowing thoſe gifts, which is, that he might profit with them.
4. Publick actings are not peculiar to Office, and therefore it cannot argue, that a man not in Office, goeth out of his place and calling, becauſe he acteth publickly: one great ground of their miſtake ſeemeth to lie here, they ſuppoſe (but they have not proved it from any Scripture) that publickneſs in acting, or in preaching, is limitted and reſtrained to Officers onelyonly; Spiritual gifts are to be exerciſed (ſay they, Jus Div. p. 102.) by every one in his own Sphere, by private perſons privately, by thoſe that are in Office publickly, and in the Congregation. Whereas publickneſs doth not make an Act to be an Act of Office, nor privateneſs hinder it from being ſo. An Officer may put forth Acts of Office privately; as, when he rebuketh or admoniſheth a Brother as one ſet over him in the Lord, though it be not before the Congregation, yet ſurely it is an Act of Office. The Act may be preaching Office-wiſe in a private houſe, as we proved before.
The publickneſs of the Act doth neither make it preaching, nor (as they call it) Authoritative preaching. And therefore gifted Brethren cannot be ſaid to aſſume the Office of a Paſtor or Teacher, becauſe they exhort and admoniſh publickly. Alſo in many caſes a man not in Office may act either in civil or religious matters publickly, and ſo may exerciſe both natural and ſpiritual gifts, when yet he taketh no Office upon him, nor goeth out of his Sphere. As, in any buſineſs of publick concernment to a Town, the management whereof is committed chiefly to the Officers of the Town or place; yet another man of eminent natural abilities, and fit for the management of ſuch a work, (though he be no Officer) may be called in for aſſiſtance, or may act publickly in the caſe. Conſtables may ordinarily call in others, for their aſſiſtance in publick works; and ſo, in many other caſes, men that are no Officers, may do the ſame works that Officers do, either alone, or as Aſſiſtants, and that publickly.
It is an ordinary thing for men to diſtribute worldly goods openly in publick Aſſemblies, to the uſe of poor Neighbours, or of ſuch as live at a diſtance, who have ſuſtained loſſes by fire; and it is not unlike that they did it publickly, Act. 11. v. 29, 30. Now it is the work of a Deacon (who is a Church-Officer) to diſtribute: our Brethren interpret that ſo, Rom. 12 v. 8. [He that giveth] i. e. the Deacon; and if Jus Divin. Regim. pag. 125.any man may do the ſame work publickly which a Deacon by his Office doth, without going out of his place and calling; why may not a gifted Brother do part of the ſame work, which another Officer doth? why may he not teach and exhort, and that publickly, without going out of his place and calling alſo? Nay, Church-Members that were not in Office, did publickly act in that Aſſembly. Act. 15. v. 12. Then all the multitude kept ſilence—This neceſſarily implieth that the multitude did ſpeak before in the Aſſembly; and it cannot be reſtrained unto Officers onelyonly, for the whole Church did help to make up the multitude in that Aſſembly, v. 22. Then pleaſed it the Apoſtles and Elders, with [the whole Church] to ſend choſen men of their own Company, &c. There [Church] is diſtinguiſhed from Apoſtles and Elders, which were the Officers; and the Church is ſaid to Co-operate with the Apoſtles and Elders in thoſe publick acts of chooſing and ſending Meſſengers. So verſe 23. All which doth fully prove, that it belongeth to the Sphere, Place, and Calling of men not in Office, to act in religious matters [publickly:] and therefore unleſs ſome ſpecial Goſpel-Rule can be found, forbidding gifted men to teach or exhort publickly, it will not appear that they go out of their Sphere therein.
5. Charity bindeth ſometimes, to an acting occaſionally in ſome works that belong not to a mans own, but anothers Calling; and then it cannot be a going out of his Sphere to act therein: in civil employments, what is more ordinary, then for a man of one Calling, upon requeſt to do the work of another mans Calling? yea, to leave his own work, to do work for his Neighbour? Yea in publick employments, who queſtioneth the lawfulneſs of a gifted mans tending a School, occaſionally, for a few days, at the requeſt of the Schoolmaſter? and this is a publick work; and yet a man that is no Schoolmaſter doth not go out of his Sphere, Place, or Calling herein, though he doth the work occaſionally, that belongeth not to his own, but anothers Calling. And why may not gifted men as well preach in publick, without any ſinful going out of their Sphere, Place, or Calling?
