The Preacher Sent, Chapter 7
CHAP. VII.
Anſwering the firſt Argument brought againſt the Preaching of men un-ordained to Office.
IN this Chapter we ſhall give anſwers to their firſt Argument againſt the preaching of men out of Office.
Our Brethren in their Jus Divinum Miniſt. pag. 67. &c. lay down two poſitions which their Arguments are reduced to:
Theſ. 1. That none may aſſume the Office of the Miniſtry, unleſs he be ſolemnly ſet apart thereunto.
2. That none may undertake the work of the Miniſtry, except he be a Miniſter.
As to the firſt, it is queſtionable what they mean by [aſſuming the Office of the Miniſtry;] if they intended onelyonly this, that none may take upon them ſuch a relation to a Church without Ordination; or rather thus, That all who aſſume the Office of a Paſtor or Teacher, ought to be ordained: we might grant all their Arguments which they produce, to ſhore up this poſition; and yet gifted Brethren might ſtill have a full liberty to preach in publick aſſemblies, though not ordained: For it is not preaching ex Officio, but ex dono, that we plead for. But by ſeveral expreſſions, they have given us cauſe to think that they have a further reach, viz. to deny the lawfulneſs of any mans preaching, or doing ſuch work of the Miniſtry without Ordination, and ſo both propoſitions make but one; for they ſay, page 67. It is manifeſt that there be ſome who conſtantly ſupply the room of preachers, and arrogate to themſelves the reverence and maintenance due to none but Miniſters; and yet they themſelves were never ordained to this Office.—And in reference to this, their firſt Theſis ſeemeth to be put in. And again, page 76. they uſe theſe words: Having in the precedent Chapter aſſerted the neceſſity of Ordination, to [the work of the Miniſtry] againſt the preſumptuous uſurpation of ſuch as run and are not ſent: we ſhall by the grace of God, in this Chapter, vindicate the work of the Miniſtry, unto thoſe whom God hath ſet as Officers in his Church.
By which words, we gather that their deſigne in the firſt poſition, is to deny that any may do [the work of the Miniſtry] without Ordination. And how they can diſtinguiſh or difference it from the ſecond poſition, when they take it in that ſenſe, we find not. We ſhall reply to ſuch Arguments, as under either do ſeem to ſpeak againſt the preaching of gifted men without Ordination.
Argum. 1. From Rom. 10. 15. And how ſhall they preach, except they be ſent?—the form of the expreſſion makes it morally impoſſible to Jus Divin. Miniſt. pag. 68, 69.preach without miſſion.—As no man to the end of the world can call upon him in whom he believes not, or believe in him of whom he hears not, or hear without a preacher; ſo it is and will be true to the end of the world, that no man can preach except he be ſent. From all they gather,
1. That miſſion is eſſential to the conſtitution of a Miniſter. The Apoſtle doth not ſay, How ſhall they preach, except they be gifted, (though this be true) but, how ſhall they preach, except they be ſent? implying that gifting without ſending doth not conſtitute a Miniſter.
2. That this miſſion is not onelyonly of extraordinary, but of ordinary Teachers, becauſe faith is as much annexed to their teaching, as teaching to their miſſion.—
3. That there is a neceſſity of a conſtant and perpetual, as well as of an ordinary miſſion. If faith depends upon hearing, hearing upon preaching, preaching upon miſſion; then if faith be neceſſary in all ages of the world, miſſion is alſo neceſſary; yea, ordinary miſſion, becauſe extraordinary is ceaſed.
Mr. Collings putteth the Argument into this form.Mr. Collings. Vind. page 42.
What none may ordinarily do but thoſe that are ſent, that private gifted perſons may not do ordinarily. But none may preach, but thoſe that are ſent, Rom. 10. 15.
The Major he endeavoureth to prove thus:
What none can ordinarily do, but thoſe that are ſent, that thoſe cannot do, that are not ſent. But private perſons, though gifted, and deſired, are not ſent. This he would prove from the ſending there meant, which he concludeth cannot be onelyonly a ſending from God immediately, but muſt neceſſarily be meant of a mediate miſſion from God, and that muſt be either by the civil power which none will ſay, or by the Church, not by the whole Church in chuſing.—And therefore by the Presbytery, there muſt concur a commiſſionating of the perſon to the work, by ſuch perſons as have authority from Chriſt to do it. This is the ſum of what is expreſſed in many more words.
Anſw. It may be granted:
1. That miſſion is not onelyonly of extraordinary, but of ordinary Teachers.
2. That miſſion continueth in all ages of the world. But we deny that miſſion is eſſential to the conſtitution of a Miniſter; neither doth the Text conclude any ſuch thing: for it may properly be ſaid, How ſhall they preach, except they be ſent? and yet ſending not be eſſential unto the conſtituting of a man a preacher. We do not ſay, that gifts without a Divine command, do conſtitute a preacher, but yet the words of that Text do not deny it.
