The Preacher Sent, Chapter 8
CHAP. VIII.
Anſwering diverſe Arguments brought againſt the preaching of men un-ordained to Office.
Argum. 2.
FRom Hebr. 5. 4, 5. And no man taketh this honor unto himſelf, but he that is Jus Divinum Miniſt. page 71.called of God, as Aaron.—No man ought to take the miniſterial honor upon him, unleſs called by God.
This propoſition (ſay they) is not limited, but illuſtrated.
1. By Aaron, who undertook not this Office, till called thereunto. Exod. 28. 1. No more did any other of the Prieſts in the old Teſtament. 2 Chron. 29. 11. and 16. 16. If the Prieſts and Prophets of the Old Teſtament could not take this honor upon them till called and appointed, who can ſhew any juſt reaſon, why any under the New Teſtament ſhould do otherwiſe? eſpecially, if we conſider that the Goſpel-Miniſtry is more weighty and glorious then the legal was.
2. By Chriſt, who though he be God bleſſed for ever, coequal and coeternal with the Father, yet he glorified not himſelf, to be made an High-Prieſt, but was ſealed and inaugurated by his Father into this great Office. Joh. 8. 54.—and thence they ſay, it cannot but be great preſumption for any man to glorifie himſelf, and make himſelf a Miniſter, before he be lawfully ordained thereunto.—
Anſw. 1. Here they run quite from the Queſtion they undertook to prove, [That none may aſſume the Office of the Miniſtry, unleſs he be ſolemnly ſet apàrt there unto.]
And their concluſion from Hebr. 5. 4, 5. is but only this, that no man ought to take it, unleſs called by God.
If their argument be granted, yet their poſition is not proved by it. Gifted men may have a call of God to preach, and yet not be ſolemnly ſet apart. Hebr. 5. ver. 4, 5. Aaron and Chriſt were both called of God, yet they were not ſolemnly ſet apart by impoſition of hands with faſting and prayer; which is the ſetting apart they intend, as themſelves expreſly declare.
They are blaming gifted men in theſe words, [Such intruders, as will neither Jus Divinum Miniſterii, pag. 67.be ſolemnly ſet apart for the Miniſtry by impoſition of hands, with faſting and prayer, nor give way to them that would.] If to be called of God, and to be thus ſolemnly ſet apart, be all one, then neither Aaron nor Chriſt were called of God, becauſe they were not thus ſet apart. If to be called of God, and to be ſo ſet apart, be different things, then their argument is no proof of their poſition, which they would eſtabliſh by it. Here they take for granted what is denyed by us, viz. that ſuch a ſetting apart, is the only call of God in Goſpel-dayes. Whereas Officers and gifted men, are called of God, i. e. allowed by him to preach; but neither of their cals doth conſiſt in ſuch a ſetting apart, though we grant a ſetting apart by faſting and prayer, to be neceſſary after a call to Office.
2. We deny their general propoſition to have any footing in this Text. For, the [Honor] ſpoken of, and the univerſal note [no man] muſt neceſſarily be limited, according to the ſubject or matter inſiſted on. It is the rule they give us about the note of univerſality [all.]
This univerſal all is to be reſtrained and limited, according to the ſubject or matter Jus Divinum Miniſterii. pag. 95.treated of. Now the ſubject ſpoken of, Hebr. 5. is not the Miniſtry in general; but onelyonly one order of Miniſters, it is not a Goſpel-Miniſtry that is treated of, but a legal; it is not the whole Miniſtry of the Law, but one order of that Miniſtry, viz. Prieſts; it is not all under that order, but the higheſt, the chiefeſt under it; not Prieſts in general, but the High-Prieſt only, as appeareth, ver. 1. [every High-prieſt] taken from among men.—Aaron, ver. 4. and 5. So alſo Chriſt glorified not himſelf to be made [an High-Prieſt.—] Neither is this Highprieſt conſidered as performing a work which is common to him with Miniſters of the Goſpel; he is not conſidered as preaching the word, but as offering ſacrifices for ſin. ver. 1. That he may offer both gifts and ſacrifices for ſins. And ver. 3.—To offer for ſins: and immediately it followeth, ver. 4. And no man taketh this honor unto himſelf, &c. Thus far it is general, that no man taketh, or ought to take the honor to be a High prieſt to offer for ſins, but he that is called of God as was Aaron the High-prieſt.
