The Preacher Sent, Chapter 10
CHAP. X.
Anſwering Several Arguments brought by Maſter Collings to prove gifted perſons may not ordinarily Preach, without a ſolemn ſetting apart to Office.
Argum. 1. MAſter Collings his firſt Argument riſeth to this.
Goſpel precepts require, and Goſpel preſidents hold forth, that thoſe that are to Preach the Goſpel, ſhould not onelyonly have inward gifts, and graces, and an outward call and Election; but alſo that they ſhould be ſolemnly ſet apart for that work. Therefore inward Graces and gifts, and the election and call of the people, are not all the Goſpel requires.
Anſw. If his propoſition be not underſtood to be univerſal; it may be granted, and yet nothing is concluded by it againſt the Preaching of gifted brethren, we may grant that ſuch a ſetting apart, by Goſpel precepts is required, and by Goſpel Preſidents is holden forth, as neceſſary for [ſome] of thoſe that are to Preach the Goſpel, viz. for Officers, and yet may fairly deny it to be neceſſary for all that Preach. Other Goſpel Precepts and Preſidents may allow gifted men to Preach without ſuch a ſetting apart.
Becauſe ſome who are to admoniſh and exhort others, and convince gainſayers, ought to be ſet apart. Ergo, all muſt or none may admoniſh, or exhort others, or convince gainſayers but ſuch as are ſet apart. Surely himſelf will not judge this a neceſſary conſequence. We ſuppoſe therefore he would have the propoſition underſtood Univerſally, and then none of the Scriptures he alledgeth, do prove it. We deny, That Goſpel Precepts require, or that Goſpel Preſidents hold forth … [all] thoſe that are to Preach the Goſpel ſhould be ſolemnly ſet apart for that work.
We ſhall briefly view the precepts and preſidents which he bringeth.
Precept. 1. Tit. 1 5. For this cauſe left I thee in Crete, that thou ſhouldeſt ſet in Order thoſe things which are wanting, and Ordain elders in every City as I had appointed thee.
Anſw. This Text ſpeaketh of none but elders, [Ordain elders,] Becauſe …lders ought to be ordained, therefore [all] thoſe that Preach the Goſpel ought to be ordained. This doth not follow. The queſtion is whither gifted brethren may Preach without ſetting apart, and he would prove they may not, becauſe elders were to be ordained.
Pre. 2. 1 Tim. 5 22. Lay hands ſuddenly on no man. This he interpreteth thus, ſet none apart by Ordination for Officers in the Church. And that which he inferreth is this, That there is a precept concerning ſuch as were to be elders, and labour in the word and doctrine, that they ſhould have hands laid upon them by Timothy; that is, be ſolemnly ſet apart by Timothy, &c. to the work of the Miniſtry.
Anſw. That by laying on of hands is meant Ordination, is not clearly proved: it being uſed in diſpenſing the gifts of the Holy Ghoſt, Act. 8. 18. 19 & the Apoſtles being cautious about the diſpenſing out of thoſe gifts, as appeareth in the caſe of Simon in the ſame verſes, hence it was not needleſs to give Timothy ſuch a warning. And diverſe cautions are given about the uſing of thoſe extraordinary gifts of the Spirit, as the gift of tongues, 1 Cor. 14. ver. 23. 26. and why not as well about the diſpenſing ou… of thoſe gifts. And Timothy was an Evangeliſt. 2 Tim. 4. 5. Do the work of an Evangeliſt; and in thoſe dayes Evangeliſts, yea a Deacon wrought miracles. Acts 6 ver. 8. Stephen full of faith and power, did great wonders and miracles among the people; and this was quickly after his being made a Deacon, verſ. 5. 6. and ſo Philip, Acts 8. ver. 6. 13. And Paul received the Holy Ghoſt by the laying on of Ananias hands. Acts 9. ver. 17. And Ananias went h…s way, and entred into the houſe, and putting his hands on him, ſaid Brother Saul, the Lord hath ſent me that thou mighteſt receive thy ſight, and be filled with the Holy Ghoſt: yet it doth not appear that Ananias was either Apoſtle or Evangeliſt, which Timothy was, and therefore it is not out of doubt that by laying on of hands is meant Ordination.
2. But ſuppoſe it be, yet himſelf granteth that they were elders on whom hands were to be laid, and ſo it doth not follow, that becauſe elders were to be ordained, therefore all thoſe that Preach are to be Ordained. We ſay ſome may P…each who are not elders. His own inference falleth far ſhort of his poſition. This precept doth not require that all thoſe that are to Preach the Goſpel ſhould have hands laid on them, but onelyonly forbiddeth raſhneſs or ſuddenneſs in laying hands on any upon whom they were to be impoſed.
Precept. 3. Act. 13. 3.
Anſ. Paul and Barnabas were Officers and Preached before, without this Ordination or ſetting apart, and therefore this is far from proving that all thoſe who are to Preach the Goſpel muſt be ſo ſet apart.