The Apoſtle there, neither denyeth gifts, nor affirmeth ſending to be conſtitutive of a Miniſter: for,
1. Miſſion may be neceſſary unto preaching, and yet not be neceſſary unto the conſtitution of a preacher: the Text doth not neceſſarily enforce ſending to be requiſite unto the making of a preacher, but rather unto the act of preaching, [How ſhall they preach:—], for all thoſe words might be aptly uſed about the Apoſtles or others, who were before conſtituted Miniſters. We may ſay, How ſhall a people hear without a preacher? and how ſhall they preach except they enjoy ſome meaſure of health, ſtrength, liberty, under a great ſickneſs, or bodily weakneſs, or impriſonment where none come at them to hear? they that are Officers cannot preach, and yet health, ſtrength and liberty are not eſſential to the conſtitution of a preacher, for then under ſuch ſickneſs, weakneſs, or impriſonment, a man ſhould ceaſe to be one, becauſe he ſhould loſe what is eſſentially conſtitutive of a preacher. It may be ſaid, how ſhall a man preach as an Officer to a Church, without the peoples election? Yet, our Brethren will not ſay, that the peoples election is eſſential to the conſtitution of an Officer.
Therefore the interrogation doth not imply, that ſending is eſſential to the conſtitution of a Miniſter, but onelyonly that it is neceſſary unto ſome miniſtrations. It doth not imply, that miſſion doth make a preacher, but that it is requiſite unto acts of preaching, [How ſhall they preach?—]
2. It may be both naturally and morally impoſſible to preach without miſſion, and yet miſſion may not be eſſential to the conſtitution of a Miniſter, or Preacher: It may aptly be ſaid, How ſhall an Officer preach, except he be where there are ſome to hear? he cannot preach in a wilderneſs or a priſon, where none are to hear; yet his being where ſome are to hear, is not eſſential to the conſtituting of him a Miniſter: for then ſo often as he were alone, ſo often he ſhould ceaſe to be a Miniſter, becauſe he ſhould loſe what is eſſential to the conſtitution of a Miniſter.
How can they preach warrantably, lawfully and orderly, without all thoſe circumſtances which by Goſpelrules are requiſite unto a preacher and preaching? yet who will ſay that all thoſe circumſtances are eſſential to the conſtitution of a preacher? He may ſin in being without thoſe, and yet may have whatever is eſſential to conſtitute him a Miniſter, elſe there are but few Miniſters conſtituted in the world; for who hath all thoſe things which are required to be in preachers? Therefore the form of the expreſſion doth not enforce miſſion to be eſſential to the conſtitution of a Miniſter.
3. Their argument, if granted, doth not prove what they produce it for. If it be morally impoſſible to preach without miſſion, yet it doth not follow thence, that none may aſſume the Office of the Miniſtry, unleſs he be ſolemnly ſet apart thereunto; which was the poſition they undertook to prove. Their argument ſuppoſeth the ſolemn ſetting apart called Ordination, to be all one with miſſion; which is a thing we deny, and they have not proved. If we ſhould grant that miſſion is eſſential to the conſtitution of a Miniſter, yet we might deny a ſolemn ſetting apart, to be eſſential thereunto, unleſs they can prove that Ordination and miſſion are the ſame.
As to the argument as urged by Mr. Collings, if that …, Rom. 10. 15. be means of Officers only, then we … hi… Minor to be univerſally true. Preaching is either ex officio, or ex dono; we grant that none may preach Office-wiſe, but thoſe that are ſent; and according to that interpretation, no more is intended by the Apoſtle. And then ſome may preach by gift who are not ſent, without croſſing this Text.
We deny the Major of his firſt, and Minor of his ſecond Syllogiſm; and we aſſert, That perſons gifted (which he calleth private perſons, becauſe nor ordained, though their work be publick) and deſired, are ſent.
For the clearing of this, we ſhall endeavor to declare what miſſion or ſending it is: And becauſe this is ſo much inſiſted upon, we ſhall ſhew, 1. Negatively, What the ſending cannot be. 2. Affirmatively, What ſending (according to the acceptation of the word in other Scriptures) it may be.
Queſt. 1. What is not Miſſion, or ſending?
Anſw. 1. Miſſion or ſending is not a call to Office, or any act which doth conſtitute a man an Officer or preacher: it is not ſutable to our Brethrens own principles, nor to ours, to aſſert it:
1. Becauſe ſome that were Officers and had a call to preach before, yet had miſſion afterward; the Apoſtles were Officers, had a call and did preach before the death or reſurrection of Chriſt, yet they had miſſion after it. Mat. 28. 19. Go ye therefore and teach all Nations.—For Chriſt to ſay [Go.—] is for him to ſend thoſe that are ſpoken to. They were Officers, preachers before, and therefore could not be conſtituted ſuch by this act, which was ſubſequent to it. A call to Office, and ſending, may differ as prius and poſterius, and therefore they cannot be the ſame.