Charity putteth upon doing good to others to the urmoſt of our ability, 2 Cor. 8. v. 3. 1 Joh. 3. 16. We ought to lay down our lives for the brethren; and therefore ſurely Charity calleth to lay out a mans gifts for the good of others, to the utmoſt of the gift and opportunity; it is leſs to lay out gifts, then to lay down life.
And if a man hath publick gifts, and doth not uſe them publickly, he neither acteth to the utmoſt of his gifts, nor layeth them out in that way wherein he may moſt promote the good of others.
6. A man may lawfully chooſe it for his Calling to preach, if he be gifted and qualified according to Goſpel-Rules for the work; and then it is no going out of his Sphere, Place or Calling, to Preach: Some men from their Childhood have an inclination to that work of the Miniſtry, and ſpend many years in preparation for it in the Univerſities, and elſewhere; are bleſſed with Grace and gifts fit for the employment; they can finde no rule for Ordination unto Office, until a precedent Election from a Church: how can it be a going out of their Calling to Preach, who never owned any other Calling but that? if Ordination did give the Call to the Office, yet would it hardly be proved that it made it a mans Calling to Preach, or that he could not have that as his Calling without Ordination. Men may (being fitted for that work) many years Preach (for ought we finde) in order to, or before they undertake Office, if they have no Call from a Church unto Office, or no ſuch Call as they can with clearneſs accept of, in that time: for, every man is to miniſter his gift; which warranteth a conſtant as well as an occaſional uſe of gifts, as opportunity is offered.
And the ſame is to be ſaid for men who have uſed other Callings; if they be gifted for the work of preaching, have a Diſpoſition thereunto, and the Lord openeth a door for a conſtant uſe of thoſe gifts, then they may lawfully leave their other vocations, and then they go not out of their Place or Calling if they ordinarily preach, it being become their Calling to do it. That place ſpeaketh much this way, Heb. 5. v. 12. When for the time ye ought to be Teachers, ye have need that one teach you again,—This implyeth that thoſe Chriſtians who are not Teachers, and ſo are of other Callings, (for Chriſtians are not to live without Callings) may afterwards (being gifted) become Teachers; and ſo may change their Callings, or elſe preach, and hold other Callings too. Yea, it importeth that it is the duty of Chriſtians to endeavour after ſuch a growth in grace and experience, as they may become Teachers. As the Apoſtle exhorreth the Corinthians to covet that they might propheſie, 1 Cor. 14. 39. ſo here he exhorteth the Hebrews to covet to teach, or to be Teachers. And it's not like that private teaching is only or chiefly intended; for though theſe Hebrews were believers, yet he denyeth them to be Teachers in the ſenſe he intended, for verſe 12. he blameth them that they were not Teachers, but needed milk; and therefore he meaneth ſuch Teachings as babes in Chriſt do not attain unto, and ſuch as is reached unto, by long time or much experience: [for the time,] i. e. conſidering how long it is ſince your firſt converſion to Chriſt, ye ought to be Teachers. Whereas all Chriſtians, even babes in Chriſt, are Teachers in that private brotherly way; as themſelves grant, (Jus Divinum, p. 78.) it's the common duty of all Chriſtians, and preſcribed to all, even to women, by the Law of God, under pain of ſin. OnelyOnly grown Chriſtians of long time or much experience are the Teachers the Apoſtle here intendeth, v. 12, 13, 14. And therefore more then teaching in a private brotherly way is intended: and either they muſt hold two Callings, or elſe leave their worldly Calling, to give up themſelves to teaching.