And the ſame anſwers ſerve for the Scripture preſidents which he bringeth. Acts 13. 3, 4, 5. Acts 14. 23. They were elders who were Ordained. As for Acts 6. They were not Ordained to Preach, but their office was to take off encumbrances from Preachers, as appears, verſ. 3. 4. and Mat. 28. 19. ſpeaketh nothing of ſetting men apart to the work of Preaching; we have ſpoken to that place under the Argument concerning miſſion.
Argum. 2. For any to take upon them acts of office, being no officers is ſinful and unlawful. But for private perſons how Maſter Collings Vindication. Pag. 33.well gifted and qualified ſoever, and though elected and called (i. e. deſired) to take upon them to Preach, interpret and apply Scriptures, is for them that are no officers to take upon them acts of office. Ergo, It is ſinful and unlawful.
Anſw. If by Acts of office he intendeth Acts peculiar to Officers as Officers, acts both materially and formally flowing from office, then we grant the major, The places cited to prove it, do hardly evince it. One that is no ſervant may lawfully do the ſame acts that a ſervant doth, at leaſt occaſionly, when it is deſired, yet 1 Cor. 7. 20. is as much againſt this as againſt gifted mens doing ſuch acts as Officers do, for ſervants are inſtanced in ver. 21. 1 Cor. 12 14. Rom. 12. 4. do not deny (that yet we ſee) the lawfulneſs of members uſing ſuch gifts as they have, or of performing ſuch acts as their gifts do enable them to, but denyeth all members to be gifted, or to be furniſhed with the ſame gifts, or the ſame meaſure of gifts. verſ. 29. Are all Apoſtles; &c? The Apoſtles intent there ſeemeth to be, rather to deny that all are gifted, then to forbid any that are gifted the exerciſe of their gifts which really they have till they be in Office.
But yet if by acts of Office he intendeth acts that are materially and formally ſuch, then, we ſhall deny onelyonly his Minor; viz. That for perſons gifted to take upon them to Preach, is for them that are no Officers to take upon them acts of Office. We deny that all ordinary Preaching, interpreting and applying Scriptures, are acts of Office. i. e. acts peculiar to Office. That he endevoureth to prove by diverſe Arguments.
Object. The proper acts of elders, Biſhops, Stewards of the myſteries of God, Heralds, Ambaſſadors of God, watchmen, extraordinary Deacons, Prophets, Paſtors, Teachers are acts of Officers, and acts of Office. This (he ſaith) is plain enough, for theſe are all names of Office in Scripture phraſe. But ordinary Preaching, interpreting and applying Scriptures are acts, and proper acts of elders and Biſhops, 1 Tim 5. 17. of Stewards, Tit. 1. 7. 9. 1 Cor. 4. 1. Of Heralds. 1 Tim. 2. 7. 2 Tim. 1. 11. And for Teachers none can deny it, except they can tell what the Office of a Teacher elſe is, and deny the very ſignificancie of the name which carries the duty in it.
Anſw. If by [proper Acts] he meaneth, ſuch as are [not Common] to them with others, but [peculiar] to them, then we deny the Minor. None of the Scriptures alledged do prove, that Ordinary Preaching, interpreting and applying Scriptures are acts peculiar to elders, Biſhops, Paſtors or Teachers. They prove them to be acts which officers are to perform, but do not limit and reſtrain them unto Officers, or aſſert them to be acts which they onelyonly may perform; Elders are to feed their flocks, Ergo none elſe may. Elders are to labour in word and Doctrine, and to convince gain ſayers, Ergo none elſe (though able) may do it, or, Ergo theſe are acts peculiar to their Office. This doth not follow.
As for the name [Teacher] that is given, to diſtinguiſh his gift from the gift of exhorting, Rom. 12. 7, 8. He that teacheth, on teaching, or he that exhorteth on exhortation. This name Teacher is not given to diſtinguiſh him that hath it from …on-Preachers, but from ſuch as are Preachers whoſe gifts lie in exhortation. He is called a Teacher, not as if Teaching or Preaching were peculiar to, and a diſtinctive act of his office, for the Paſtor may teach, and the Teacher may exhort and baptize; but to difference this gift of his from the gift of exhorting. If ſheweth that every one is to give moſt attendance to that work which his gift lieth moſt towards whether it be teaching or exhorting. This doth as much deny that Paſtors may Teach as that gifted brethren may: or this denieth it to be an act of the Paſtors office to Teach, as much as it aſſerteth it to be an act peculiar to the Teacher.
If by [proper acts] he doth not mean [acts peculiar] to Elders, Biſhops, Paſtors, Teachers: then we deny his major. There are ſome proper acts of Elders, Biſhops, Paſtors and Teachers, which are not acts of office.
For the clearing of the whole buſineſſe, let theſe things be conſidered.
