The Preacher Sent, Chapter 9
CHAP. IX.
Anſwering ſuch Arguments as are brought to prove, that none may do the work of the Miniſtry, without Ordination.
THere are ſeveral diſtinctions which our Brethren premiſe before they come to their arguments, and theſe we have ſpoken to before. They ſay (Jus Div. Min. p. 78.) [It is Authoritative teaching only which we deny.] If by authoritative they mean the preaching Office-wiſe, or ſuch preaching wherein Office-power is put forth, we might grant all their Arguments, and yet nothing is gained againſt the preaching of gifted men.
But becauſe their poſition and ſome of their Arguments ſeem to reach further, and to deny all ordinary preaching without Ordination; therefore we ſhall give a reply to ſuch arguments as ſeem to have the greateſt ſtrength in them: their poſition is this.
Poſition. That none may do the work of the Miniſtry, without Ordination. Jus Divin. Miniſt. pag. 78. That none may undertake the work of the Miniſtry, but he that is ſolemnly ſet apart thereunto. Jus Divin. Min. pag. 80.
Their Arguments to prove this, are eight in number.
Argum. 1. That work for the doing of which God hath deſigned ſpecial Officers of his own, neither ought nor may be performed by any that are not deſigned unto that Office. But God hath deſigned ſpecial Officers of his own, for the preaching of his word. Therefore none ought or may preach the word, but ſuch as are deſigned unto this Office.
Anſw. Their Minor we grant, if they intend no more in it, then they intimate in the explication of it. We acknowledge that preaching of the word is one work aſſigned unto Officers. It is not their only work, yet it is one ſpecial work which they are appointed to perform.
But their Major we deny: and we ſay, That a work for the doing of which God hath deſigned ſpecial Officers of his own, may be performed by ſome that are not deſigned unto that Office. As for example, Act. 6. 4. But we will give our ſelves continually to prayer, and to the Miniſtery of the word. Here prayer is declared to be a ſpecial work of Officers, as well as the Miniſtery of the word; the Apoſtles would have Deacons appointed, that they might be freed from worldly incumbrances, and might give themſelves continually, not only to preaching, but alſo to prayer; and therefore prayer is a work for the doing of which God hath deſigned ſpecial Officers of his own. So Act. 20. 36. Yet prayer may be performed by ſuch as are not deſigned unto Office. It is the duty of every Chriſtian to be exerciſed in the work of prayer. 1 Theſ. 5. 17. Pray without ceaſing: and this is injoyned the Saints in general, ver. 14. We exhort you brethren. Jam. 5. 13. Is any among you afflicted? let him pray.
Alſo to diſtribute worldly goods is one work, for the doing of which God hath deſigned ſpecial Officers of own, viz. Deacons. Act. 4. 34, 35. compared with Act. 6. ver. 1, 2. &c. and yet it is the duty of ſuch as are not deſigned unto that Office, to diſtribute to the neceſſities of others. Rom. 12. 13. Diſtributing to the neceſſity of the Saints.—and this is put in the midſt of Chriſtian duties: ver. 12. Such as are to rejoyce in hope, and be patient in tribulation, and continue inſtant in prayer, are alſo to diſtribute.—and therefore it cannot be reſtrained to Officers. 2 Cor. 9. 1, 2, 13.
Alſo exhorting, and reproving or rebuking, are works for the doing of which, God hath deſigned ſpecial Officers of his own. The Apoſtle layeth down the qualifications of a Biſhop or Elder, Tit. 1. ver. 5, 6, 7, 8, 9. and one work of his is, to exhort and convince gainſayers, ver. 9. and Tit. 2. 15. Theſe things ſpeak and exhort, and-rebuke with all authority. Yet theſe works may warrantably be performed by ſome that are not deſigned unto that Office. Heb. 3. 13. Exhort one another dayly.—and 10. 25. Matth. 18. 15.
Object. 1. But though private Chriſtians may doe thoſe works in the matter of them, which God hath deſigned Officers to, as privately pray, diſtribute, exhort, rebuke;—yet they may not do theſe in the ſameway and manner, that Officers are to perform them in; not publickly, or with all authority.
The fuller anſwer to this objection is given before; yet we will add thus much:
Anſw. If an Officer exhorteth or rebuketh ſuch as he is over in the Lord in private, will not this be deemed another manner of act, then if a brother doth it, who is no Officer? If ſo, then the publickneſs of an act, is not neceſſary to make it an act of Office.
2. If it be the different way and manner of acting, that maketh any act to be an act of Office; then our Brethrens argument halteth: for that is drawn from the work it ſelf, not from the manner of working. Let them put their argument into that form, and then it muſt run thus:
That work for the doing of which God hath deſigned ſpecial Officers of his own, neither ought nor may be performed in that ſame way and manner which Officers act in, by any that are not deſigned to that Office. But God hath deſigned ſpecial Officers of his own for the preaching of the word. Therefore none ought or may preach the word in the ſame way and manner that Officers doe, but ſuch as are deſigned unto this Office.
And if they will put the argument into this form, we may grant the whole, and yet gifted men may preach the word without croſſing of it; for they do it in another way and manner, not under ſuch a relation to thoſe they preach to, as Officers are.
And although this Anſwer might be ſufficient to the Argument, yet we ſhall take away their grounds for their Major.
Object. 2. God hath ſeverely puniſhed ſuch as have done the work appointed by him to ſpecial Officers, though they had no intent to invade the Office unto which that work was by God deſigned:—Saul, 1 Sam. 13. 8, 9, &c. he loſt his Kingdom for offering ſacrifice, though but once, and that in a great ſtraight.—Uzzah, 1 Chron. 13. 9, 10. who put his hand to the Ark, and that out of a good intention to keep it from falling, when the oxen ſhook it; and yet the anger of the Lord was kindled againſt him, & he ſmote him that he died.—Uzziah, 2 Chron. 16. 16, 17, 18.—went into the Temple of the Lord to burn incenſe upon the Altar of Incenſe.—and though he was a King, yet the Lord ſmote him immediately with the plague of Leproſie, of which he was not healed till his death.
Anſw. 1. This Objection concludeth as much, or is equally ſtrong againſt the preaching of any who are not Officers, be the neceſſity never ſo great, and the caſe never ſo extraordinary; and ſo is againſt themſelves as much as againſt us: for they grant (Jus Div. Miniſt. pag. 80.) that in caſes of neceſſity, men out of Office may preach; and inſtance in Aedeſius and Frumentius two private men, by whoſe means the Indians were converted to the Chriſtian faith, &c.
Now the caſe of Saul was extraordinary, the Philiſtims were ready to aſſault him, he had not made his peace with God, Samuel delayed his coming, the people began to ſcatter from him; whereupon he conſtrained himſelf, and offered a ſacrifice: all theſe things our Brethren reckon up, (Jus Divin. Miniſt. pag. 81.) and then call it a neceſſitated act.
So in the caſe of Uzza, what greater neceſſity could there be then this, when the Ark was in danger, 2 Sam. 6. 6. The oxen ſhook it. 1 Chron. 13. 9, 10. The oxen ſtumbled. If the Ark had fallen or had been broken, how exceedingly Iſrael had ſuffered by it, the uſe of it will evidence, and that dolefull complaint, 1 Sam. 4. 17. The Ark of the Lord is taken. and ver. 22.—The glory is departed from Iſrael, for the Ark of God is taken.
Either our Brethren muſt ſay, That none may preach in a caſe of neceſſity without Ordination, or being deſigned to Office, and ſo croſs themſelves; and that none muſt preach as probationers, (for that is deſignation to Office) but they muſt ordain men before they hear them preach, and ſo before they know their fitneſs to preach; or elſe they muſt grant, that theſe examples of Saul and Uzza, are impertinent, and no proofs of the Argument. Let them prove that theſe acts might be performed (ſo much as once) by any before they were actually in ſuch Offices as the works did belong to, upon any account whatever.