Some do alledge againſt the preaching of men that have followed other Callings, 1 Cor. 7. verſe 20. Let every man abide in the ſame calling, wherein he was called. Whereas this Text doth neither forbid an occaſional doing the work of anothers, nor the changing of ones own Calling. The meaning is, Let him abide with God in his Calling; and ſo it is interpreted, v. 24. Brethren, let every man wherein he is called, therein [abide with God.] He doth not forbid changing or leaving the Calling, but the leaving or forſaking God; the thing blamed, is a not abiding with God in a mans Calling. The occaſion of this Exhortation appeareth to be this: The Corinthians queſtioned the lawfulneſs of a believers Co-habitation with an unbelieving Yoke-fellow; and the lawfulneſs of that; the Apoſtle aſſerted in the former part of the Chapter, and proceedeth to lay down a general rule, which reacheth other relations, v. 24. Let every man abide in the ſame calling—i. e. it's lawful for him to continue in the ſame condition or courſe of life that he was in, when he was called or converted: his being called doth not free him from or deſtroy his relation to Infidels and unbelievers: many temptations will be met withal from the Infidels or unbelievers to whom the relation is, to a leaving the Lord and his wayes; but this doth not break the relation, or free from keeping Covenant with the unbeliever; and therefore let him abide in the ſame Calling, onelyonly let him be careful to abide with God therein. If one be not in relation to Infidels or unbelievers, it's beſt (as much as may be) to keep free; but if when one is called or converted, he be in relation to ſuch, let him abide in that Calling; yet ſo as to abide with God. He inſtanceth in the relation of a ſervant, v. 21. Art thou called being a ſervant? i. e. if thou be'ſt a ſervant to an unbelieving maſter when thou art called, [care not for it:] i. e. diſtract not thy ſelf about, do not ſcruple or queſtion the lawfulneſs of thy continuance, or Co-habitation with him: [but if thou mayeſt be made free, uſe it rather:] i. e. if the unbeliever will releaſe thee of thy ſervice, and of thy promiſe to dwell with him, thou had'ſt better be free; it's better to have Communion with & relation to believers, then to unbelievers. So that ſeeing the Apoſtle inſtanceth in ſervants, v. 21. & biddeth them continue or abide in that Calling, i. e. courſe of life, they were in when called, as one particular included in that general, v. 20. hence he doth not forbid here, the changing of ones Calling or condition of life; for, he that is now a ſervant, may lawfully marry, and become a maſter of ſervants. As well may they aſſert from v. 20, 21. that he who is a ſervant, muſt abide always a ſervant; as that he who is now of ſome worldly Calling, muſt abide in that, and not preach.
7. Gifted men have a Divine allowance to teach and exhort publickly; and therefore they go not out of their Sphere, Place, or Calling therein. There is a command for it, Heb. 10. v. 25. Not forſaking the aſſembling of our ſelves together, as the manner of ſome is: but exhorting one another—Here is a command to keep up Chriſtian meetings, or Church-aſſemblies [not forſaking the aſſembling of our ſelves together.] And there is a duty commanded to be performed in theſe publick aſſemblies, [but exhorting one another.—] The particle [but] argueth that this hath reference unto the foregoing words; he telleth us that the manner of ſome was to forſake the aſſemblings of themſelves together; and in Oppoſition to them it's added, [but exhorting—] i. e. but do you aſſemble to exhort one another. And it is not limited or reſtrained to Officers, that they onelyonly ſhould give Exhortations in theſe publick aſſemblies, but it's left upon the Chriſtians in general to exhort one another; the ſame perſons that are to provoke one another unto love and good works, v. 24. and the ſame perſons that are to aſſemble together, v. 25. it's left amongſt them as a duty in their aſſemblings together, to exhort one another; and therefore it cannot be limited to Officers. Any men that had abilities to exhort unto Edification, here had a liberty granted, to give Exhortations in theſe publick aſſemblies; here is no exception of any, that all might be provoked to cover gifts which enable to the duty.