Firſt, That ſome are proper acts to a Relation, as [proper] is oppoſed to [improper] which yet are not proper to that relation as proper is oppoſed to [common.]
We grant it is not improper for Elders, Biſhops, Paſtors and Teachers to preach, in this ſenſe it is proper to them. Preaching is a great part of the work. But we deny that Preaching is their proper act, as proper is oppoſed to common. We ſay it is common to them with others to preach. Some acts belong to all in ſuch a Relation, but not onelyonly to thoſe within that Relation, Competunt omni, ſed non ſoli. To hear and ſee are proper acts of a man; it may properly be predicated of a man, that he ſeeth or heareth; yet other creatures, many beaſts do ſee and hear alſo. It is even naturally proper to every man to have two feet, yet other creatures as birds have two feet alſo. So it is proper (in the firſt ſence) for Elders, Biſhops, Paſtors and Teachers to Preach, but it is proper for gifted men to preach alſo.
2. That ſome are proper acts (materially) of a Relation which are not proper acts formally of that Relation: Diſtribution is materially an act of a Deacons Office, and yet it is not formally an act of his Office, for others may diſtribute who are no Deacons, If we ſhould argue thus about others acts, the fallacy would be eaſily ſeen. The proper acts of Deacons are acts of Office; but receiving and diſtributing of worldly goods are proper acts of Deacons. Ergo, Receiving and diſtributing of worldly goods are acts of Office.
This arguing is like that which Mr. Collings uſeth: but it may eaſily be anſwered that Receiving and Diſtributing are but materially proper acts of Deacons, and therefore others who are no Deacons may perform thoſe acts; they are not formally acts of a Deacon, unleſſe performed in ſuch a manner, under ſuch a Relation, &c. So Preaching, interpreting and applying ſcriptures are the proper matter of thoſe acts which Elders, Biſhops, Paſtors and Teachers put forth, but they are not formally acts of Elders &c. i. e. they are no acts of Elders as Elders, or of Biſhops as Biſhops, &c. unleſſe performed in ſuch a manner, as under ſuch a Relation to thoſe they are performed to. None of the Scriptures alleadged prove, that they are ſuch proper acts as belong to them and none elſe.
Obj. 2. If Baptizing be an act of Office; which an Officer onelyonly can do, then Preaching is. The reaſon is plain, for Chriſt in the ſame Commiſſion authorizeth thoſe to baptize whom he authorizeth to preach, Matth. 28 19, 20 But baptizing is an act of Office, &c. Ergo, Mr. Collings wondereth that any are thy at baptizing, and yet dare venture to preach.
Anſ. This argument is anſwered before, it being the forth Argument uſed by the London Miniſters in their Jus Divinum Miniſter. pag. 87. we refer the Reader to our anſwers to them.
1. Our Brethren will admit un-officed men to Preach as Probationers, and yet will not admit them to baptize: and ſo the Argument is as well againſt themſelves as againſt us.
2. That place Matth. 28. 19, 20. is not the Commiſſion which authorizeth men to preach or baptize, but authorizeth the Nations or Gentiles to be preached to and baptized, by thoſe that have power to perform ſuch acts.
3. There is a limitation in the very Text alleadged, Matth. 28. 19. They are to preach to the Nations, the Gentiles, but they could not be Officers to them becauſe they were no members either of a univerſal, or any particular Church, before they were preached to, and therefore the preaching to them could be then no act of Office, becauſe Church and Officers are Relatives, and here they preached to ſuch as were no Church. But the Text requireth that they ſhould be made diſciples before they were baptized, verſe 19. Diſciple ye all Nations baptizing them. Now a diſciple is one in the ſchool of Chriſt his Church, and therefore it is more probable that Church Officers were onelyonly to baptize, then that they onelyonly might preach, becauſe Church-memberſhip is pre-required unto baptiſm, not ſo to being preached to.
4. Wee finde that men out of Office are allowed to perform the ſame acts which have the denomination of preaching, and that for the ſame end: Men out of office may admoniſh, Mat. 18. 15. and exhort, Heb. 3. 13. Heb. 10 25. They are to perform theſe acts for this end to prevent ſin, and to build up in grace, which are ends of Preaching even by Office.
Where doth the Goſpel allow men out of Office to perform that act which is called baptiſing, and that for the proper end which that Ordinance of baptiſm is inſtituted for? if he cannot ſhew this, he may ceaſe wondring why gifted men are ſhy of baptizing, and yet venture to preach.
Argument 3. Mr. Collings pag. 36. This tenent, That any gifted perſon, if elected, and deſired by the people, may ordinarily preach, open, interpret, and apply Scripture, doth neceſſarily tend to make this great Ordinance of the Miniſterial Function fruſtraneous, and of no uſe as to its chief act.
Anſw. We deny that it doth neceſſarily tend to make this great Ordinance of the Miniſterial Function (i e. Office) fruſtraneous, or of no uſe as to its chief act.