2. Theſe acts were expreſly forbidden, and ſome of them threatned with death to any perſon that did them, beſides the Officers deſigned for the doing of them; as Numb. 4. ver 15. The Sons of Kohath ſhall come to bear it, bu… they ſhall n…t touch any holy thing, leſt they dy.—They are forbidden ſo much as touching of any of the holy things, upon pain of death; Uzzah breaking ſuch a command, he ſuffered the penalty, was puniſhed with death. So Numb. 16. ver, 40. That no ſtranger, which is not of the ſeed of Aaron, come neer to offer incenſe before the Lord, that he be not as Korah and his company, &c. All Iſraelites or Levites (ſave Aarons ſons only) are counted ſtrangets in this caſe of Prieſt-hood. None might Offer incenſe Ainſw.but they, leſt they be as Korah, in ſin and puniſhment. Numb. 1. 51. Numb. 18. 22, 23. Neither muſt the Children of Iſrael henceforth come nigh the Taberbernacle of the Congregation, leſt they bear ſin, and dy.
Let any ſhew where the preaching of gifted Brethren is thus forbidden, elſe theſe examples are nothing to their purpoſe. And beſides, the matter of theſe works, as well as the manner of performing them, was not allowed to any but thoſe Officers; whereas the matter of this work of preaching is allowed undenyably to ſuch as are no Officers: they may exhort and reprove privately, by our Brethrens own grant; but might not privately burn incenſe, or offer ſacrifice:—which ſheweth a further difference between thoſe acts.
Object. 3. This practiſe doth make voyd, or at beſt unneceſſary and inſufficient, thoſe Officers which God hath appointed. What needs a peculiar Officer to be ſet apart to a common work?
Anſw. 1. It is common but to ſuch as are gifted, not to all Chriſtians, as they ſuggeſt.
2. It is not performed in the ſame manner by gifted men, or under ſuch a relation, as in caſe of Office it is: Officers preach to their Churches, as to thoſe that they are over in the Lord, & that are committed to their charge for ſuch ends; but gifted men ſtand not under any ſuch relation to thoſe they preach unto. Some Churches have no Officers; and thoſe that have, yet need the gifts of other Members. In ſome places there are no Churches to be Officers to, the people having never had the Goſpel preached to them. It will hardly be proved, that Officers muſt leave their Churches, to preach to theſe; and if not, they muſt either finde ſome Officers who have no Churches, which is to finde a ſhepherd without a flock, a relate without a correlate; or elſe they muſt ſay, that none muſt preach for the converſion of ſuch, or elſe that men not in Office may preach: and this doth not make Officers either voyd, unneceſſary or inſufficient. Officers are neceſſary and ſufficient to the end that Chriſt hath appointed them unto, to be over, and take charge of his Churches under him; but they are not ſufficient to undertake the whole worke of preaching in all places and to all perſons.
3. This Objection lyeth as ſtrongly againſt Officers being deſigned to admoniſh, exhort, or reprove, at leaſt in private; for what need a peculiar Officer to be ſet apart (ſay they) to a common work? other Chriſtians may exhort and reprove; and will our Brethren ſay, therefore there is no need, that Officers ſhould be deſigned to this work?
Obj. 4. This practiſe doth confound & diſturb that order which God hath ſet in his Church, therefore it muſt needs be ſinful: God is the God of order, and not of confuſion, 1 Cor. 14. and hath commanded that every one ſhould do his own work, 1 Theſ. 4. Rom. 12. And abide in his own calling, 1 Cor. 7. he hath condemned thoſe that walk diſorderly, 2 Theſ. 3. and are buſie-bodies: he hath placed in his Church different orders, ſome ſhepherds, ſome ſheep; ſome Teachers of the word, ſome to be taught: as their places, ſo their works are diſtinct.—This takes away the diſtinction between ſhepherds and flock, Paſtor and people, &c.
Anſ. 1. We have proved that the preaching of gifted Brethren is a part of that order which Chriſt hath appointed, & therefore doth neither confound nor diſturb that order which God hath ſet in his Church. If Chriſt hath allowed their preaching, then it is their work, and in doing of it, they walk orderly. We have ſhewn before, that it doth belong to their place and calling to preach: and thither we refer the Reader.
2. The preaching of perſons not deſigned to Office, doth not take away the diſtinction between ſhepherds, and flock; Teachers, and ſome Taught:—becauſe they do not act under ſuch a relation towards them as Officers do.
A Father may reach and inſtruct his children as a Father, another man may inſtruct and teach the ſame children as a School-maſter; yet theſe relations are not deſtroyed or confounded hereby, though both doe the ſame work. Here are Fatherly teachings, and yet the diſtinction between the Maſter and Scolar is not taken away: and the ſame may be ſaid, if a friend Teacheth them, who ſtands in no ſuch relation to them. It is a common practice in Schools for ſome youths of ripe wits and wel learned, by the appointment of the School-maſter to be often ſet to teach fellow-ſcholars; and yet the diſtinction between School-maſter and Scholars, is not taken away hereby, he remaineth School-maſter ſtill to thoſe youths who teach others in the School. So gifted men are by Chriſts appointment to teach others, and yet the diſtinction between Shepherd and flock, Paſtor and people,—is not taken away hereby; the Officer of ſuch a Church, where ſuch gifted men are, doth remain a ſhepherd, a paſtor, or Teacher ſtill, even to thoſe gifted men who teach others.
3. If you will take paſtor, ſhepherd or teacher, not for the relation, or ſuch as take charge of a flock, a people, a Church, for feeding and teaching, but for any that doe feed or inſtruct others; yet in that ſenſe will not the diſtinction betweene ſhepherd and flock, &c. be taken away; for there are many in a Church, that are not gifted to teach others; and they and the women are fed, are taught. Yea, thoſe who themſelves are teachers, yet in that general ſenſe are properly ſaid to be taught, when they hear others preach: 1 Cor. 14. 31. Ye may all propheſie one by one, that [all] may [learn] and [all] may be [comforted.] All the prophets when they hear, they are Learners.
And thus we have anſwered their firſt argument. No Religious ſervice may be performed Argum. 2. Jus Divin. Min. p. 85.unto God by any other ſort of perſons then ſuch as are appointed or otherwiſe warranted thereunto. The preaching of the word is a religious ſervice unto which perſons gifted, not ordained, are neither appointed nor warranted. Therefore the preaching of the word may not be performed by gifted perſons un-ordained.
Anſw. We deny their minor, and we aſſert, That perſons gifted, not ordained, are appointed or warranted to preach the word.
Object. 1. They are not appointed; for then every gifted man that preacheth not, is guilty of the ſin of omiſſion.
Anſw. 1. So he is guilty of the ſin of omiſſion, if an opportunity hath been offered, and he will not preach. If no door be regularly opened for men gifted or Ordained, to exerciſe their gifts, then it is no ſin of omiſſion.
2. He is guilty of the ſin of omiſſion, if he doth not preach at all, if ſcuh an opportunity be offered; but he may not be guilty of the ſin of omiſſion for not preaching at this place or that time: as the want of a call from others to exerciſe his gifts, may free it from being a ſin of omiſſion; ſo there may be ſomething that may juſtly hinder the perſon gifted from accepting of a call to preach in ſuch a place, or at ſuch a time; as ſickneſs may diſable, and other natural cauſes: ſo upon moral accounts, either men gifted or ordained may lawfully refuſe to preach, to ſome people at ſome times.