Yet we do not think that every individual Chriſtian did give Exhortations in thoſe aſſemblies, but only ſuch as were gifted; becauſe they onelyonly were able to exhort unto Edification, which was the end of the meeting. It was not unlawful for any (that we can finde) if they were able to do the work: they that cannot do it, cannot be ſuppoſed to be required to do it. As for Women, they are excepted elſewhere. It's certain that more then Officers are intended, for not Officers onelyonly, but all in the Church are to beware of forſaking the aſſembling of themſelves together; and the duty of exhorting one another lieth in general amongſt thoſe that are to aſſemble, and is not limited to Officers more then the duty of aſſembling. If a Father doth bid his Children meet together, and do ſuch a work; as it is ſuppoſed he doth not require a Child in the Cradle to meet with the reſt, or to do the work, becauſe it hath not ability: ſo it is ſuppoſed that any, or all who are able to do it, may, or ought to ſet about it. And, how can thoſe who are able to exhort others in publick aſſemblies, free themſelves from diſobedience to this command, which is left in general amongſt them, if they do it not publickly? Alſo there is example for it, Act. 18. v. 26. Apollo ſpake, i. e. preached [in the Synagogue,] i. e. publickly; and verſe 28. He mightily convinced the Jews, and that [publickly.] And that Apollo was not at this time in Office, or was not ordained, but acted herein as a gifted perſon, we ſhall ſhew afterward. And this proveth that gifted perſons do not act out of their Sphere, Place, or Calling, in preaching publickly.
Obj. By Gift, 1 Pet. 4. 10. it is very probable may be meant Office: for, 1. He ſays it muſt be adminiſtred as Stewards. 2. The Apoſtle M. Collings. page 57.inſtancing in particulars, v. 11. inſtanceth in two acts of Office, Exhorting and Miniſtring, Rom. 12. v. 8. and if ſo, the meaning is onelyonly this: As any one hath received any Office in the Church, ſo let him miniſter.—
Others (Jus Divinum, page 103.) ſpeak thus: v. 11. doth not permit every gifted man to be a Preacher, but direct every Preacher in the right Diſpenſation of that weighty Office: [he that ſpeaketh,] i. e. he that by publick Authority is rightly ordained to ſpeak. And thus ſome reſtraine the word gift, v. 10. [a gift,] i. e. an Office; and that not without probability: for ſo the words foreign and foreign are taken, as Rom. 12. 6. Having gifts, which the Apoſtle in the verſes following expounds of Officers. So 1 Tim. 4. 14. Neglect not this gift—i. e. the Office, if the Apoſtle may be his own interpreter, Chap. 1. 18. This charge I commit to thee, Son Timothy, according to the prophecies that went before of thee, &c.—So Eph. 3. 8. To me—is this grace given, that I ſhould preach among the Gentiles: his being made the Apoſtle of the Gentiles, is called foreign. So Rom. 1. 5. Grace and Apoſtleſhip, i. e. The grace of Apoſtleſhip. The order which the Apoſtle maketh between Gifts, Adminiſtrations, and Operations, they would have taken notice of, 1 Cor. 12. 4, 5, 6. Gifts qualifie for Miniſtries, Miniſtry authorizeth for Operation. A Phyſitian might not judge of Leproſies, though he had skill; nor a Butcher kill the Sacrifice, though he knew how; theſe things belonged to the Prieſt: nor every gifted Brother undertake either the Office or the work of a Miniſter.
Anſw. 1. Thoſe verſes have relation to, and dependance upon each other; for, thoſe are gifts which are mentioned v. 11. and Miniſtration is required in both verſes; and ſo the meaning is plain, [he that ſpeaketh] i. e. he that hath a Gift to ſpeak to Edification, or Preach. And this ſpeaking being one gift which muſt be reduced to the general rule, v. 10. (as the connexion of the verſes ſheweth) hence [every man] that hath that gift, (with grace) is permitted, yea, commanded to preach, or to miniſter his gift. Some would evade the Argument by taking the word [gift] for Office; therefore we ſhall anſwer further.
2. Neither the Context, nor the Subſequent verſes, can be reſtrained unto Officers; neither doth it appear by the verſes themſelves, that the perſons are changed who are ſpoken to; and therefore the word gift, v. 10. cannot be limited to Office: The Apoſtle exhorteth to Sobriety, and watchfulneſs unto prayer, v. 7. To charity, v. 8. To hoſpitality v. 9. Uſe hoſpitality one to another without grudging.