To prove this Propoſition, he endevoureth to prove, 1. That ordinary preaching is the chief act of the Miniſterial Function. 2. That it is uſeleſſe as to this act, if every gifted perſon may do it.
To evince the firſt, That ordinary preachiug, opening and applying ſcripture is the chief act of the Miniſterial Function, he layeth down two or three things.
Obj. It is the firſt act in the Miniſterial Commiſſion, Matth. 28 19. Firſt Preach, then baptize.
Anſw. 1. What Miniſterial Commiſſion is there intended, we have ſhewen before.
2. If it were an office-making Commiſſion, yet that doth not prove that preaching is the chief act of the Miniſterial function, becauſe it is the firſt act. Order of words is an unſafe ground to build an argument upon, and here more then in other ſcriptures, becauſe preaching was to be in order of time firſt, or before baptizing of the Gentiles, they were by preaching to be fitted for baptiſm, and therefore preaching might be firſt mentioned, though baptizing were the chief act.
Dr. Homes, In his Church Caſes cleared, pag. 49. ſaith, Preaching is but a preparation to baptiſm, and therefore cannot be a greater thing then baptiſm. And if order of words were a forcible argument, we might prove baptizing to be the chief act, for that is put before preaching, Mark 1. verſe 4. John did [baptize] in the wilderneſſe, and preach. Here is firſt baptizing mentioned, and then preaching.
Obj. 2. 1. Cor. 1. 17. Chriſt ſent me not to baptize but to preach the Goſpel. Intimating that, he lookt upon that as the chief act of his Miniſtery.
Anſw. 1. Some (as we ſhewed before) judge, that this doth not intimate preaching to be the greater work.
2. If preaching in ſome reſpects be greater then baptizing, yet baptizing may be more limited to office then preaching, ſeeing they muſt be firſt diſcipled before they may be baptized, Matth. 28. 19. not before they may be preached to; and baptiſm being more limited to Church memberſhip, hence its more like to be the act of a Church Officer.
Obj. 3. If preaching the Goſpel be not the chief act of a Miniſter, he hath no act proper to him, but adminiſtring …he …acraments, for the Elders (ſay we) the members (… brethren) have as much to do in the Government of the Church as he, &c.
Anſw. 1. What a…ity will follow, if we ſay, that he hath … proper to him, but adminiſtring the Sacraments? Mr. Callings giveth us nothing to evidence that ſuch an aſſertion would be either againſt Scripture or Reaſon.
2. We have proved that gifted perſons may preach; and if we finde a Scripture allowance for their preaching, and cannot finde that they have a Scripture allowance to adminiſter Sacraments, there needeth no more to evidence that the adminiſtring of Sacraments is more the peculiar act of the Miniſter then preaching but onelyonly that, It is enough to ſay, one is written, the other is not.
3. Himſelf, aff…cteth, that the main work Paul had to do, was to Preach the Goſpel, 1 Cor. 1. 17. and yet he alſo uſeth theſe words in the very ſame page [It is plain that it was not the diſtinctive act of his Apoſtleſhip, for ſo his univerſal governing and ordering the Churches, was his chief and diſtinctive work.] Whence we gather that a leſſer work may (according to his principles) be the chief diſtinctive act of a mans Office, and yet a greater work, be the main work he hath to do. And ſo, adminiſtring of Sacraments, though a leſſer work, yet may be the diſtinctive act of Paſtors and Teachers Office, and yet Preaching be their main work: for there is no neceſſitie that the diſtinctive act ſhould be the main work.
4. Whatever others judge, (according to our preſent light) Preaching is the chief, and main work of an Officer. We do ingenouſly confeſs, that place, 1 Cor. 1. 17. doth intimate to us, that it is a greater work, (eſpecially being performed office-wiſe) then baptizing; Yet, we do not find any Scripture Rule to evidence, that Preaching in it ſelf, is either an act of Office, or peculiar to the diſtinctive act of Office; to make it ſo there is required a being over them in the Lord who are Preached to, 1 Theſ. 5. 12. And the Preaching as under ſuch a ſpecial Relation to them that are Preached to, as having them committed to his charge for that end, as his flock; this we conceive, doth make Preaching an Act of office; and it is peculiar to office thus to Preach; and thus ſome Preaching is a diſtinctive act of Office.