Obj. 2. Then preaching muſt be looked upon as a common duty, enjoyned unto all believers, as ſuch: and every one ſhould ſtudy Divinity in order to preaching; and wo to him that preaches not, though he could preach but one Sermon onelyonly, and doth not.
Anſw. 1. If they intend this of being immediately under an injunction to preach; there is no ſhadow of reaſon for the conſequence. To ſay, if all gifted perſons are to preach, then all believers are to preach, as ſuch, we deny it; for, many believers are not gifted: it is enjoyned onelyonly to gifted believers.
2. If they intend it of a mediate injunction, that believers, as ſuch, are enjoyned to ſeek for ſuch gifts as they may be able to teach others, we ſee no inconvenience in that: for the Apoſtle exhorts the Brethren in general of the Church of Corinth, to covet to propheſie, 1 Cor. 14. v. 1, 5, 39. And the Apoſtle blameth the Hebrews in general, thus: Heb. 5 v. 12. When for the time ye ought to be teachers, ye have need that one teach you.—
3. The Apoſtle was undoubtedly ad Officer, and ſaith it of himſelf, 1 Cor. 9. 16. Wo is unto me if I preach not the Goſpel. And therefore this concludeth no further then Officers; or if it doth reach further, it is onelyonly as we have expreſſed under the former Objection about its being a ſin of Omiſſion not to preach.
4. We deny that ſuch a man is gifted who is able to make but one Sermon in his life-time. We ask our Brethren, whether they would deem a man gifted to preach, and ſo durſt ordain him, if he could make but one Sermon?
To prove their Minor further, that gifted perſons are not warranted to preach, they tell us that the Miniſtry of the word is founded in inſtitution, and therefore muſt be regulated according to it: and tell us, That for the publick exerciſe of gifts by thoſe who are no Miniſters, they find no inſtitution, and refer to their anſwers to Objections.
And in anſwer to this, we refer the Reader to our foregoing reaſons, which prove an inſtitution for it.
If no man may do the work of the Magiſtrate in the Civil, or of a Deacon in the Eccleſiſiaſſical Argum. 3. Jus Div. Min. p. 86ſtate, but he that is called to the Office of a Magiſtrate, or of a Deacon; then much leſs may any man preach the word (which is the work of a Miniſter) but he that is called to the Office of the miniſtry. But no man may do the work of a magiſtrate in the Civil, or a Deacon in the Eccleſiaſtical ſtate, but he that is called to the Office of a magiſtrate, or of a Deacon: therefore.
Anſw. 1. This argument holdeth as ſtrongly againſt the preaching of any as probationers, as it doth againſt other gifted men. Our Brethren hold forth this as their own principle and practice, that men may preach for tryal ſeveral times, before they be ordained; and indeed how could it be known that they were apt to teach, if they never made tryal? no man may doe ſo much as one particular act that belongeth to a magiſtrate, unleſs he be called to the Office of a magiſtrate: it was but one particular act that was deſired. Luk. 12. ver. 13. If this argument therefore be valid, they muſt not preach ſo much as one ſermon as probationers, before they be ordained to Office.
2. Both propoſitions may be denyed.
1. The Major or conſequence will not hold good. Though no man might do the work of a magiſtrate, or of a Decon, but he that is called to ſuch Offices; yet a man may preach the word (which is one work of a Miniſter) who is not called to the Office of the miniſtry.
Becauſe the work of a magiſtrate is peculiar to, and doth neceſſarily imply and preſuppoſe the Office of a magiſtrate; but preaching the word doth not neceſſarily preſuppoſe or imply the Office of the miniſtry. Preaching is one work which miniſters in Office do perform; but it is not ſo peculiar to Office, as the work of a Magiſtrate is. As for example, Prayer is one work of a Miniſter. Act. 6. ver. 4. But we will give our ſelves continually [to prayer] and to the miniſtry of the word. Their argument is as forcible againſt gifted mens praying, or giving themſelves to prayer, as againſt their preaching; thus: if no man may do the work of a Magiſtrate in the civil, or of a Deacon in the Eccleſiaſtical ſtate, but he that is called to the Office of a Magiſtrate, or of a Deacon; then much leſs may any man give himſelf to prayer (which is a work of a Miniſter) but he that is called to the Office of the Miniſtry.
But will our Brethren ſay, that no man may pray, or give himſelf to prayer, but he that is in Office? yet prayer is a work that Officers perform as well as preaching. If they ſay, that prayer is not peculiar to Office; we ſay, no more is preaching.
Object. The reaſon of the connexion is evident; for by how much the work of the miniſtry is of greater conſequence, difficulty, and danger then either of theſe, by ſo much the greater care and circumſpection is to be taken, that it be not performed promiſcuouſly.—
Anſw. This doth not make the conſequence evident.
1. Becauſe this care and circumſpection may be taken, and yet men who are allowed to preach, may not be called to Office: a man may have approbation, and yet not have Ordination. If we ſhould grant that none might preach until they be approved, and upon tryal be found to have thoſe qualifications, which by Goſpelrules preachers ought to have; yet how will it follow none may preach, unleſs they be called and to Office
2. Becauſe men may warrantably perform ſome works of greater conſequence, difficulty and danger, who yet may not perform works of leſs conſequence and importance: as for example, every Chriſtian may beleeve, and exerciſe himſelf to meditation of the word; which are works of higher conſequence, becauſe the ſalvation of the ſoul is ſo neerly concerned in them; and yet every Chriſtian may not doe the work of Magiſtrates or Deacons, which are of an inferior nature, relating more to the good of the Body. Neither will it help to ſay, that mediatating and beleeving are not acts of Office, unleſs they can prove, that preaching is an incommunicable act of Office: the example is brought only to ſhew, that God doth not allow ſome works of an inferior nature to be done by men unappointed to Office, and yet doth approve of their adventuring on works of higher conſequence, difficulty and danger, without their being called to Office.
If the Lord hath warranted by his word, and allowed gifted men to preach without a call to Office, then they may do it, though it be a work of higher conſequence then the work of a Magiſtrate, which they may not do without a call to the Office of a Magiſtrate. We know not any that plead for preaching without a Commiſſion; but we ſay, a written word is Commiſſion enough to preach without ordination to Office. The Lord can limit a leſſer work to Office, and not ſo limit a greater work; and what is man, that he ſhould gainſay it?
2. The Minor may be denyed in part; For, ſome men may doe the work which a Deacon doth, who is not called to the Office of a Deacon: diſtributing to the neceſſities of the Saints is a work of a Deacon, Act. 6. and yet (as we ſhewed in the anſwer to their firſt argument) men out of Office may diſtribute for the ſame end, Rom. 12. 13. We do not think, but that if a man hath ability, he may lawfully diſtribute of his own goods, to all thoſe Church-members that are in want, though he be no Deacon by Office; yea, he may diſtribute to the ſame perſons, the ſame quantity, being as yet no Deacon, that afterward he doth being a Deacon, and yet may not be blame-worthy; and why may not a man as lawfully preach, and that to all thoſe perſons, being as yet no Officer to them, which afterward he preacheth as an Officer to?
Therefore, if by doing the work of Magiſtrates, or Deacons, they mean barely a doing the ſame work that they do, and do not intend it of acts peculiar to their offices; then their Minor is denyed: ſome men may lawfully do ſuch works, who are not called to be Magiſtrates or Deacons. But if by doing the work of a Magiſtrate, they mean, a work peculiar to a Magiſtrate; and by the work of a Deacon, a doing of it as under ſuch a relation to the Church, or in ſuch a manner as Deacons by their office are to do it; then we grant their Minor: none may do works peculiar to a Magiſtrate, or take the overſight of the Churches treaſure, or call for, receive and diſpoſe of the Churches goods, as one that is a truſtee, and hath ſuch a charge committed to him for the good of that Church, unleſs he be called to the office of a Deacon. Theſe things partly expreſs what the office of a Deacon is, and what it is for Deacons to put forth acts of their office. Act. 6.