2. Becauſe miſſion may be iterated and repeated without loſing Office; but (according to our Brethrens principles) ſo cannot the call to Office, or that which conſtituteth a man a preacher: they judge that there ought to be no iteration of that, once an Officer and alwayes ſo, unleſs depoſed. But miſſion was iterated. Matth. 10. ver. 5. Theſe twelve Jeſus ſent forth, and commanded them, ſaying, Goe not into the way of the Gentiles.—ver. 6. But go rather to the loſt ſheep of the houſe of Iſrael. ver. 7. And as you go, Preach.—Here is miſſion or ſending to preach, and they were the twelve Apoſtles that were ſent, who are named, ver. 2, 3, 4. and yet the ſame perſons had miſſion again. Matth. 28. 19. Go ye therefore and teach.—and v. 16. it was the eleven Diſciples which he ſpake to. And hence alſo our Brethren muſt either grant, that Ordination may be iterated, or elſe that miſſion and Ordination are not the ſame, becauſe miſſion is repeated.
3. Becauſe ſome had miſſion to preach, who were not Officers that we can finde, viz. the ſeventy Diſciples: Luk. 10. ver. 1. After theſe things the Lord appointed other ſeventy alſo, and ſent them two and two.—Let them prove that theſe were Officers, who will aſſert it; here is ſending, and yet we finde not that any Officers were conſtituted thereby, and therefore ſending is not a conſtitutive Office-making act.
4. Becauſe, then all that are inſtrumental to others converſion would thereby be proved and evidenced to be Officers, and all that are undoubtedly no Officers would be left hopeleſs that their inſtructions ſhould ever take place to the converſion of others: for, it is made as impoſſible for any to beleeve without a preacher ſent, as it is for any to preach without being ſent: the interrogation runneth through all. Rom. 10. v. 14. How ſhall they beleeve in him of whom they have not heard? and how ſhall they hear without a Preacher? and how ſhall they preach except they be ſent?
Therefore if ſome doe hear the word and beleeve, there is a preacher ſent, or elſe the interrogation hath not the force of a negation, and then their whole argument againſt the preaching of gifted men falleth. That gifted men unordained may be inſtrumental to bring others to beleeving, Scripture and experience hath witneſſed; and this evinceth that they are preachers ſent, and Officers, according to their own arguing.
2. Miſſion or ſending is not Ordination: ſending and ordaining are different things.
1. Becauſe no Scripture (that yet we can finde) doth make miſſion and Ordination one and the ſame thing.
2. Becauſe if ſending be ordaining, then Deacons are ſent, for they are ordained, Act. 6. 6. But we read not of their miſſion.
3. Becauſe miſſion may be iterated, Matth. 10. ver. 5. Matth. 28. 19. But (according to our Brethrens principles) Ordination may not be iterated or repeated.
4. Becauſe the nature of the act (if men be the ſenders) forbiddeth it: for, if a Church hath a Preſbytery within it ſelf, then undenyably that presbytery may ordain other officers for that Church, and then they ſend to themſelves, if ordaining be ſending: for, they ordain them Officers to themſelves; elſe, in caſe any of the ordainers ſhould deſerve cenſuring, the ordained cannot (as Officers) cenſure them. And our Brethren ſay, (Jus Divin. Miniſt. pag. 69.) The ſame perſon cannot be the perſon ſending, and the perſons ſent unto. And ſending neceſſarily implyeth diſtance between the party ſent, and thoſe to whom he is ſent, if the uſual acceptation of the word ſending be followed in a proper ſenſe. Now, if a Church hath a presbytery, and that ordaineth Officers, the Church being preſent (as it was when they ordained Deacons, Act. 6. 6.) how can it be ſaid, that the presbytery doth by the act of ordaining, ſend them unto that Church which is preſent at the ſame time?
3. Barely the gifting men for the work of preaching is not ſending: Matth. 10. ver. 1. He gave them power againſt unclean Spirits, to caſt them out, and to heal all manner of ſickneſs, and all manner of diſeaſe. Here the twelve were gifted, yea, had authority given them for the performing of ſuch acts: for it is ſaid, foreign, He gave them authority, or right, or a lawful power to do theſe works; the word is not foreign, but foreign. and yet as a diſtinct act afterward, ver. 5. Theſe twelve Jeſus ſent forth, and commanded them, ſaying, Go not into the way of the Gentiles.—ver. 6, 7. But go rather to the loſt ſheep of the houſe of Iſrael, and as ye go preach.—Here was their miſſion, and it is diſtinguiſhed from, and ſubſequent to their being gifted, and receiving a lawful power to exerciſe thoſe gifts: and therefore ſending can neither be a gifting, nor an authorizing men to preach; but preſuppoſeth them to be gifted and authorized.