This we deſire may be well obſerved, for many are exceedingly troubled and perplexed under ſuch thoughts as theſe; if gifted men may Preach, and the Church may put forth acts of government towards particular members, then there remain no Acts peculiar to Officers but onelyonly adminiſtring the Sacraments, and theſe are leſſer acts then Preaching and governing, and ſo, Officers are of very little uſe in the Church, and next unto Cyphers, becauſe they can do very little more then other members may do, &c. Such workings (we believe) are in the breaſts of many Saints. Whereas, if there were no acts performed by Officers, which in themſelves were incommunicable or peculiar to them; if all acts which Officers put forth, might be performed by members who are no Officers; yet there would remain a very vaſt difference between officers and other members, enough to ſpeak Officers to be very neceſſary, and of great uſe in the Church. For
1. Although Officers and other members put forth the ſame acts, towards the ſame perſons, yet not under the ſame Relation to the perſons which ſuch acts are put forth towards: they act under different Relations, and this ſpeaketh a vaſt difference between their actings. As for example; A man provideth for his children under the relation of a father, the obligation he ſtandeth under (by that relation) bindeth to provide for them; but he provideth for the poor under another notion: here, the acts are the ſame for the matter of them, yet vaſtly different in the manner. The relation is not the ſame between the workers and the porlons who are the objects of the works. So, a Chriſtian friend or neighbonr may and ought to give gracious and wholſome inſtructions upon occaſion, to the children of his acquaintance, and the parent of the ſame children ought to give them ſuch inſtructions alſo; but, there is a vaſt difference between theſe acts, the one is under a ſtanding obligation by the parental relation to perform ſuch acts, the other not. So, in ſome corporations, the power of determination of matters which concern the whole, reſideth in the Bayliffes and Free-men of the Corporation, the Bayliffes act under a different relation to the Corporation, from that which the Free-men act under, yet they ſhare in the power as well as the Bayliffes, and the major part may carry matters without and againſt the Bayliffes, when the Bayliffes would run croſſe to their Charter.
So, in Church affairs, the Officers Preach to the flock committed to their charge to be fed by them with the word and Doctrine, as under the ſpecial relation of Paſtors to the flock; and gifted men Preach alſo, to the ſame flock, but not as under ſuch a Relation to it. So, Church-officers put forth acts of Government, the flock is committed to them for overſight, Acts 20. 28. the flock over the which the Holy-Ghoſt hath made you overſeers, &c. They are over it in the Lord. 1 Theſ. 5. 12. and are to be obeyed as over it, Heb. 13. ver. 17. Obey them that have the rule over you, and ſubmit your ſelves &c. and therefore a miniſterial power of Government is granted to them by Jeſus Chriſt, and in reſpect of this their place they are ſet in, not under but over the flock, the Church is in relation to its officers a Governed body, and they are ſtiled Governours, becauſe a ſpecial charge of overſight and Government is committed to them as a work and buſineſs which they are to give a ſpecial attendance to. Yet all the members of the Church are to have an overſight each of other, and of the Officers themſelves, Col. 4. 17. Say to Archippus, take heed to the Miniſtry, which thou haſt received in the Lord, that thou fulfill it: the Coloſſians are exhorted to admoniſh their Officer Archippus, and ſo were to Overſee his converſation, elſe how could they know what to admoniſh him for? and if any brother offend, the offended (though no Officer) is to admoniſh; and if he doth not hear him, or one or two; not the Officers onelyonly, but the Church, is to admoniſh, Mat. 18. verſ. 15. 16, 17. tell it unto the Church, but if he neglect to …ear the Church, &c. therefore the Church is to admoniſh, elſe how can he hear it? and this admonition is a part of Government, for, if the Church be not heard, Communion with him is to be avoided, [let him be unto thee as a heathen man and a Publican.]
And therefore the ſole power of Government is not in the officers, the Church hath a power to put forth ſome acts of it. The officers, are in a ſpecial ſenſe Governors, as being and or a more eſpecial deſignation to take cognizance of, and go before the Church in the ordering its affairs, then any other particular members. No other members can rightly challenge it as their place to be over the Church, as they may. But yet, a power of Government, is granted to the Church over its particular members, though its actings therein be not under the Relation of office. Under the Relation of a whole it putteth forth acts towards its parts, as a boly it acteth ſometimes to the cutting off particular members for the preſervation of the body.
If a Church hath Officers, they by their place are to go before the Church in directing and executing determinations according to the will of Chriſt, but the power (under Chriſt) of determination, admonition, and excommunication reſideth in the Church, Mat. 18. 17. the acts are, not of the Officers only, but of the, Church. If a Church cenſureth an offender when it hath officers; the officer acts towards that offender as one ſet over him in the Lord, & who hath taken a ſoecial charge and overſight of his ſo…, and urgeth duty upon him, becauſe elſe he ſhall ſinfully break the Law of that Relation which is between them, in croſſing ſtill the will of Chriſt; but the Church urgeth duty upon the ſame offender, becauſe he ſhall elſe not onelyonly ſin againſt Chriſt, but break the Law of his Relation to the body, which as a member he ought to keep.
If a Church hath no officers, it cenſureth offenders as a free people, or ſpiritual corporation inveſted by Chriſt with ſuch a power, under the general Relation; as a body it is to ſeek the preſervation of it ſelf, and if poſſible the healing of its diſeaſed members. For it is a Church ſt…, though it wanteth officers, and ſo the Rule of Chriſt runneth to it, Mat. 18. 17. No Church of Chriſt can be exemped from that Rule; Communion is to be avoided with ſuch perſons as will not hear any Church of Chriſt when it doth admoniſh for ſuch a cauſe as deſerveth admonition.