But becauſe the Apoſtle ſaith, none may take the honor of the Higheſt Office under the Law, to be a High-prieſt, nor do the higheſt work of that Office, viz. offer for ſin; for any to ſay hence, that the Apoſtle makes this general propoſition, No man ought to take the miniſterial honor upon him unleſs called of God, is to conclude beyond the premiſes. For, there was that required unto the higheſt order of Officers, which is not requiſite unto Officers of an inferior ſpecies or order. It were preſumption for any to undertake to be a high-prieſt to offer for ſins as Chriſt did without a call, The deſign of the Apoſtle, is to aſſert Chriſt to be the only high-prieſt, and that the ancient prieſt-hood muſt ceaſe, to give place unto him. To prove him to be a high-prieſt, he compareth him with the high-prieſts of the Law, and declareth that he was called of God, as well as they. ver. 4, 5. And therefore remiſſion of ſin and ſalvation were to be expected by him. ver. 6, 9. but this cometh far ſhort of proving, that al Miniſters of the Goſpel are to be called of God, as was Aaron; ſeeing they do not prefigure Chriſt as Aaron did, are not of ſuch a high order as high-prieſts were, nor do not expiate ſin as Chriſt did.
3. As to their argument as drawn not from Heb. 5. 4, 5. but from the prieſts and prophets in general of the Old Teſtament, it proveth not (if granted) a ſolemn ſetting apart by faſting and prayer and impoſition of hands, but only a call to be neceſſary: and then the queſtion between us, is only this, What that call in Goſpel dayes is? We conclude that Chriſts command or allowance, is a ſufficient call; and if gifted men had not this, we grant they ought not to preach.
Argum. 3. The third Argument is, from the titles that are given to the Miniſters of the Goſpel: they are called Embaſſadors, 2 Cor. 5. 20. Stewards, Tit. 1. 7. Men of God, Tim. 6. 11. compared with 2 King. 5. 8. watchmen, Ezek. 3. 7. Angels, Rev. 2. 1. which are all names of Office, and require a ſpecial deſignation from God.—And theſe titles are applyed not onelyonly to extraordinary, but to ordinary Miniſters. Other titles they mention: Miniſters are called Gods mouth.—Good Souldiers of Jeſus Chriſt—Gods ſervants and Miniſters.—
Anſw. 1. Some of theſe titles cannot groundedly be reſtrained to preachers. For all Chriſtians are Souldiers of Jeſus Chriſt, have ſpiritual armour, and are commanded to uſe it, Epheſ. 6. 10, 11. Finally my brethren be ſtrong in the Lord, and in the power of his might; put on the whole armour of God.—1 Theſ. 5. 8. Let us who are of the day, be ſober, putting on the breſtplate of faith.—All believers, all who are of the day, are commanded to be good Souldiers of Jeſus Chriſt, and ſo are commanded to be preachers, (if that title be peculiar to preachers) which is more then we aſſert. All believers are Gods ſervants; Peter exhorteth them to be, as the ſervants of God, 1 Pet. 2. 16. and they are believers in general he ſpeaketh to, v. 7. v. 9. v. 10. Rom. 6. 22.—Being made free from ſin, and become ſervants to God.—All who enjoy freedom from ſin, are Gods ſervants. Thoſe that are allowed by the Lord to declare his will to others, are Gods mouth, though it be but in a way of private admonition.
To be men of God, is to be his ſervants. And in a general ſenſe, gifted men are Embaſſadors and Angels; which ſignifie, Meſſengers, or men ſent. We have proved before, that gifted men are ſent. They have a command and allowance from Chriſt to go and preach, and are providentially ſent alſo.
2. If thoſe titles muſt be taken in a ſpecial ſenſe, and be applyed to Officers onelyonly, yet ſtill it doth not prove their poſition, that they muſt be ſet apart by faſting and prayer, and impoſition of hands. Their deſignation may be by other acts.
Neither do they deny that men may preach by gift, without ſuch a ſpecial deſignation.
3. If they be taken in that ſpecial ſenſe, then thoſe titles neceſſarily import a ſpecial relation between the perſons to whom thoſe titles are given, and ſome Church of Chriſt: as, they are Angels of the Churches, Rev. 1. 20. Rev. 2. 1. Unto the Angel of the Church of Epheſus.—ver. 8, 12, 18. & 3, 1, 7, 14.
So, they are Stewards; which do not onelyonly denote their having a warrant to Officiate, but alſo their being over the houſhold, Luk. 12. 42, Who then is that faithful and wiſe Steward, whom his Lord ſhall make ruler over his houſhold? They have ſome houſe or Church of God, which they are Stewards over.