Sending doth not make them preachers, but ſuppoſeth them to be preachers before: and hence, Mar. 3. 14. He ordained twelve, that they ſhould be with him, and that he might ſend them forth to preach. It is made the end of his ordaining, conſtituting, and making the twelve, that he might ſend them forth to preach; and therefore their ſending was conſequential to their being ordained or conſtituted. For the end is laſt in execution, though it be firſt in intention. The means is firſt and in order, before the production of the end. And if conſtituting and ſending were the ſame things, then thoſe words ſhould ſound thus: He ſent twelve, that they ſhould be with him, and that he might ſend them forth to preach. And becauſe it is groſly improper, to ſay he ſent them, that he might ſend them; therefore the conſtituting or making of the twelve, and their ſending forth were different things: So Luk. 9, 1, 2. The giving them power and a lawful right to act, is diſtinguiſhed from ſending. Firſt, he gave them power and authority, ver. 1. there is both foreign, which (ſaith Mr Ferreby) is collatio donorum, and foreign, which (ſaith he) is collatio Mr. Ferreby Lawful preacher. pag. 15.poteſtatis; and yet ſending is diſtinct from and after both. ver. 2. And he ſent them to preach. Therefore ſending is neither gifting nor authorizing of men to preach. Thus negatively, what is not miſſion or ſending.
Queſt. 2. What is [ſending] in Scripture-ſenſe?
Anſw. 1. It is either Chriſts commanding by his word, or aſſigning preachers, to go and publiſh the Goſpel unto ſuch perſons or ſuch a people. 2. Or ſending is a providential diſpoſing of preachers, to ſuch perſons or ſuch a people, as Chriſt hath commanded or aſſigned the Goſpel to be publiſhed unto.
1. Sending is Chriſts commanding by his word, or aſſigning preachers, to go and publiſh the Goſpel unto ſuch perſons or ſuch a people. In this, deſcription of miſſion, there is declared:
1. Who is the perſon ſending, [Chriſt;] neither a Church nor a presbytery, but Chriſt only can command or aſſign the Goſpel to be preached to ſuch perſons or ſuch a people; either a Church or presbyters may exhort and deſire preachers to go unto ſuch perſons, as Chriſt hath commanded or aſſigned the Goſpel to be preached to; but it is Chriſt alone that hath the power to command and aſſign it to be publiſhed to ſuch or ſuch: and hence, Matth. 28. 18, 19.—All power is given unto me in Heaven and Earth, Go ye therefore and teach all Nations.—[Therefore] becauſe [all power] is given to Chriſt, therefore he giveth forth this command, which is a miſſion to all lawful preachers; [Go—and teach] neither ſhall they need queſtion, whether this or that people may by Chriſts miſſion be preached to, ſeeing he is not now with them to give forth immediate commands whither they ſhould go, as in the time of his being on earth; for Chriſts miſſion extendeth to all ſorts of perſons, in all places and ages, to the end of the world. [Go,—Teach all Nations, &c.] But ſtill it is Chriſt that ſaith [Go.] Matth. 10. ver. 6, 7. Luk. 9. 2. And [he] i. e. Chriſt, ſent them to preach.—And the Lord complains, Jerem. 14. 14. [I] ſent them not. It is the work of God and Chriſt only to ſend, let it be proved where ever a Presbytery was impowred to ſend.
3. Who are the perſons ſent, [Preachers, or gifted men impowred to preach.] We proved before, that miſſion doth not make a man a Preacher, but preſuppoſeth him to be one. The eleven Apoſtles were preachers before, and yet had a miſſion after Chriſts reſurrection, Matth. 28. 19. Go.—Hence, if ſuch as are not gifted or impowred undertake to preach, they are not ſent.
3. To whom they are ſent, viz. [to ſuch perſons or ſuch a people, as by Chriſts command are to have the Goſpel publiſhed to them.] Miſſion doth not make it lawful for ſuch a perſon to preach, but for a preacher to publiſh the will of Chriſt to ſuch a people. Sending neceſſarily implyeth that ſome or other are ſent to; now if a man could go and publiſh truths of Chriſt to ſuch perſons as Chriſt had not commanded them to be revealed to, he might be ſaid [not to be ſent] though he were a lawful preacher who did it. As for example, The twelve Apoſtles were authorized by Chriſt to preach, and ſent by him to the Jews, Matth. 10. ver. 6, 7. Go,—to the loſt ſheep of the houſe of Iſrael, and as ye go, Preach,—Here is miſſion: yet if the Apoſtles had gone with this meſſage to the Gentiles at this time, they had run without being ſent, though they were lawful preachsrs; for Chriſt ſaith, ver. 5. [Go not] into the way of the Gentiles. That which made the Apoſtles miſſion to the Jews, ver. 6. [Go,] that is expreſly denyed as to the Gentiles [Go not.] And therefore miſſion is not the impowring of men to preach, but the impowring of preachers to doe ſuch a meſſage to ſuch perſons or ſuch a people. If any were excluded out of Chriſts miſſion, it were to run without being ſent to preach to them; but Chriſts miſſion is general. Matth. 28. 19. Go teach all Nations. Not that every individual preacher is required to go into all nations, and teach in them; but every Goſpel-preacher in whatever nation his lot it caſt, or wherever in a nation he is fixed, yet he doth ſhare in this miſſion, Chriſt ſaith to him, Go teach, becauſe no people in any nation are excepted from teaching. Yet Goſpel-rules are to be obſerved, that a man preacheth not in this or that place, without the due requiſites thereunto; and theſe being found, he may ſafely conclude, that Chriſt ſaith to him, Go, teach this people.