Office-power where it is afforded, is but the ſuperaddition of another Relation to adde more chains to the offender, if he proveth obſtinate, and to prevail the more with him towards ſubmiſſion; but the power of the cenſure is in the Church, not in the officers onelyonly. The officers are uſeful for the better management of cenſures, but have not the ſole power of cenſuring. They are to Govern in cenſuring, but the Church hath a power to cenſure. Yet the Church doth not act under ſuch a Relation in cen…uring, as an office doth; as in acts of Government in a Corporation the Bayliffes by their place and office are over the whole Corporation, yet the Free-men may have power for Admiſſion or ejection of members, into or out of the freedom of the place, and many by vote carry it without or againſt the Bayliffes, but when they concur, they act under one Relation, and the Freemen under another; and this different Relation makes a vaſt difference between the Bayliffes and the Freemen in their actings, though the matter of the acts be the ſame.
2. No diſtinctive Acts are neceſſary (by our brethrens principles) for ſome officers: They aſſert-Ruling elders to be of Divine inſtitution, and yet theſe have no diſtinctive acts which they onelyonly may perform, the main argument that Ruling is that which is accounted their moſt proper work, and yet that is not accounted incommunicable; for, they grant a Ruling power to the Preaching elders as well as to them. If a ruling power may be communicable, without making the Ruling elders function fruſtraneous as to its main Act, why ſhould the Preaching of gifted men, render the Preaching elders office fruſtraneous, though Preaching be his chief Act. And indeed this is it which we deny in Maſter Collings Argument. viz. That the miniſtrial function or office, is uſeleſſe as to this Act of Preaching of every gifted perſon may do it. And now we expected ſome Scripture proof of this, the Argument being of no force if this be not proved, and all that we can find he ſaith to it, is this.
Object. What need any particuliar perſons be by the Ordinance of God appointed, to do that which all may do?
Anſw. 1. We do not ſay, that all may do it, but onelyonly that thoſe who are really gifted may do it: all Chriſtians are not gifted.
2. If there be Scripture warrant for the Preaching of gifted men, then it is needful, whether our reaſon can ſee it ſo to be or not; for, none of Chriſts inſtitutions are needleſs.
3. The granting liberty unto gifted men to Preach, doth not render it needleſſe for particular perſons to be by the Ordinance of God appointed to do it: in the Primitive times the Preaching of Apoſtles, Evangeliſts, and Prophets did not render it needleſſe for Paſtors and Teachers to be by an Ordinance of God appointed to do it, nor did the appointing of Paſtors and Teachers render Apoſtles, &c. un-neceſſary. It helpeth not to ſay, they were all officers who by divine appointment were to do the work, for we ſay, gifted brethren are alſo by divine appointment to preach; and beſides, the argument is built upon this principle, That what others may do, there is no need that any particular perſons ſhould be appointed by God to do, and ſo it will ſtrike at thoſe as well as others.
If every Church-member of ability may diſtribute to the poor, will it follow thence, that there is no need that any particular perſons ſhould be by God appointed as Deacons to do it? If the inhabitants in a Town may give to the poor, yet it is not reckoned needleſs for Overſeers to be appointed to the work. If ſome friends or Relations may provide for an Orphanous child, will it follow that therefore there is no need that any ſhould be put in truſt, as Guardian for it? Surely this doth not follow.
So, neither doth it follow, that if gifted men may Preach, then it is un-needful, or un-neceſſary that any ſhould be put in truſt with, or have the charge of the flock committed to them, to feed it with the Word and doctrine.
Arg. 4. The truths of the Goſpel are ſuch, as according to Scripture warrant, are onelyonly to be communicated to others, by ſuch as being faithful and able to teach others, and have thoſe things committed to them by Timothies; and private perſons are not ſuch, to whom ſuch things are committed. Ergo, It is unlawful for ſuch to communicate them in that manner. He endeavoureth to prove the propoſition by that place, 2 Tim. 2. 2. And the things that thou haſt heard of me amongſt many witneſſes, the ſame commit thou to faithful men, who ſhall be able to teach others.
Hence he taketh notice of ſeveral things.
Obj. 1. According to Goſpel-order, in Goſpel-Churches, there ſhould be ſome to teach, and others to be taught, ſo ſaith the Apoſtle, 1 Cor. 12. 29 A…e all Teachers? now according to this principle it is poſſible that all may be Teachers in a Church, it all be gifted.
Anſ. 1. It is as poſſible that all in a Church may be Officers; for it they be faithful and able, by what rule can any Presbytery refuſe to ordain them? this is as much againſt himſelf as againſt us.
2. If all were Teachers, yet whilſt one Teaches, the reſt that hear, are taught, 1 Cor. 14. 29, 31.
3. If all the Church ſhould be Teachers, yet others who are unconverted would need to be taught, though the Church did not; and the Text only ſaith [who ſhall be able to teach others] whether in or of the Church.