And then we deny their Major: If none may do ſuch works (without a call to thoſe offices) in ſuch a manner as is peculiar to thoſe offices, to ſay, then much leſs may any man preach the word, but he that is called to the office of the Miniſtry; this conſequence is feeble: for preaching is not an act peculiar to office, in it ſelf; but when performed by perſons under a ſpecial relation to thoſe that are preached to. Becauſe a man may not perform an act of office without a call to that Office, therefore he may not exerciſe a gift, in doing that which is no act peculiar to Office, this doth not follow.
If none may adminiſter the Sacrament, but he that is lawfully called and ordained Argune. 4 Jus Divin. Min. p. 87.thereunto; then neither may any preach, but he that is lawfully called and ordained. But none may adminiſter the Sacraments, but he that is lawfully called and ordained thereunto. Therefore.
Anſw. We deny the conſequence of the Major: it doth not follow, that if none may adminiſter the Sacrament but he that is lawfully called and ordained thereunto, then neither may any preach, but he that is lawfully called and ordained.
By being lawfully called and ordained, they muſt underſtand, a being called and ordained to office, as elſewhere they expreſs it; otherwiſe we may grant their whole argument, and yet gifted Brethren may preach: for the concluſion will be no more but this; therefore none may preach, but he that is lawfully called and ordained.
We have proved that gifted men are called and ordained, or appointed by God in his word to preach; and therefore in this ſenſe it concludeth nothing againſt their preaching.
Yet neither way is the conſequence good: though it be true, that none may preach without a lawful call, yet it doth not follow, that if gifted men may not adminiſter the Sacraments, then they may not preach; for the adminiſtration of the Sacraments may be peculiar to Office, and preaching not be ſo.
But let us hear their proof of it.
Object. The connexion is clear, becauſe that theſe two works are joyntly in the ſame Jus Divin. Min. p. 8 8.Commiſſion, Matth. 28. 19, 20. and of the two, the preaching of the word is the greater work: this the Apoſtle intimates, 1 Cor. 1. 17. Chriſt ſent me not to baptiſe, but to preach the Goſpel. The negative partiticle is here (as in many other places) taken for the comparative; he was ſent rather to preach, then to baptize: and by this manner of expreſſion it appears, that to preach was his more proper and eſpecial work.—
Anſw. 1. This argument is as ſtrong againſt themſelves as againſt us; for, they allow and frequently put men upon preaching as probationers, who are not ordained, yet they will not allow them a power to baptize, or adminiſter the Lords Supper ſo much as once, until they have taken Orders (as they call it) or have received Ordination. By which it is evident, that themſelves do ſeparate between the power of preaching and of baptizing. If they give liberty to preach but one Sermon before Ordination, yet if they will not give liberty to baptize one perſon, or to adminiſter the Lords ſupper once, then they ſeparate thoſe works which are joyned together in the ſame commiſſion, as well as we; and when they anſwer the argument for themſelves, they do it for us alſo. By the ſame argument and their practiſe, we may prove that their Minor is falſe, and may juſtify men out of Office in their adminiſtring the Sacraments: for that we may argue thus:
All that may preach, may baptize, for there is the ſame commiſſion for preaching and for baptizing, Mat. 28, 19, 20. and preaching is the great, if not the greateſt work of a Miniſter. 1 Cor. 1. 17. But according to our brethrens principles and practiſes, ſome men un-ordained may preach as probationers, which is the greater work. Ergo, ſome men un-ordained (according to our brethrens principles and practiſes) may baptize, which is the leſſer work.
2. It is judged by ſome, that Matth. 28. 19, 20. is a commiſſion given to the Apoſtles as officers, and ſo belongeth onelyonly to thoſe that ſucced them in Officepower; and that gifted men preach not by vertue of that, but another commiſſion, as 1 Pet. 4. 10, 11. 1 Cor. 14. &c. And if it be taken this way, then their Argument runneth thus:
If none may adminiſter the Sacrament but he that is lawfully called and ordained thereunto, then neither may any preach Office-wiſe, or by Officepower, but he that is lawfully called and ordained.
And this we may grant, and yet may aſſert that ſome may preach by gift, and by vertue of another commiſſion, who may have no allowance to adminiſter the Sacraments. As the ſeventy Diſciples had power to preach, Luk. 10. Yet we do not read that they had power to baptize; and yet the twelve Apoſtles did baptize, as well as preach, John 4. v. 1, 2.—Jeſus made and baptized more Diſciples then John; though Jeſus himſelf baptized not, but his Diſciples. So that it is no new thing, for ſome as Officers to preach and baptize, and for others (by another commiſſion) to preach only, and not baptize.
3. The Argument is built upon this miſtake, viz. That the commiſſion whereby men are authorized and empowred to preach, is holden forth, Mat. 28. 19, 20.
Whereas this (as we conceive) is no Office-making commiſſion, but an enlargement of the commiſſion of Officers. It is not that which authorizeth either to preach or baptize, but it is that which empowereth preachers and baptizers to put forth ſuch acts towards ſuch perſons. It was not that which made them preachers, or baptizers, who were ſpoken to, but that which made the Nations the Gentiles capable of being preached to, and baptized. For, the Apoſtles were long before this made Officers, and were authorized both to preach and baptize: See Mark 10. verſ. 5, 6, 7. Theſe twelve Jeſus ſent forth,—verſ. 7.—Preach, ſaying, The Kingdom of Heaven is at hand. And Jeſus baptized by theſe Diſciples, John 4. verſ. 1, 2. And therefore they could not again be conſtituted Officers, or empowered to preach or baptize; they could not in propriety of ſpeech be ſaid to be made Officers by any new act, who were Officers of the ſame kind before that act; they could not be twice conſtituted, unleſs the former conſtitution were loſt before they received the later. The Apoſtles received as much power by this commiſſion, or command of Chriſt, as any of their Succeſſors can receive by it: for it is directed to them expreſly, Matth. 28. verſ. 16. Then the eleven Diſciples went away into Galilee.—verſ. 18. And Jeſus came and ſpake unto them, ſaying, All power is given unto me in Heaven and earth. Verſe 19. Go ye therefore and diſciple all Nations, baptizing them—Yet, the Apoſtles could not receive power to preach or baptiſe, or become Officers by it; for they had ſuch power, and were Officers before; and therefore the intent of Chriſt herein, is this, That he having obtained all power to give ſalvation, not onelyonly to the Jews, but alſo to the Gentiles; now he would have the Nations of the Gentiles preached to; and upon believing; be baptized. Whereas formerly he ſaid to them, Go not into the way of the Gentiles.— Mat. 10. verſ. 5. now he commandeth them to go into the way of the Gentiles. This miſſion doth not make men lawful preachers or baptizers, (as we ſhewed formerly) who had not ſuch a power before; but it warranteth lawful preachers and baptizers, in their preaching to, and baptizing of Gentiles. It did then, and doth now make Gentiles capable Objects of preaching, and capable Subjects of baptiſm when they are made Diſciples. As for example: Suppoſe the Lord ſhould have ſaid to preachers or Officers in New-England, Go not to the Indians; but go to the Engliſh and preach and baptize; and after ſome years ſhould have ſaid to the ſame preachers or Officers, Now go to the Indians, and preach and baptize them; this latter miſſion to the Indians could not rationally be deemed an Office-making act, nor that which gave them power to preach or baptize, becauſe they were Officers, and had ſuch a power before: neither could it be argued, that all who might preach to the Indians, might alſo baptize, becauſe both works are in the ſame commiſſion; but onelyonly it might be concluded, that ſuch as had power to preach, might now lawfully preach to the Indians; and ſuch as had power to baptize, might now lawfully baptize Indians when converted: and ſo is the caſe alledged, as may be ſeen, by comparing Mat. 10. v 5, 6, 7. and Mat. 28. v. 19, 20. together.