4. What is the meſſage which is ſent: they are to [publiſh the Goſpel;] not that thereby we exclude any part of the will or counſel of God, but their great errand is, to tell them of the glad tidings of the Goſpel; as Mark. 16. ver. 15. [Go ye into all the world,] there is their miſſion, [and preach the Goſpel.—] there is their meſſage. So Rom. 10. 15. How ſhall they preach except they be ſent? as it is written, how beautiful are the feet of them that [preach the Goſpel] of peace.—and hence Jerem. 14. ver. 14. [The Prophets propheſie lies in my name] in ſtead of declaring the truths of God, they vented lies; and then ſaith the Lord, [I ſent them not.—] they propheſie unto you a falſe viſion, and divination, and a thing of nought, and the deceit of their heart. and ver. 15. Jerem. 23. ver. 13. They cauſed the people to erre. ver. 16. They ſpeak a viſion of their own heart, and not out of the mouth of the Lord: and then the Lord ſaith, ver. 21. I have not ſent theſe Prophets. We doe not finde that theſe are blamed for propheſying being no Prophets; but being Prophets, they are upbraided for not propheſying right things, for not carrying a right meſſage unto this people. Sending is not made the call unto the Office of Prophets; it appeareth not but that they had this, but they carryed ſuch news as God ſent them not with. They had allowance to propheſie the truth, as is plain, Jerem. 23. ver. 21, 22. I have not ſent theſe Prophets, yet they ran; I have not ſpoken to them, yet they Propheſied. ver. 22. But if they had ſtood in my Counſel, and had cauſed my people to hear my words, then they ſhould have turned them from their evil way, and from the evill of their doings. By [Counſel] may be underſtood Doctrine, as Act. 20. 27. I have not ſhunned to declare unto you all [the Counſel] i. e. the Doctrine of God. And then it runneth thus: If they had ſtood in my Doctrines, &c. if they had propheſied pure Doctrines of Gods word, then they ſhould have profited the people; but becauſe they propheſied falſe dreams, therefore he declareth that he ſent them not. By all this it is evident, that theſe were Prophets rightly called by the Lord: for would the Lord entayl his bleſſing upon the labors of falſe Prophets, as it was upon theirs, if they had declared his words, ver. 22? Surely they that might have ſuch an aſſurance of ſucceſs in preaching, might lawfully preach the word of God. And therefore how impertinently is this place alleadged againſt the preaching of gifted men? theſe Prophets (by Gods own teſtimony) had allowance to preach Gods word; they are not blamed for propheſying without a call, but for venting falſe Doctrine: and when thoſe who are rightly ordained to Office-work, do ſpeak the viſion of their own hearts, this is as applicable to them as it was to theſe Prophets. If Paſtors or Teachers rightly called do, in theſe days preach lies, in ſtead of truth to the people, the Lord ſaith the ſame to them' they ran, and I ſent them not: i. e. ſent them not with that meſſage. The Lord doth ſend them to preach the Goſpel: when they ſwerve from that; they are not ſent, though the ſame perſons before and after, may properly be ſaid to be ſent, when they preach the Goſpel.
5. What is the work offending: viz. [commanding, or aſſigning to go.] Iſai. 6. 8. Whom ſhall I ſend, and who will go for us? then I ſaid, here am I, ſend me. And how doth he ſend him? ſee ver. 9. And he ſaid, Go and tell this people.—So that for God to ſend, is for him to command to do ſuch a work. So Jerem. 14. ver. 14, 15. [I ſent them not.] What is that? [neither have I commanded them.] Jerem. 23. v. 21. I have not ſent theſe Prophets, yet they ran; I have not ſpoken to them.—Matth. 10. v. 5. Theſe twelve Jeſus ſent forth, and commanded them, ſaying, Go not.—v. 6. But go.—So that undenyable, ſending of Preachers, is Chriſts commanding of them to go, and preach to ſuch a people. And they are not ſent, who are not warranted by ſome command of Chriſt, to publiſh the Goſpel unto ſuch perſons. Indeed they that have not a command or warrant from the Goſpel of Chriſt to preach, they may be ſaid to run without being ſent; yet not as if miſſion or ſending were that which did authorize to Preach, or made it lawful for a man to preach, who elſe might not lawfully do it; but becauſe that man cannot have a command from Chriſt to preach to ſuch or ſuch perſons, (which is the work of ſending, or that wherein the eſſence of miſſion doth conſiſt) without he hath a command or warrant to preach. Chriſt never ſaith to any man, Go preach to ſuch perſons, until he hath firſt commanded him to preach. He that is not commanded to do the work of preaching, cannot rationally be ſuppoſed to be commanded to preach to ſuch perſons, and ſo he may be ſaid to be unſent, becauſe he wanteth the prerequiſites unto ſending.