Watchmen, Embaſſadors, Biſhops, have ſome Churches or other committed to their charge, to forewarn of dangers, and to do their meſſage to, and overſee: ſo as they ſhould break their truths, if they ſhould not forewarn thoſe Churches, or not do their meſſage to thoſe Churches, or not overſee thoſe flocks, as well as if they did neglect theſe works altogether. As a Father ſhould break the truſt of that relation, if he ſhould not teach, govern, and provide for his own Children, though he ſhould keep a School, and there teach and govern many other Children.
And ſuch a relation, ſuch a truſt or charge gifted men aſſume not; and therefore this Argument ſtriketh not at them, if the titles be taken in ſuch a ſenſe: and if in a larger ſenſe, then gifted Brethren are as capable of thoſe titles as others. Embaſſadors are not onelyonly betruſted with a meſſage, but limited by their commiſſion, what Princes or forrain States to treat with; and if they go to other Princes or States, they cannot treat with them as Embaſſadors, though they may report their Maſters willingneſs to hold a good correſpondency with them alſo.
But if they ſhould not go to thoſe they are by their commiſſion ſent unto, they ſhould break their truſt: and ſo for Stewards, &c.
Argum. 4. Our Brethren argue, from the conſtant diſtinction that is made in Scripture, between gifts and calling: we read, (ſay they) Joh. 20. v. 21, 22. Firſt Chriſt gives his Apoſtles their commiſſion, As my Father hath ſent me, even ſo ſend I you: then he gives them their gifts, Receive the holy Ghoſt. Thus Iſa. 6. 6, 7, 9. God touched his lips with a coal from the Alter, and gifted him; and afterwards he gives him his commiſſion. Thus alſo it was with the prophet, Jer. 1. 5, 9. God ſends him, and then puts forth his hand, toucheth his mouth, and fits him. Even as it is in all civil governments, gifts make not any man a Judge, or a Lord Mayor, &c.
So it is in Church-affairs; it is not gifts, but calling, that conſtitutes a Miniſter; therefore that diſtinction of a Miniſter by gifts, and a Miniſter by calling, hath no footing in the word of truth.—Then women might preach as well as men, for they may have as eminent gifts.—If he (i. e. a perſon gifted) take the Office upon him unſent, he is an uſurper, and may fear to periſh in the gainſaying of Corah, notwitſtanding his gifts.
Anſw. 1. This Argument is like the former; it doth not prove their poſition, if it be granted: for, though gifts and calling & ſending be diſtinguiſhed, yet it doth not follow, that none may aſſume Office of the Miniſtry, unleſs he be ſolemnly ſet apart thereunto: for calling and ſending are not the ſame with ſetting apart; which ſtill they ſuppoſe as granted.
2. The Scriptures alledged, ſpeak of ſending, not of ſetting apart, as diſtinguiſhed from gifting; and of the ſending of ſuch as were Officers before, not of any ſending, that made or conſtituted them Officers: for, Joh. 20. v. 21. As my Father hath ſent me, even ſo ſend I you: i. e. as my Father hath ſent me to make peace for ſome in all Nations, ſo (Mat. 28. 19.) ſend I you into all Nations to publiſh and declare this peace which is made: this was ſpoken to the Apoſtles after Chriſts reſurrection, verſ. 17, 18, 19, 20, 21, 24. and therefore this ſending which is diſtinguiſhed from gifting of them, did not make them preachers or Officers; for they were conſtituted preachers long before, Mat. 10. v. 5, 6, 7. They had preaching gifts before; but here was a communication of the Spirit in a fuller meaſure.
So Iſaiah was a prophet before; and therefore this miſſion, verſ. 6, 7, 9. did not make him a prophet, but put him upon the work of propheſying, which he was called to before.
So Jeremiah is firſt ordained to be a prophet, Jer. 1. v. 5. Before thou cameſt forth out of the womb, I ſanctified thee, and I ordained thee a prophet unto the Nations. Jeremiah excuſeth himſelf, v. 6. I am a child. The Lord ſilenceth him in his excuſes, v. 7.—Say-not, I am a child, for thou ſhalt go to all that I ſhall ſend thee.—
He was ſanctified and deſtinated to be a prophet before his excuſes, yet not ſent till afterward; it is ſaid, To all that I [ſhall] ſend thee to. And verſ. 9. He toucheth his mouth, and fits him. And it is like his miſſion is expreſſed, verſ. 10. However it doth not appear, that his ſending, did conſtitute him a prophet.