Suppoſe a man were an Officer to a Church in New-England, & many hundreds of the Indians ſhould be converted and added to this Church; the addition of members maketh him an Officer to more then he was before, but doth not make him more an Officer then he was.
That place is not intended to ſhew who have power to preach and baptize, but to ſhew who may be preached to and baptized by thoſe that have power: and therefore we deny, that the joyning thoſe two works together in the ſame commiſſion, doth conclude, that all they which may do the one work, may alſo do the other.
4. It is denyed by ſome, that preaching of the word is a greater work then baptizing.
Saith Dr. Homes, The ſealing of a Deed is a greater Act then the writing, reading, Dr. Homes Church-caſes cleared, page 47.or publiſhing of a Deed. Every Clerk may write out a Deed, but onelyonly the conveyancer or owner may ſeal a Deed. Preaching is to all, even to Infidels, 1 Cor. 14.
Baptiſm belongs onelyonly to thoſe that are reckoned to to be within the Covenant.—And he addeth—1 Cor. 1. 17. doth not intimate, that preaching is greater then baptiſing—for the Apoſtle Ib. pag. 48.asketh, Were ye baptized into the name of Paul? (ſo the Greek, foreign; intimating, that men in baptiſme were baptized into the Name of Chriſt (as Mat. 28. 20.) but not in one Sermon of many is a man in any degree brought unto Chriſt.—To juſtifie himſelf, that he had baptized but few; he repeats his commiſſion, (not the prelation of preaching above baptizing) viz. that he had his commiſſion, in Act. 9. 15. &c.—the command Ib. pag. 49.of his commiſſion did not ſo run to that, as to preaching, &c.
5. Suppoſe that preaching the word be a greater work then baptizing; yet it doth not follow, that thoſe who may preach, may alſo baptize: a work leſs weighty in it ſelf, may by a Divine inſtitution be limited to Officers; and a work more weighty, not be ſo limited. Gifted men may do what Gods word warrants them in doing, though it be a greater work then ſome acts of Office.
Argum. 5. To uſurp authority over the Church, is a ſin. But to preach without Calling and Ordination to the work, is to uſurp authority Jus Divin. Miniſt. pag. 88.over the Church. Therefore.
Anſw. We deny, that to preach without Ordination to the work, is to uſurp authority over the Church. Gifted men do not preach without Calling, though they have not Ordination, which our Brethren aſſert to be eſſential to a Call.
1. We ſuppoſe our Brethren underſtand here by Ordination, (as they do elſewhere) a ſolemn ſetting apart by faſting and prayer, and impoſition of hands.
2. Their Argument neceſſarily ſuppoſeth that there is ſuch an Ordination to [the work] of preaching: and yet we can find no Arguments either here or elſewhere produced by them, to prove that ſuch Ordination to the work of preaching is neceſſary by Chriſts appointment.
Yet their poſition which all theſe Arguments are produced to prove, is this, [That (pag. 80.) none may undertake the work of the Miniſtry, but he that is ſolemnly ſet apart thereunto: or, That (pag. 76.) none may do the work of the Miniſtry without Ordination.] And therefore, if it be not proved, [That Ordination is by Goſpel-Rules to the work,] the poſition is not confirmed at all: yet for ought we ſee, this they leave all alongſt unproved. Their third Argument ſpeaketh of an Officer, a Deacon being ſo ordained: but the utmoſt that this can conclude, is, That none may undertake an Office, or do a work Office-wiſe without Ordination; but this is far from p…o…ing, that none may do that work at all, without ſuch Ordination. None may diſtribute as an Officer, as a Deacon, but he that is ordained to the work. Ergo, None may diſtribute at all, but he that is ordained to the work, None may exhort or rebuke as an Officer, without he be ordained to the works: Ergo, None may exhort or rebuke at all, without he be ordained to the works. What ſhadow of a conſequence is here? Yet no better do we find in the caſe in hand: their poſition is general, That none may do the work of the Miniſtry without Ordination. Their proofs are particular, becauſe none may do the work as Officers without Ordination.
It remaineth therefore neceſſary, for the confirming their main Poſition, and this Argument, that they prove,
1. That Ordination, or a ſolemn ſetting apart by faſting, prayer, and impoſition of hands, is neceſſary not onelyonly to the Office, but to the work of preaching: Or that none may do that work without ſuch Ordination. As yet we can ſee no proof for this; if we could, we would exhort gifted men to take up ſuch Ordination to the work of preaching: but if this could be proved, we ſhould queſtion whether they were Officers or no by this Ordination; for though they were ordained to that work, yet it is poſſible they might not be ordained to the Office, of which that is but one part, when a man is in Office. Therefore it is further to be proved,
2. That none may do the work of preaching, but one in Office: or that none may be ordained to that work, without being ordained to Office: Or, that preaching the word is a work peculiar to men in Office. Elſe ſome gifted men out of Office may perform it; for what is not peculiar to Office, may be performed by ſome who are no Officers.
3. That to preach without Ordination to the work, is to uſurp authority over the Church. If it were granted, that none might preach the Word but ſuch as are ordained to that work; yet ſuch as preached without Ordination, might not uſurp authority over the Church:
1. Becauſe preaching in it ſelf is not (that we can find) an act of authority.
2. Becauſe ſuch unordained men might preach to Heathens, or Indians, where no Church is planted; and how the preaching could be uſurping authority over the Church, when no Church were preached to, we ſee not. It might be a ſin againſt Chriſt, but yet no uſurping authority over the Church.
But they endeavour to prove their Minor, by aſſerting preaching to be an act of Authority: if that were granted, yet but one part of their Minor is proved; they ſhould alſo have proved, that none have that authority, without Ordination: otherwiſe we might ſay, Preaching is an act of authority, but yet men may preach without Ordination to the work; for there are other ways to inveſt men with authority to perform ſuch an act, beſides and without Ordination; yet they have given us no proof that Ordination is that onelyonly which authorizeth to perform ſuch a work.
To prove that preaching is an act of authority, they ſay,
Obj. 1.—The Apoſtle, 1 Theſ. 5. 12. gives this charge, Know them that are over you in the Lord, and admoniſh you; where to admoniſh, is to be over.
Anſw. That Text doth plainly difference and diſtinguiſh the [being over,] from the [admoniſhing them;] and yet our Brethren produce this place, to prove that they are the ſame.
The [being over them] denoteth their place, the [admoniſhing of them] denoteth but one work performed by thoſe that are in ſuch a place. Officers are there ſpoken of, and they admoniſh thoſe they ſtand in that relation to, as being over them: and if it be an act of authority when performed under ſuch a relation; yet it doth not follow, that it is ſo, by whomſoever it be performed.
Obj. 2. Heb. 7. Without controverſie the leſſer is bleſſed of the greater.