And whereas ſome object from Jerem. 14. That he is a falſe Prophet, not onelyonly that teacheth lies, but who is not ſent; The Prophet telleth them plainly, v. 14, 15. That his not commanding them to propheſie to that people what they did, was his not ſending of them. The ſame things might have been propheſied to another people at Gods command, and might have been no lies, but truths. Had they propheſied what God commanded, they had been ſent.
6. How, or by what means Chriſt doth command to go and preach; viz. [by his word.] Not by a preſbytery, but by the written word. It is not an immediate miſſion, but mediate, by the word. As Gods command in his word would be a mediate call to hear the word preached, to pray, to be baptized, to receive the Lords Supper, and to perform other Religious ſervices, though no Presbyters ſhould exhort to theſe duties; ſo Chriſts command in the Goſpel, to goe and Preach,—is a mediate miſſion to all lawful Preachers, though no presbyters ſhould urge it upon them. And how a Presbytery can ſend, but by exhorting to follow this command of Chriſt, we know not. And in ſuch a Doctrinal way, for ought we ſee, a private Chriſtian may exhort to go and teach; yea, any Miniſter of Chriſt may ſay to another Miniſter, long after his being conſtituted an Officer, eſpecially in caſe of ſloath and negligence, Go and teach that people committed to thy charge.
We finde Goſpel-commands directed by Chriſt unto Preachers, which have the nature and form of a miſſion in them; as Matth. 28. 19. Go Diſciple all Nations, &c. 1 Pet. 4. 10, &c.
That ſuch a miſſion belongeth to a Presbytery, let them prove that can; we can find no ſillable of Scripture-proof for it. And thus we have cleared the parts of this Deſcription of miſſion.
And, if miſſion be taken in this ſenſe, Rom. 10. v. 15 viz. For Chriſts commanding preachers to publiſh the Goſpel to ſuch perſons, and ſuch a people: Then a moral impoſſibility is intended by the interrogation; and it amounteth to thus much, How ſhall they groundedly, warrantably, or orderly preach, except they have a command from Chriſt to go? The Jews would have ingroſſed this priviledge; they laid claim to preaching as peculiar to them, and denyed that the Gentiles were commanded to be preached to. In anſwer poſſibly unto them, the Apoſtle may ſpeak thus: It is promiſed that in Goſpel-days the Gentiles ſhould believe; and they cannot believe without hearing, nor hear without preaching; nor can any warrantably preach to them, or ſo as to juſtifie their act, or expect a bleſſing from God, except they be ſent: i. e. except the Lord doth command to go and preach to them. If they muſt be preached to, it muſt be concluded that ſome are commanded to go to them with the Goſpel.
And if the words be taken in this ſenſe, the dint of many Objections is avoided, which are levelled againſt a bare providential ſending. We ſay, Providences alone do not expreſs the nature of miſſion; but there is a command of Chriſt alſo, to go and preach, wherein eſpecially this ſending doth conſiſt.
Obj. 1. This ſending is not barely providential, but a miniſterial ſending, as appeareth by the next words: [As it is written, How beautiful are the feet of them that preach the Goſpel—] which words are taken out of Iſai. 52. and the Miniſters he ſpeaketh of, are called Watchmen, verſ. 8. And the prophet himſelf is mentioned as one of them, Rom. 10. 10.
Anſw. 1 The prophet declareth what acceptation ſuch ſhould have amongſt the people, who brought good tidings, who publiſhed peace and ſalvation; but what miſſion they had, whether miniſterial, or providential, the prophet doth not there determine. To uſe their own ſimilitude: If a private perſon ſhould report a pardon to a condemned malefactor, how beautiful would his feet be, though the ſame applied under the broad-Seal, by a perſon delegated from the Supream Magiſtrate, differeth from that.
If perſons had onelyonly a providential ſending, yet all this might be ſaid, How beautiful are their feet, when they bring good tidings of peace and ſalvation! But we aſſert that the King of Saints hath commanded perſons gifted, to go and publiſh theſe good tidings; and this may make the news double welcome.
2. It is promiſed, that their Watchmen ſhall lift up their voice and ſing, verſ. 8. But that all, who are ſaid to bring the good tidings, verſ. 7. are called Watchmen, verſ. 8. is not proved. Some think that by Watchmen there, are underſtood onelyonly Apoſtles, and thoſe that were eye-witneſſes of what Chriſt did, and ſuffered for the redemption of ſinners; becauſe it is ſaid, [For they ſhall ſee eye to eye.—] which is like that, 1 Joh. 1. v. 1.—Which we have heard, which we have ſeen with our eyes.—and then there are more preachers ſpoken of ver. 7. then there are ver. 8.