All theſe Exhortations were plainly directed to Chriſtians in general: for ſurely none will ſay, That onelyonly Officers were to be ſober, or to watch unto prayer, or to have charity, or to uſe hoſpitality. And the perſons ſpoken to, are the ſame, v. 10. He ſpake in the foregoing verſes to all the Saints, and continueth his ſpeech in general terms to the ſame perſons, [as every man—] and that by this [every man] ſhould be meant Officers onelyonly, who were very few in compariſon of thoſe before ſpoken to, how unconceivable a thing is it? eſpecially ſeeing no diſtinguiſhing Character is laid down to notifie Officers alone to be intended; it is not ſaid, As every Paſtor, Elder, or Overſeer hath received a gift, nor as every man hath received an Office; but he writeth to the ſcattered Saints in general, chap. 1. v. 1. and urgeth duties in common, upon all of them in the foregoing verſes; and what a rupture would it make in the Text, to thruſt in an Exhortation only to Officers, without any plain nomination of them, and in terms applicable to all that were before ſpoken to? [every one] includeth all the Chriſtians, as well as Officers; [Gift] may be applied to others alſo; for, all believers have ſome gifts which they are to uſe, and ſome that are no Officers, have eminent gifts; and therefore it is a ſafe interpretation to take it for every individual perſon that is gifted: and the taking ſuch a general expreſſion, in ſo reſtrained a ſenſe, that moſt who have gifts, ſhould be excluded, or not intended, when the notification of the perſons to whom the Exhortation belongeth, is by the word [Gift,] and when it runneth in general terms, [every one—] this were a dangerous way of interpretation of other Scriptures. Gal. 6. v. 4. Let [every man] prove his own works,—were it not dangerous to ſay, that here, but a few men, or onelyonly Officers, are required to prove their own works?
And how any of thoſe, to whom this Epiſtle was directed, who had received gifts, and eminent gifts, could in faith or groundedly conclude that this Exhortation did not belong to them, becauſe they were not Officers, or that [every one] ſhould not include them, we finde not.
3. The Apoſtle ſpeaketh indefinitely [a gift] and an indefinite propoſition is equipollent uſually to an Univerſal, ſo it may be extended to all gifts in general, and therefore cannot without ſome ſpecial reaſon be reſtrained to one particular gift, viz. Office: there is much in the Text to forbid the limiting of it to Office, as we have ſhewn; and there is nothing in the Text to inforce or prove, that it muſt be meant of Office; and therefore it is to ſwerve from right rules of interpretation, to take gift for Office in this place; for (by theſe) Scripture-expreſſions are to be taken in the la…eſt ſenſe, unleſs where neceſſity enforceth the contrary: and here no ſuch neceſſity can be found.
1. That the words foreign and foreign, are taken ſometimes in Scripture not for gifts ſimply, but for an Office; this doth not at all prove that they muſt be taken ſo here: when ſome particular word is uſed with gift, that doth ſpeak it to be limited unto Office; if then it be to be underſtood in that ſenſe, yet it doth not follow, that it ſhould be ſo taken, when it hath general terms affixed to it [every one.] We may uſe the ſame Argument againſt thoſe that bring it; we may ſay, foreign and foreign, are frequently and far more uſually taken in Scripture for other gifts beſides Office, and ſuch gifts as perſons not in Office do enjoy: and therefore gift is rather to be taken here in larger ſenſe then Office. foreign is uſed, Rom. 5 ver. 15. Not as the offence, ſo is [the free gift.] ver. 16. The [free gift] is of many offences unto juſtification. Rom. 6. ver. 23. [The gift] of God is eternal life.—Rom. 11. ver. 29. [The gifts] and calling of God are without repentance. 1 Corin. 1. ver. 7. Ye come behinde in no [gift.] 1 Cor. 12. ver. 31. Covet the beſt [gifts.]—In all theſe places, and many more, the word for gift is, foreign, which is the ſame word that is uſed for gift, 1 Pet. 4. ver. 10. And in thoſe places gift cannot be taken for Office, with any colour of reaſon: in moſt of the places ſuch gifts are intended as every Chriſtian doth enjoy. And foreign is uſed for Grace. Act. 13. ver. 43.—Perſwaded them to continue in [the Grace] of God. Rom. 1. ver. 7.—[Grace] to you, and peace.—1 Cor. 1. ver. 3. 2 Cor. 1. ver. 2. and therefore the words foreign and foreign, will not neceſſarily limit it unto Office; for theſe are applyed unto all Chriſtians.