Anſw. The Apoſtle aſſerteth Chriſt to be an Highprieſt after the Order of Melchiſedec, Heb. 6. ver. 20. and giveth a reaſon of it, Heb. 7. 1. and in the excellency and greatneſs of Melchiſedec, he ſetteth forth the excellency of Chriſt, who is after has order. ver. 2, 3, &c. he proveth the greatneſs of Melchiſedec, and ſo of Chriſt, becauſe he bleſſed Abraham, ver. 6. and ſo muſt be greater then Abraham, who received the bleſſing, ver. 7. without all contradiction, the leſs is bleſſed of the greater. But what is all this to prove that preaching is an act of authority? Doe preachers ſucceed Melchiſedec, or Chriſt? Can they bleſs with a High-prieſts bleſſing? Are they greater then Abraham, as he that gave this bleſſing was? There is a bleſſing of reverence and worſhip, ſo men bleſs God, Pſal. 68. 19. Bleſſed be the Lord, who dayly Dickſon.londeth us with his benefits.—There is a bleſſing of Charity, ſo men bleſs one another by mutual prayer.—Rom. 12. 14. Bleſs them which perſecute you, bleſs and curſe not. It is required as a duty, not of preachers only, but of all Chriſtians thus to bleſs; yet neither of theſe kindes of bleſſing do imply ſuperiority, or authority, or that he is greater who bleſſeth, then he that is bleſſed. He that bleſſeth by an Original inherent power as Chriſt doth, he is greater then he that is bleſſed; and of ſuch bleſſing the Text ſpeaketh: but he that bleſſeth Miniſterially and inſtrumentally, is not alwayes greater then he that is bleſſed, nor is the bleſſing alwayes an act of authority.
Object. 3. The Apoſtle ſuffers not women to preach, becauſe they may not uſurp authority over the man, 1 Tim. 2. but is commanded to be in ſubjection; upon which place, Oecum.—The very act of teaching is to uſurp authority over the man.
Anſw. There is a plain diſtinction and difference made in the very text alledged, between [teaching] and [uſurping authority,] for the words are theſe: [But I ſuffer not a woman to teach, nor to uſurp authority over the man, but to be in ſilence. 1 Tim. 2. 12.] That particle [nor] doth plainly intimate, that two things are forbidden. 1. Teaching. 2. Uſurping authority.
And a womans uſurping authority over her husband. ſeemeth to be the thing directly forbidden by the Apoſtle, rather then the uſurping of authority over the Church; and hence the words are, nor uſurp authority over [the man:] and the reaſons inforcing it, from the mans being firſt created. ver. 13. and from the womans being firſt deceived. ver. 14. ſpeak it to be an uſurping authority over her husband, rather then over the Church, that is forbidden.
However, there is no ſuch thing found in the Text, as that the act of teaching is to uſurp authority over the man.
Object. 4. The publick work of the Miniſtry of the word, is an authoritative adminiſtration, like unto that of Cryers, Heralds and Embaſſadors, to be performed in the name of the Lord Jeſus, and therefore may not be performed by any but ſuch as are authorized, and immediately or mediately deputed by him, 2 Cor. 5. 19, 20. appears, becauſe in preaching, the Key of the Kingdom of Heaven is uſed.—
Anſw. 1. Theſe titles we ſpake to in another place, and thither we refer the Reader.
2. A warrant from the written word to preach, is authority enough: and this we have ſhewn gifted men have.
If men who are not authorized by Chriſt to preach, will do it; and if this be an uſurping of authority; yet what is all this to prove, either,
1. That it is to uſurp authority over the Church? Or,
2. That to preach without Ordination to the work, is to uſurp ſuch authority over the Church? Theſe are the things which not being proved, their Argument falleth.
3. That there is a Key of Knowledge, we grant, Luk. 11. v. 52. which Chriſtians who are not in Office, may uſe, 1 Cor. 12. ver. 7, 8. 1 Cor. 14. 1 Pet. 4. 10, 11. And in Diſcipline, the power of
1. Excommunication is the binding Key, that which ſhutteth the Kingdom of Heaven, the Church, againſt offendors.
2. Re-admiſſion is the looſing Key, or that which openeth the Kingdom of Heaven, the Church, to ſuch as repent: Matth. 18 verſ. 17, 18. If he neglecteth to hear the Church, let him be unto thee as an heathen man, and a publican. Verily I ſay unto you, Whatſoever ye ſhall bind on earth, ſhall be bound in heaven: and whatſoever ye ſhall looſe on earth, ſhall be looſed in heaven.
Here, the binding Key, and the looſing Key, are uſed about Church-cenſures; and if both theſe were given to the Officers onelyonly (which we deny) yet, gifted men might preach; neither can they gain any thing from the Keyes to prove that preaching is an Act of Authority, much leſs to prove their Propoſition.
Argum. 6. That which the Scripture reproves, may no man practiſe. But the Scripture reproves uncalled men for preaching. Therefore.
The Minor (ſay they) appears, in that the falſe prophets are reproved, Jerem. Jus Divin. Miniſt. p. 89.23. 21, 32. not onelyonly for their falſe doctrine,—but alſo for running when they were not ſent. I am againſt them, ſaith the Lord: a fearful commination; if God be againſt them, who ſhall be with them? The falſe prophets themſelves accuſe Jeremiah, Jerem. 29. 27. for making himſelf a prophet; which though it was a moſt unjuſt and falſe impuration, yet it holds forth this truth: That no man ought to make himſelf a prophet, the falſe prophets themſelves being witneſſes.—The Apoſtles in the Synod of Jeruſalem, ſpeak of certain men that went out from them.—They went out: they were not ſent out, but they went out, of their own accord; and this is ſpoken of them by way of reproof. And then it follows, They troubled you with words, ſubverting your ſoules. He that preacheth unſent, is—not a builder, but a ſubverter of ſouls.
Anſw. 1. We deny that the Scripture reproves the preaching of gifted men, who are unordianed to Office.
This Argument, if it were wholly granted, yet it proves not at all what it is produced for. Their propoſition is, That none may do the work of the Miniſtry without Ordination, or being ſolemnly ſet apart thereunto.
Their Argument to prove this, is, The Scripture reproveth uncalled men for preaching, therefore uncalled men may not preach. We may grant that uncalled men may not preach; and yet may aſſert that unordained men (if gifted) may preach. For, gifted men are called to preach, though they be not ordained.
Let them prove that Ordination is the onelyonly Call to preach; if it were granted that Ordination is the Call to Office, (as elſewhere they endeavour to prove) yet it would not follow, that there is no Call to preach without that; unleſs it can be proved, that there is no preaching, but by Office.
2. The places alledged fall ſhort of proving their Argument: as for Jerem. 23. 21, 32. We ſpake to that, when we inſiſted upon their Argument about miſſion. It is plain, that if they had not propheſied lies, they had not been reproved. For, if they had declared Gods Counſel, Gods Word to the people, then he would have followed their labours with his bleſſing; and therefore they (verſe 22.) are not reproved for propheſying without a Call to be prophers, but being called to be prophets, they are reproved for not preaching the Word of God to that people.
As for Jerem. 29. 27. It is a weak and ſlender proof, that no man ought to make himſelf a prophet, becauſe the falſe prophets ſaid ſo; For falſe witneſſes will tell lies, Prov. 14. 5. how ſhall this be credited upon their teſtimonie, more then other things? they are ſaid to propheſie lies; and this might be ſuſpected to be one, if onelyonly they did witneſs it to be a truth.
But we ſay, that ſome unordained men are made prophets by the Lord, in his affording them the gift of propheſie, and warranting them by his Word to exerciſe that gift; and ſo they do not make themſelves prophets.
As for Act. 15. We cannot ſee any ground to conclude that they are reproved becauſe they went forth from them, but becauſe they troubled the brethren, & ſubverted their ſouls,—v. 24. For aſmuch as we have heard, that certain which next out from us, have troubled you with words, ſubverting your ſouls.—] Suppoſe ſome members of a claſſical Presbytery, who have taken up Ordination in that way, ſhould go to a Church at a diſtance, and broach falſe doctrine; might not the Claſſis write in the ſame manner to ſuch a Church, [—We have heard that certain which went out from us, have troubled you?—] Surely this would be proper enough, becauſe really they went from them, and poſſibly without their knowledge or conſent; yet this could not be underſtood to be a reproof for their preaching without Ordination; for, they were ordained long before they went out; and therefore if it ſhould caſt blame upon them for preaching without miſſion, it muſt be meant of a miſſion which is not Ordination, for that they were not without; and of ſuch a miſſion as preſuppoſeth a Call to preach, for (according to our Brethrens principles) they had a Call to preach before, by being ordianed; and therefore this doth not evidence that the Scripture reproveth uncalled or unordained men for preaching.