Obj. 2. It is plain from that place, that thoſe that teach others, muſt be able to teach, and faithful, not unlearned and unſtable men.
Anſ. That none but thoſe who are faithfull and able to teach others, are to preach we grant; and if by unlearned he meaneth men un-inſtructed in Goſpel myſteries, we grant they are to be learned, and no other learning doth this Text require unto preaching; for the things to be committed to them that they might be able to preach, were the doctrines of the Goſpel, which he had heard of Paul [the things thou haſt heard of me. &c.]
Obj 3. Theſe able and faithful men, before they teach others, muſt have a Timothy or Timothies commit the Goſpel to them, it is not enough that they are gifted, faithfull, &c. The word for commit (he ſaith) ſignifies,
1. Sometimes meerly to propound a thing to others, and ſet it before them, thus often, Mat. 13. 24. v. 31. Mark 8. 6, 7. Luke 9. 16. 10. ch. 8. Luke 11. 6. Acts 16. 34. Acts 17. 3. 1 Cor. 10. 27.
2. Sometimes to commit a thing as in trust, when a thing is commited to ſome and not to others, ſo Luke 12. 48. Luk. 23. 46. and ſo Acts 14. 23. Acts 20. 32. So Paul committed the charge to Timothy, 1 Tim. 1. 18 ſo 1 Pet. 4. 19, &c. Either Timothy was to lay open doctrines, ſuch things as be had heard from Paul, viz. the truths of the Goſpel of Chriſt, or elſe he was to commit them to ſome that is to appoint ſome to whom he might intruſt thoſe truths with as publike Treaſurers, to diſpenſe them out.
Anſ. 1. We conceive that a committing the truths of the Goſpel which he had heard from Paul doctrinally, is intended in this place.
1. The word is often uſed only for a committing things doctrinally to others, as Mr. Collings granteth; and ſeeing it will bear this ſenſe, there muſt be ſome ſpeciall reaſon in the Text to reſtain it unto the other ſenſe, elſe an argument from the word taken in the other ſenſe, cannot be cogent.
2. That the word is in this place to be taken onelyonly for a committing Goſpel truths to them doctrinally appeareth.
1. Becauſe the end of this committing Goſpel truths to them is, to make them [able] to teach others: ſuppoſe there were any ſuch act to be performed in ordination as a committing the Goſpell by the Ordainers to the ordained, yet this committing of it to them could not make them able to teach others, unleſs they will ſay that the gifts of the Holy Ghoſt are conferred in ordination, which cannot be proved. Nay, they cannot warrantably ordain any, but ſuch as before were able to teach others, and therefore the ability is not conferred by ordination.
But this committing is to make men able to teach others, as the words do plainly ſhew, 2 Tim. 2. 2. The ſame commit thou to faithful men, who [ſhall be able] to teach others. He doth not ſay commit them to men that [are able] at preſent to teach others, as if the ability were to be antecedent to this committing the things to them; but who [ſhall be able] in future time, or for the time to come; ſo that this committing is to make them able. Many that are faithful, are not ſufficiently inſtructed to teach others, and therefore he bids Timothy teach them the way of God more perfectly, as they did Apollo, Act. 18. 26. that they may be able to teach others. And ſo this proveth an argument againſt him. Thoſe that are faithful, and ſo well inſtructed in Goſpel truths, that they are able to teach others, may and ought to lay forth their abilities that way. But many un-ordained men are ſuch, Ergo,
2 Becauſe it doth not appear from other Scriptures, that any ſuch committing of Goſpel truths (as he ſpeaketh of) by men, is required unto a call, no not to a call to office: Election and Ordination are both compleat without it. We read not a word of it, Act. 6. Act. 13. & 14. The Lord doth commit the Goſpel to Officers, and make them Truſtees thereof, for ſuch a Church as a man by his laſt Will and Teſtament doth commit his child, and an Eſtate to maintain it with, to ſome faithful friend: but we find nothing in the Scripture of mans committing the Goſpel to man, but doctrinally Paul in a doctrinal way committed that charge to Timothy, 1 Tim. 1. 18. for Timothy was a Miniſter before, and therefore this committing it to him, could not authorize him to preach.
Obj. If Timothy were onelyonly to commit them to ſome, that is, to declare them to ſome, and ſet them before their eyes, what means the reſurrection of faithful men, & men able to teach others: Surely Timothy was to preach thoſe truths, not only to ſuch as were faithful, but to ſuch as were unfaithful, that they might learn to be faithful, not only to ſuch as were able to teach others, but to ſuch as were to be taught; therfore it muſt follow, that it is the other committing that is meant.
Anſ. 1. It is not ſaid, commit them to ſuch as [are able], but who [ſhall be able]; it is the committing theſe Goſpel truths to them that maketh them able, and therefore it is in a doctrinal way onelyonly.