3. If all of them be called Watchmen, it is a figurative term, taken from thoſe that ſtand in Watch-Towers, who foreſeeing dangers, forewarn of them; and foreſeeing approaching-mercies, give notice of them. And why gifted men may not do this, we know not, though Officers are put in truſt in an eſpecial manner to do it; in which reſpect (though all preachers of the Goſpel be Watchmen, yet) the term may be appropriated to Officers, in a ſpecial ſenſe.
Ojb. 2. If providential ſending were ſufficient, then women-preachers are as much ſent of God—yea, a tyrant, robber, or murtherer may juſtifie himſelf in his wickedneſs, as being ſent by God providentially.—
Anſw. 1. For women we have anſwered the Objection often.
2. More then a providential ſending is aſſerted, viz. a command of Chriſt.
3. The conſequence is feeble, to ſay, If a providential ſending be enough to allow a man to preach, then it may juſtifie men in ſtealing, murthering.—for preaching is a lawful work, but robbing and murthering—are acts in themſelves ſinful. When by an ordering hand of providence, Chriſtians do meet together, they may exhort one another, and pray one with another, Mal. 3. 16. Hebr. 3. 13. But it will not follow, that they may rob and murther one another.
Obj. 3. They are called preachers, or heralds: the participle in the Original, Rom. 10. 14. noti… the Office, as Rom. 12. 7, 8. & 1 Theſ. 5. 12. Heb. 13. 17, &c. and the people are blamed for not hearing them, Rom. 10. 16, 21. but the not hearing of ſuch as are not ſent, is no fault, but a vertue, Joh. 10. v. 5, 8. and by this they would prove it to be an Authoritative miſſion, not providential.
Anſw. 1. The words in the Original in thoſe places, Rom. 12. 7, 8. 1 Theſ. 5. 12. Heb. 13. 17. are not the ſame with that, Rom. 10. 14. which we note, leſt the unlearned Reader ſhould think thoſe places a proof, that the word uſed Rom. 10. 14. ſhould neceſſarily connote Office; whereas other words are uſed there; and therefore they prove nothing to the caſe in hand.
2. For the participle in the Original, Rom. 10. 10. foreign; that doth not denote Office neceſſarily for foreign is uſed, Mar. 1. 45. He went out, and began to [publiſh it.] foreign; and yet he was no Officer, nor had miſſion to preach, or publiſh this; for Chriſt forbad him publiſhing of it, verſ. 44. See thou ſay nothing to any man. So Mark. 7. 36. Luk. 8. 39. Which ſheweth that nothing can be concluded from the Original word, to prove them to be Officers, becauſe it is applyed to ſuch as were no Officers.
3. They may be called Heralds, who preach the Goſpel, becauſe they uſually do publiſh it openly, as Heralds do their meſſages. Similitudes muſt not be ſtretched beyond the ſcope, nor be made to agree in all things. Let it be proved, that preachers are called Heralds, to connote their being authorized to publiſh the Goſpel.
4. We apprehend that people are to be blamed for not hearing gifted men, as Rom. 10. v. 16, 21. If it be their duty to preach, then it is a peoples ſin, not to hear. As for Joh. 10. v. 5, 8. Chriſt aſſerts himſelf to be the true Shepherd, and the door by which men enter into life, and attain ſalvation. verſ. 9. I am the door: by me if any man enter in, he ſhall be ſaved.—And if he intendeth there to aſſert himſelf to be the door by which men muſt enter into the work of preaching, or any Office in the Church, gifted men enter in, by the door of his command. Chriſt ſaith, verſ. 5. And a ſtranger will they not follow, but will flee from him; for they know not the voice of ſtrangers. Such as preach falſe doctrine, or have wicked lives, are not of Chriſts flock, but are ſtrangers; and it is a vertue not to hear ſuch. And Chriſt ſaith, verſ. 7, 8. I am the door of the ſheep; all that ever came before me, are theeves, and robbers: but the ſheep did not hear them. All that in their teaching deny Chriſt to be the door, or who ſhew any other door to life and ſalvation beſides Chriſt, they are not to be heard. Ante Chriſtum venire, non est tempore Chriſtum praecedere, ſed aliam Ferus.quàm Chriſti Doctrinam docere. It may be expounded of thoſe which teach falſe Doctrine, and not of thoſe which enter without ſending.
Here is mention made of miſſion, or of a Presbytery to give miſſion; and therefore it doth not prove, that it is a vertue not to hear ſuch as are not ſent by a preſbytery. Men might be blamed if it were but a providential ſending, as men are often for not hearing Gods voyce in other providences. Amos 4. ver. 6, 7, 8, 9, 10, 11. And thus they may be called Heralds, becauſe they publiſh the Goſpel openly; and people may be blamed for not hearing, and yet no authoritative miſſion from a presbytery may be intended.
Object. 4. All that have gifts are not ſent of God; there are many gifted blaſphemers and hereticks.—
Anſw. 1. Some men ordained may, and do prove ſuch; and ſo if Ordination were miſſion, they might be ſuch, and yet be ſent: this will fall as heavy upon ſuch a ſending, as upon the other.