Argum. 7. We argue from the practiſe of the Miniſters of Chriſt: if they have been as careful Jus Divin. Miniſt. pag. 90.to make proof of their miſſion, as of their doctrine, then is miſſion required in him that will preach the word. But they have been thus careful. Therefore. If any gifted man may preach without a Call, why doth the Apoſtle ſo often make mention of his Call? Rom. 1. 1. Gal. 1. 15, 16. 1 Cor. 1. 1. When the Diſciples of John murmured againſt Chriſt for baptizing, John 3. 27, 28. John anſwers, A man can receive nothing unleſs it be given him from heaven: ye your ſelves bear witneſs of me, that I ſaid, I am not the Chriſt, but that I am ſent before him. Here Chriſts undertaking to baptize, is juſtified by his miſſion.—
Anſw. 1. This Argument laboureth with the ſame diſeaſe that the former did: if it be wholly granted, yet the preaching of gifted men unordained, is not diſproved. Still they confound a Call to preach, Miſſion and Ordination, which are different things.
We grant, that none may preach without a Call; but we deny that Ordination is that Call, without which none may preach. We know not of any that plead for preaching without a Call; the queſtion here is, what that Call is?
2. The reaſon why the Apoſtle ſo often maketh mention of his Call, as we conceive, was either,
1. To vindicate himſelf from the reproaches of the falſe Teachers, who called in queſtion his Apoſtleſhip: and all this gifted men unordained do, when they defend their Call to preach, againſt thoſe that queſtion it.
2. Or to vindicate the doctrine which he preached, and to adde a confirmation thereof: the falſe Teachers called his doctrine into queſtion; and to prove the truth of that, he aſſerteth himſelf not onelyonly to have a Call, (for he might have had a mediate Call, and yet his doctrine might have been falſe, and ſo that could not have evinced it to be true) but an immediate Call; and this doth help to prove the Divineneſs of his doctrine.
Hence, Gal. 1. v. 11, 12. But I certifie you Brethren, that the Goſpel which was preached of me, is not after man; for I neither received it of man, neither was I taught it but by the Revelation of Jeſus Chriſt. verſ. 20.—I lie not. He evidenceth his Doctrine not to be humane, but divine, from his receiving it not by the ordinary Miniſtry of man, but by extraordinary and immediate Revelation from Chriſt.
Becauſe Paul and others made proof of their immediate call, therefore miſſion or a call, is required in him that will preach the word; or therefore none may preach without a call, it's no good conſequence. Though we deny not the concluſion itſelf, yet we do not ſee how it can neceſſarily be inferred from ſuch a premiſe. For it was neceſſary that Paul and others ſhould make proof of their immediate call, that thereby they might evidence the divineneſs of the Doctrines of the Goſpel, which they preached; but there is no ſuch reaſon which makes it neceſſary to make proof of a mediate call; and if it be done, yet that end cannot be attained there. Suppoſe Ordination were the onelyonly mediate call, a man could not prove his Doctrine to be divine, becauſe he hath that call; for men rightly ordained may preach falſe Doctrine.
Object. 1. Whereas they alleadge Joh. 3. 27, 28.
Anſw. 1. Firſt, Chriſt did not in his own perſon baptize, as is plain, Joh. 4. verſ. 1, 2.—Jeſus himſelf baptized not, but his diſciples. And therefore our Brethren do ungroundedly aſſert, that Chriſts undertaking to baptize is juſtified by his miſſion; for Chriſt himſelf did not then undertake to be an Adminiſtrator of Baptiſm; and therefore could not be juſtified by miſſion or any thing elſe in baptizing.
There is not a ſyllabe in the Text about the diſciples miſſion, yet they were the Adminiſtrators of the Baptiſm there ſpoken of; and ſo it muſt be their miſſion (if any) not Chriſts, that muſt juſtifie the adminiſtration. If Chriſts miſſion would juſtifie the diſciples baptizing, why may it not as well juſtifie gifted mens preaching? but how would this at all prove that Miniſters made proof of their miſſion, or that miſſion is required in him that will preach the word? Becauſe the diſciples baptizing was juſtified by Chriſts miſſion, therefore other mens preaching or baptizing muſt be juſtified by their own miſſion; or they were juſtified by anothers, by Chriſts miſſion, therefore miſſion is required in him that will preach the word, himſelf muſt have miſſion; what ſhaddow of a conſequence is here? Yet if Chriſts miſſion doth juſtifie any, it muſt be his diſciples baptizing; for Chriſt himſelf baptized not.
Chriſt commanded the diſciples to baptize, (though that be not here mentioned) and they baptized into Chriſts Name; and thence it may be ſaid that Chriſt baptized, though in his own perſon he baptized not; and ſuppoſe Chriſts miſſion did here juſtifie this, yet how would this prove that miſſion is required in him that will be an Adminiſtrator of ſuch an Ordinance, becauſe it was required in Chriſt, who was the Inſtitutor of, and Appointer to, ſuch Adminiſtrations?
2. Secondly, we cannot finde Chriſts miſſion mentioned at all in that place, much leſs is it alledged to juſtifie his baptizing, or undertaking to baptize, Joh. 3. 27, 28 John anſwered and ſaid, A man can receive nothing except it be given him from heaven; ye your ſelves bear me witneſs, that I ſaid, I am not the Chriſt, but that I am ſent before him. Here Iohns miſſion is mentioned, but not a word of Chriſts. Saith Iohn, [I am ſent before him,] i. e. before Chriſt. But if Iohns miſſion juſtified Chriſts Diſciples in undertaking to baptize, ſtill this would prove, that one mans miſſion may juſtifie other men in baptizing; and ſo it is far from proving, that miſſion is required to the perſon himſelf that will baptize; it rather proves that anothers miſſion may ſerve the turn, without one of his own.
If they would fetch it from thoſe words, [A man can receive nothing unleſs it be given him.—] Theſe words may refer to Iohn, as well as to Chriſt; Johns Diſciples murmur, becauſe Chriſts Diſciples baptized ſo many, v. 26. John anſwereth, v. 27. A man can, &c. as if he had ſaid, I have nothing but by Gods gift, and therefore have cauſe to be thankful for what I have, rather then to be ambitious of more honor, or envious againſt Chriſt, becauſe more is given to him then to me: It is not given to me (ſaith John) to be the Meſſias, as verſ. 28. Ye your ſelves bear me witneſs, that I ſaid, [I am not to Chriſt:] It is not given to me to increaſe, as it is to Chriſt, ver. 30. Or if it doth refer to Chriſt, then it may found thus: It is given to Chriſt to be a Soveraign, elſe he could not by his Diſciples baptize ſo many into his Name.
But take it either of theſe ways, yet it ſpeaketh nothing about miſſion, or its being required in him that will adminiſter ſuch Ordinances; for, in the former ſenſe there is no ſhadow of it: admit it be taken in the latter ſenſe, yet he doth not ſpeak here (whatever may be ſaid in other places) of any Office, which was given to the Diſciples, who were the baptizers; but of what was given to Chriſt, into whoſe Name they baptized.