2. That Reſtriction is neceſſary, as well to ſhew that unfaithful & unconverted ones are not fit to be Preachers, as alſo to ſhew that more then faithfulneſs is neceſſary to fit a man to teach others, viz. gifts or abilities, as the following words ſhew, they muſt be [able] as well as faithful. Many faithful men are not able to teach others, and ſo though they be faithful, yet they need to have Goſpel truths committed to them in a doctrinal way, to render them able for that work; and therefore this doth not make it follow that the other committing is meant.
Anſ. 2. Suppoſe the other committing be meant, then it may be underſtood of Preachers by Office, and it is not excluſive (as Mr. Shepherd obſerveth) but private men gifted may do it; other Scriptures allow them that liberty.
Though the Apoſtle ſpeaketh de re [teach others] and not expreſſely, de modo, of the manner of performance, authoritatively, office-wiſe, &c. yet the manner muſt neceſſarily be underſtood, elſe it will not help him at all. For ſome teaching of others, he cannot deny to be allowed to ordinary believers, to whom the Goſpel is not committed in that ſence he pleadeth for. He will grant that a private Chriſtian may privately teach others; it is the teaching publikely by perſons gifted unordained, which he oppoſeth. And the Text ſpeaketh no more of that, then of preaching office-wiſe; we may as ſafely read it thus, Who ſhall be able to teach others [office-wiſe]; as he may read it thus, Who ſhall be able to teach others [publikely.]
Arg. 5. Whoſoever may lawfully preach the Goſpel, and interpret Scriptures, may warrantably require a maintenance competent for them, of the Church to which they ſo preach, 1 Tim. 5. 18. Mat. 10. 10. All Goſpel labourers are worthy of their hire; but they are Goſpel labourers, Ergo, Gal. 6. 6. But all thoſe members in a Church that are gifted, cannot require a competent maintenance of the Church in which they are, according to Scripture rules; Therefore they cannot lawfully preach the Goſpel ordinarily.
Anſ. The Scriptures alleaged, ſpeak of a conſtant preaching, ſo as to make it a mans work, or calling to preach, Mat. 10. 10. the Apoſtles were to make it their employment, and 1 Tim. 5. 18. he ſpeaketh of Officers, whoſe work and calling it was, v. 17. The elders, &c. Gal 6. 6. he that is conſtantly taught, is to communicate to ſuch as do conſtantly teach him, and if by ordinarily he intendeth thus much, then we grant his Major, That whoſoever may lawfully make it their work and calling, conſtantly to preach the Goſpel to a Church, may warrantably require a maintenance of the Church to which they ſo preach.
But his Minor is very faulty both in the matter and form. There is in it, Fallacia tertii argumenti, the third argument is changed, it is not aſſumed in the Aſſumption as it is in the Propoſition, but there is a change not onelyonly in the ſence, but even in the tearms. His Major ſaith, they may require a maintenance of the Church [to which they ſo pre…ch]; and his Minor ſaith, they cannot require it, of the Church [in which they are] We ſay, they may warrantably (by Scriptures he alleageth) require a maintenance of the Church to which they ſo preach, i. e. to which they conſtantly preach, making it their work and calling ſo to do, and this is all that his Minor can deny from that Major, and in that ſence we deny his Minor. None of the places quoted do prove that they may require a maintenance of the Church [in which they are]; but they may prove that they may require it of the Church [to which they ſo preach]. But then,
1. It concludeth not, that they may require a maintenance when they preach but occaſionally and not conſtantly; which is often the cauſe where many gifted men are in a Church. They cannot all conſtantly preach to the Church in which they [are] as members; there cannot be time or opportunity for them all to ſpeak, or for others to hear conſtantly. There were many brethren gifted in the primitive Churches, as Corinth, 1 Cor. 14. yet it will hardly be proved that they might all require a maintenance of that Church.
2. If a Church hath many gifted men, and they be deſired to preach conſtantly to other Churches, or to the world, they may require a maintenance of thoſe that are conſtantly taught by them, though they cannot require it of the Church in which they are, as members. And thus it doth not tie ungifted brethren to maintain all thoſe that are gifted, but onelyonly ſuch as conſtantly preach to them, which is a duty they may be able to perform. If men preach occaſionally at Lectures, may they require a maintenance competent for this? or might thoſe Diſciples, Act. 15. 32, 33. require a maintenance for their occaſional preaching. Where there are many gifted men in a Church, they cannot all exerciſe conſtantly, but only occaſionally to that Church, and ſo cannot require a maintenance.
His ſixth Argument about Miſſion we anſwered before.
His ſeventh Argument, That the Churches of Chriſt in all ages have rejected this opinion and practice, we deny. But we are to follow Churches no further then they follow Chriſt, and the primitive Churches we have ſhewn practiſed what we have pleaded for.
Thus we have anſwered objections againſt the preaching of gifted men un-ordained.