So that theſe Scriptures alledged, ſpeak not againſt aſſuming an Office, without being called and ordained; but againſt Officers going to a people which they are not ſent as yet by the Lord unto. Men lawfully called and ordained unto Office-work, may erre this way, as well as gifted men.
3. Their inſtances from civil Governments, might have been ſpared: as gifts makes not any man a Judg, a Lord Mayor, Sheriff,—ſo we grant in Church-affairs, that gifts alone do not make a man a Church-Officer, for then there were no preaching ex dono at all. We have proved, that gifted men have a Call to exerciſe their gifts; and therefore preaching ex Officio & ex dono, hath footing in the word. It is not ſo proper to ſay, A Miniſter by Gift, and a Miniſter by Calling: Gifts do not give being to the Call, it is the written word doth that: yet becauſe gifts are a ſigne to judge by, an evidence who have a Divine allowance to preach, therefore we diſtinguiſh between preaching by Office, and by Gift. Such viſible believers, as are really gifted (if they have not forfeited their liberty by a corrupt life or doctrine, which Officers may do as well as others) by the word of God they have allowance to preach.
Corahs aſſuming the Office of the High Prieſt, which did belong to Aaron; and that without a Call, Num. 16. v. 3, 10. ſpeaketh nothing againſt the preaching of gifted men, who aſſume not Office, and have a Call to preach.
Argum. 5. They argue from the Rules laid down in Scripture, for the Calling of men to the Office of the Miniſtry: The word of God (ſay they) doth exactly tell us the qualifications of the perſon that is to be called, Tim. 3. 2, 3, &c. The Scripture alſo directs for the manner of his calling to the work, who are to ordain, how he is to be ordained, 1 Tim. 4. 14, &c. Now either theſe directions are ſuperfluous and unneceſſary, or elſe it is a truth, that no man ought to take this Office upon him without ſuch a Call. Nor were theſe directions given for that age onelyonly, but for all the ages of the Church to the end of the world; as appears evidently from 1 Tim. 6. 14. compared with 1 Tim. 5. 7, 21. In the firſt place, he is charged to keep thoſe commands without ſpot, to the appearance of Jeſus Chriſt: In the ſecond place, there is a ſolemn charge—and one main ground why Paul chargeth Timothy to be ſo careful—was, that thereby falſe doctrine might be prevented, 1 Tim. 1. 3, 4.—The ſame charge upon the ſame ground is laid upon Titus, Chap. 1. 5, 9, 10.—which (ſoil. directions) are all ain and unuſeful, if any may enter upon the Miniſtry without Ordination.
Anſw. 1. This Argument doth onelyonly prove, that all who aſſume the Office of a Biſhop, or Elder, they ought to be ordained. Thoſe that the Apoſtle ſpeaketh of, are ſuch, 1 Tim. 3. 1.—If a man deſireth [the Office of a Biſhop—1 Tim. 5. 17. Let [the Elders] that rule well, be counted worthy of double honour.—Tit. 1. ver. 5. Ordain Elders, &c. Ver. 7. For a Biſhop, i. e. an Overſeer, muſt be blameleſs, &c. Theſe directions were ſuperfluous, if none were ſo to be ordained.
2. We grant it is a choice means for the preventing and ſuppreſſing of falſe doctrines, to look that thoſe Goſpel-qualifications which are required to be in Officers, be found in men before they be admitted into Office: for if the Paſtors be not ſound in the faith, they will be like to lead the flock into error, and will not ſeek to convince others who are gainſayers.
3 But yet we do not find that the Rules laid down in thoſe Scriptures about Ordination, have the prevention of falſe doctrines as their main ground: as for 1 Tim. 1. v. 3, 4. The Apoſtle beſought Timothy to abide at Epheſus, that he might charge ſome [that they teach no other doctrine.] He doth not bid him charge them not to preach at all, nor charge them not to preach without Ordination; but not to preach any doctrines contrary to the Goſpel. And in Titus 1. he chargeth; that he that be taken into the Office of an Elder, ſhould hold faſt the faithful word, verſ. 9. That he may be able by ſound doctrine, both to exhort and convince the gain-ſayers. For there are many unruly and vain talkers.—Verſ. 11. Whoſe mouths muſt be ſtopped, &c.
He would have Elders able and ſound in the faith, that by ſound doctrine they may ſilence gainſayers; but Election is a means unto this, not Ordination onelyonly. The Church ought to be careful that ſuch be choſen into Office, as are able and faithful.