2. By turning ſuch, I ſuppoſe it will b…id, ordained men loſe their commiſſion: and ſo do gifted men forfeit their power and miſſion: Matth. 7. 15, to 21. Chriſt biddeth them beware of falſe Prophets, and giveth rules whereby they may know them, which will ſpeak blaſphemers,—to be ſuch, as they are to beware of.
And thus much concerning miſſion in the firſt acceptation of the word.
2. Miſſion is a providential diſpoſing of Preachers, to ſuch perſons or ſuch a people, as Chriſt hath commanded or aſſigned the Goſpel to be publiſhed unto; or, ſending is a permitting them to go, a diſmiſſing them, that they may go: Mar. 8. 26. when Chriſt had reſtored the blind man to ſight, he [ſent] him away to his houſe. Mar. 6. ver. 36, 45, 46. He [ſent] away the people.—Act. 17. 14. The Brethren [ſent] away Paul.—Here ſending doth not denote the conferring of any power upon thoſe that are ſent, but only a diſmiſſing of them from the work they were about, to go to ſome other place. Sending is there little more then going, or the permitting men to go. Geneſ. 45. 7. God [ſent] me before you, to preſerve you a poſterity.—The Lord ordering by his providence Joſephs going into Egypt, is called his [ſending] of him, here is a providential ſending. And though other Scriptures ſpeak of ſending in that ſenſe we before ſpake of, yet we do not ſee that but ſending may be taken in this latter ſenſe, in Rom. 10. 15. viz. for ſuch a providential ſending; and then the meaning is but this, How ſhall they preach to the Gentiles, if they do not go, or be not permitted, and by providence ordered to go where they are?
And the ſcope of the place inclines us to theſe thoughts; for the Apoſtle is concluding, that there is no difference of nations in Goſpel-dayes. Rom. 10. v. 11, 12. There is no difference between the Jew and the Greek.—ver. 13. For whoſoever (i. e. whether he be Jew or Gentile) ſhall call upon the name of the Lord, ſhall be ſaved. Here he aſſerteth the calling of the Gentiles; and from thence he inferreth that Preachers of the Goſpel muſt be ſent unto them, becauſe as ver. 14, 15. They cannot call on the Lord without beleeving, nor cannot beleeve without hearing: they cannot hear without a Preacher; they cannot preach (i. e, to the Gentiles, for they are ſuch as had not heard of Chriſt, ver. 14.) except they be ſent, i. e. except by providence they be ordered to go amongſt them. The Jews grumbled at the going to preach unto the Gentiles: the Apoſtle proveth that they muſt be called, and therefore ſome muſt go preach to them. How ſhall they come by the glad tidings of the Goſpel, if none go to them therewith? Alas they have no preachers amongſt themſelves, and how ſhall they hear, if none preach; and how ſhall they preach, if they do not go where they are to hear? now ſhall Paul preach to the nations of the Gentiles, if he be detained at, or doth not go from Jeruſalem?
And all other interrogations, ver. 14. are to be underſtood of a natural impoſſibility; it is naturally impoſſible for a man to call on him, that he hath not beleeved on; and to beleeve on him, of whom he hath not heard; and to hear without a preacher, i. e. without one or other to publiſh what is to be heard: and that this onelyonly ſhould be underſtood of a moral impoſſibility, [how ſhall they preach except they be ſent?] it is hard to conclude.
[Sending] in this ſenſe denoteth the ordering of a preacher for his bodily preſence, what place it ſhall be in, for preaching. This ſending may be iterated and repeated often. Thus God ſendeth, when by his providence he ordereth or diſpoſeth of things ſo, as there is a going to ſuch a place to preach. Thus Magiſtrates may ſend preachers to places that are deſtitute of the means of Grace; thus they ſent ſome Miniſters into Scotland, others into Ireland.—Thus a Church may ſend. Acts 11. ver. 22. Then tidings of theſe things came unto the ears of [the Church] which was at Jeruſalem, and they [ſent forth] Barnabas, that he ſhould go as far as Antioch, Here the Church ſent out a Preacher. Thus Presbyters may ſend men to preach. Act. 8. 14. When the Apostles which were at Jeruſalem, heard that Samaria had received the word of God, they ſent unto them Peter and John. Thoſe that were ſent, were preachers before, had no authority to preach conferred upon them by their miſſion; and if they had, then a Church may give authoritative miſſion; for the Church ſent Barnabas, Act. 8. 14. And what is there more in this ſending, then a deſiring of him to go, or a diſmiſſing of him?
And thus gifted men are capable of being ſent, as well as others, ſeeing there is no act of power about it And where there is no diſtance, there needeth not this miſſion by men: but how ſhould they preach to the Gentiles, who were at a diſtance, except they were ſent by thoſe Churches where now they preached? and if no more be intended, Rom. 10. 15. it may eaſily be judged, what a poor argument that is, which many bring from that place, againſt the preaching of gifted men.
And thus much in anſwer to their firſt argument: we ſhall be brief in anſwering the reſt.