2. That it is to be adminiſtred as Stewards, doth not reſtrain it unto Office: for it is not ſaid, as Stewards of the Myſteries of God, as 1 Cor. 4. 1. but, as Stewards of the manifold [Grace] of God. And every Chriſtian is a Steward of the Grace, yea, of the manifold Grace of God; for he ſhall give an account of all the Grace he hath received, as Stewards doe; as the parable of the Talents ſheweth. Mat. 25. 14, &c. & Luk. 12. 48. Unto whomſoever much is given, of himſhall be much required. Whether gifts or Graces be afforded, an account will be required; not of Officers only, but of whomſoever they be given unto. And how harſh would it ſound to read the Text that way? As every man hath received the Office, even ſo miniſter the ſame one to another, as good Stewards of the manifold Office of God. How improper is it to ſay, a man is a Steward of an Office? If Steward were a name of Office (as our Brethren would have it) then it were to be read thus, As Officers of the manifold Office of God.
3. The acts of exhorting and miniſtring are not peculiar to Office, and therefore the inſtancing in thoſe two acts ver. 11. doth not prove it to be reſtrained unto Office. Such as are no Officers may exhort others: Hebr. 3 13. & 10. 25. and alſo they may Miniſter. 2 Cor. 9. 1. and Hebr. 6. ver. 10. Ye have miniſtred to the Saints, and do miniſter.—Here not the Officers only, but the beleeving Hebrews in general, are highly commended, for miniſtring to the Saints; and therefore Miniſtring is not peculiar to Office.
All which conſidered, how that Text 1 Pet. 4. 10. 11. can ſafely be reſtrained to Office, we finde not, eſpecially ſeeing Officers are particularly and plainly directed unto their duties in the next Chapter of the ſame Epiſtle, 1 Pet. 5. ver. 1, 3. The Elders which are among you, I exhort.—That the Apoſtle ſhould crowd in this exhortation to Officers only, and then ſpend eight verſes in admonitions to all the Saints, and then begin again to ſpeak to Officers, Chap. 5. ver. 1. …. how unlikely a thing is it? Surely this is not uſually found to be the method of this Apoſtle.
And therefore that interpretation of ver. 11. He that ſpeaketh, i. e. he that by publick authority is rightly ordained to ſpeak, or he that is in Office, hath nothing from the word to warrant it. Who may ſpeak, is declared ver. 10. Every man that hath received the gift.
And whereas it is ſaid, Abilities do not authorize to act out of our Sphere and calling; We anſwer, Though abilities do not authorize to act, yet Goſpel-rules doe authorize thoſe that have abilities, and do ſpeak it to belong unto their place and calling, to Miniſter one unto another.
If it had been ſaid in the time of the Law. As every man hath received the gift, even ſo Miniſter the ſame.—He that judgeth of Leproſies.—He that killeth a ſacrifice.—A Phyſitian might then have judged of Leproſie, or a Butcher have killed the Sacrifice, if no particular prohibition had been found elſewhere. Unleſs ſome word of God doth limit preaching to Officers, as it did judging of Leproſies and killing of ſacrifices to the Prieſts, ſuch argnings are of no force.
As for what they obſerve from 1 Cor. 12. 4, 5, 6. the Apoſtle declareth, that though there be diverſities of gifts, adminiſtrations, and operations, yet there is the ſame Lord; but if the operations be not intended of miraculous operations, as ſome think, yet ſuch as have gifts may be authorized for Miniſtration and operation, for ought is there clearly aſſerted. None can Miniſter without gifts; but ſuch as have gifts are not there denyed liberty for Miniſtration; nay, they ſeem to have an allowance, ver. 7.
Thus much for the ſecond Argument from Goſpelcommands.