4. Neither do we finde in any of the places alledged, that Ordination is made the Call to the work of preaching, nor yet the Call to Office: Our Brethren ſtill ſuppoſe that Ordination is the Call to both; which we deny.
This Argument ſpeaketh not againſt the preaching of gifted Brethren without Ordination; for they lay no claim to the Office of an Elder, or Overſeer; and ſuch onelyonly are required there to be ordained.
Argum. 6. They argue from that confuſion which would come into the Church, if every man that preſumes himſelf gifted, ſhould intrude Jus Divin.himſelf into the Office of the Miniſtry, without a regular Call:—the reaſon (they ſay) is apparent; the proſtituting of this ſacred and weighty Office to the wills of men, opens a door to all diſorders, and the introducing of all hereſies and errours: how much did the Church of Antioch ſuffer from ſuch as came from the Apoſtles, and had no commiſſion! Act. 15. Gal. 2. 5. Beſides that contempt and ſcrone which it expoſeth the miniſtry unto: admit the ſame in the Commonwealth, or in an Army; might he that would make himſelf a Mayor, Judge, Conſtable, a Colonel, Chaptain, &c. What an Iliad of miſeries would thence enſue, is eaſier to be imagined, then expreſſed.
Anſw. 1. This is quite beſides the Queſtion; for, we do not aſſert that every man that preſumes himſelf gifted, may aſſume the Office of the Miniſtry, nor that he may preach; much leſs do we ſay, That he may do either without a regular Call: but we ſay, That ſuch believers as are really gifted, (not barely who preſume themſelves ſo to be) they have a regular Call to preach; and this doth not proſtitute either the Office or the work unto the wills of men, nor open a door to diſorders—it being the declared will of Chriſt, that ſuch ſhould preach.
2. We grant, that to a mans exerciſe of his gifts in this or that place, there is prerequired a Call from the people or the Magiſtrate, &c. And ſuch a Call is ſufficient to prevent all thoſe miſeries that they ſuppoſe would enſue upon ſuch a practiſe in a Commonwealth.
3. The inſtances are about Officers; as, to be a Mayor, Judge, Conſtable, &c. is to be an Officer: we plead onelyonly for exerciſe of gifts.
4. It is not ſaid, That the Church of Antioch ſuffered by the preaching of men without a commiſſion, nor without Ordination; but by their preaching falſe doctrine, Act. 15. v. 24. Certain which went out from us, have troubled you with words, ſubverting your ſouls, ſaying, Ye muſt be circumciſed, and keep the Law: to whom we gave no ſuch commandment.
They had no commiſſion to preach, that they muſt be circumciſed—but it is not ſaid, They had no commiſſion to preach the Goſpel.
So Gal. 2. 5. Paul would not circumciſe Titus to gratifie the falſe Brethren, in yeilding the leaſt ſubjection to them, that the doctrine of the Goſpel might be preſerved pure, without legal mixtures amongſt the Galations; for they would have made an ill uſe of it, thereupon to preſs ſuch ceremonies upon them, as of neceſſity to Salvation, or to perſecute thoſe that uſed them not,—and ſo Chriſtian-liberty had been betrayed, if Titus had been circumciſed; but how this ſpeaketh againſt the preaching of true Brethren who are gifted, we know not. Though falſe Brethren have no commiſſion to preach falſe doctrines, yet true Nathaneels, who are gifted, may preach the pure doctrines of the Goſpel, and nothing here ſpoken, will reflect upon them therein. Theſe are not here blamed for preaching without a commiſſion, but for preaching falſe doctrines.
5. That confuſion they ſpeak of, will not be at all avoided by making Ordination the only door into the Miniſtry: for ſuch as preſume themſelves ſo qualified, that they ought to be ordained, if they be denyed Ordination, yet they will count it their duty to preach without it, when they cannot have it: and ſo the door is opened as wide to all diſorders, and the introducing of all hereſies and errors in the way of Ordination, as in the way of the preaching of gifted Brethren; and how will our Brethren ſhut this door, or hinder theſe evils? either it muſt be by Church-cenſures, or by the civil Magiſtrate, that the mouths of unordained men muſt be ſtopped, if Ordination onelyonly giveth power to preach; and both theſe ways are as open to ſtop the mouths of ungifted men, (where the caſe juſtly deſerveth ſuch proceedings) if it be aſſerted that gifted men are empowred to preach.
And thus we have anſwered their Arguments, to prove their firſt Poſition.