Object. 2. When the chief Prieſts and Scribes, with the Elders, asked Chriſt, Luke 20. 2. Tell us by what authority doſt thou theſe things? or who gave thee this authority? Chriſt makes anſwer by demanding another queſtion: The baptiſm of John, was it from Heaven, or of men? which teacheth us—that none ought to preach, without being authorized and ſent.—
Anſw. 1. How ſo general a concluſion can be enforced thence, we ſee not; neither have they made it out. If one ſhould ask a Colonel or a Captain of an Army, by what authority he fighteth, and he ſhould alledge anothers teſtimony who is credible, to evidence that he hath authority; will it hence follow, that no common Souldier may fight without being authorized and ſent? Surely no.
2. If they ſpeak of a being authorized, and ſent by men, there is not any thing in the Text to favour it; for, Chriſt was not ſent or authorized by man. Johns baptiſm did not authorize Chriſt to preach. Becauſe Chriſt alledgeth Johns baptiſm, to ſhew that he had authority from God to preach; therefore none ought to preach without being authorized and ſent by men, this followeth not.
3. If by authority and miſſion to preach, they intend onelyonly this, A lawful right or warrant to preach; then we have proved that gifted men have that, though they be not ordained. Chriſt hath warranted them by his Word thereunto, without mens ſending. Gifted men may alledge the Word of Chriſt to defend their preaching, as Chriſt did Johns baptiſm to juſtifie his preaching.
Argum. 8. We argue thus: That work may not be performed by any, which cannot Jus Divin. Min. p. 91.by him be performed in faith: but preaching by a brother gifted, but not called or ordained, cannot be done in faith. Therefore a gifted unordained brother may not preach.
Anſw. We deny their Minor; and we affirme that preaching by a Brother gifted, but not ordained, may be done in faith. As for the word called, it is not in their poſition; and if we ſhould gtant, that ſuch as are not called cannot preach in faith, yet we may ſay, gifted men not ordained, may do it in faith, for they are called.
Object. 1. The truth of the Minor (they ſay) appears, in that there is no warrant in Scripture (which is the ground of faith) for ſuch a practiſe.
Anſw. We refer the Reader to our Arguments before urged, for the preaching of gifted men, which do—evidence that they have warrant in Scripture (which is the ground of faith) for ſuch a practiſe; and may ſerve as a full anſwer to this Argument: we proved there, that gifted men have Scripture-precepts, promiſe, and example—to warrant their preaching; and therefore they may in faith do it.
Object. 2.—If there were a precept, it was then a neceſſary duty that every gifted perſon ought to perform; it was a ſin if any gifted perſon ſhould not preach, &c.
Anſw. So it is a duty, and a ſin to neglect it; but in ſome caſes, a not preaching is no ſinful neglect. This Objection we had before; and the Reader may find the full anſwer to it, in our reply to their ſecond Argument.
Object. 3. There is no precept that any ſhould hear them, or obey them in the Lord, or maintaine them: theſe duties of the people are appropriated to thoſe that are preachers by Office, Mal. 2. 7.—Luke 10. 16. The hearing of them, is the hearing of Chriſt.— It is not ſo ſaid of any that preach without miſſion; but contrarily there is a ſtrict charge not to hearken to ſuch, Jer. 17. 14. and a complaint of them that heap to themſelves teachers, 2 Tim. 4. Thus the Apoſtle, Heb. 13. 7, 17.—So 1 Tim. 5. 17. Let the Elders that rule well be accounted worthy of double honour, &c. Nothing of this is ſpoken of gifted Brethren; yet if they may lawfully preach, all this may they challenge, and all that hear and plead for them, are bound in conſcience to yield, becauſe all this is due for the works ſake, 1 Theſ. 5. 12.
Anſw. 1. The Lord hath warranted gifted men to preach (as we have proved) and that doth neceſſarily imply a precept to hear, and obey the word of the Lord, which is declared by them.
2. Some of the places may ſpeak of a more eſpecial obligation between Officers, and thoſe they are Officers to, then between others; but do not deny that others may be heard, or that the word is to be obeyed when ſuch as are no Officers ſpeak it: becauſe the Prieſts lips ſhould preſerve knowledge, will any ſay, that others lips who are no Officers, are not to preſerve knowledge, or that people are not to enquire or ſeek the Law at the lips of any other? are not the Saints to exhort one another? Heb. 3. 13. & Heb. 10. 25. and is no this a means to encreaſe knowledge? and are they not to be heard when they do exhort? and ſeeing Chriſt commandeth them to give exhortation, do not they hear Chriſt that hear them, when they declare the will of Chriſt, at his command? Thoſe places, Heb. 13. 1 Tim. 5. 17. 1 Theſ. 5. 12. do affirm that ſuch as are Officers, and do labour conſtantly amongſt a people, and make it their work to feed them, are eſpecially to be obeyed, and highly eſteemed by thoſe they are over in the Lord, and that for their works ſake; but this doth not deny that others may ſhare, in ſome good degree, in that honour and eſteem; nor that they are to be obeyed who do the work but occaſionally amongſt them, and are not Officers to them or over them in the Lord: as if a Stranger who liveth a hundred miles off, and is over a flock there, cometh and preacheth ſeveral Sermons to a Church at ſuch a diſtance, upon requeſt, he is not an Officer to this Church, or over it, becauſe he cannot (without aſſerting a height of Epiſcopacy) be ſaid to be an Officer to two Churches a hundred miles diſtant; and he may be an Officer to ten or twenty Churches, by the ſame Rule (for ought we know) that he may be to two; yet preaching thus occaſionally to a Church which he is not over, he is to be obeyed (if he preacheth ſound Doctrine) and to be eſteemed for his works ſake, as we ſuppoſe will not be denyed: and why may there not as well be liberty for the preaching of gifted men, without croſſing thoſe Scriptures?
There is a ſtrict charge not to hearken to thoſe Prophets, Jer. 27. 14. (we ſuppoſe that place they intend, though it be printed Jer. 17. 14.) becauſe they preached falſe Doctrine, for it is ſaid, verſ. 14. Therefore hearken not unto the words of the Prophets that ſpeak unto you ſaying, ye ſhall not ſerve the King of Babylon. [for] they propheſie [a lie] unto you. Such as propheſie a lie unto men, are not to be hearkened unto, though they be Ordained; this is as much againſt hearing Ordained men as gifted men.
As for 2 Tim. 4. the words are theſe, verſ. 3. For the time will come, when they will not indure ſound Doctrine, but after their own lusts ſhall they heap to themſelves teachers.—
It is a matter indeed of complaint, when men heap up to themſelves ſuch Teachers as are according to their own luſts and corruptions; and when averſneſs to ſound Doctrine puts them upon this; for it is not like they will be preachers of ſound Doctrine, who in ſuch a caſe are heaped up: but this ſpeaketh nothing againſt the heaping up Teachers out of a deſire to hear ſound Doctrine, and to have grace promoted.—
Object. 4. There is no promiſe in Scripture made unto any that preach, and are not thereunto lawfully Ordained; we ſay, no promiſe, either of 1. Aſſiſtance,—2. Protection,—3. Succeſs.—
Anſw. We have proved that there is a promiſe made unto gifted men, who preach though they be not ordained.
Mat. 25. verſ. 29. For unto every one that hath, ſhall be given; and he ſhall have abundance.—i. e. if he uſeth, exerciſeth, and improveth his talents, he ſhall encreaſe them.
Act. 18. verſ. 28. He (i. e. Apollo, a gifted man) mightily convinced the Jews.—
Act. 11. verſ. 19, 20, 21. They that were ſcattered, went about preaching: and though (as we have proved) theſe were many of them not ordained; yet verſ. 21. The hand of the Lord was with them, and a great number believed and turned to the Lord.
Here was great ſucceſs in their preaching; and therefore ſuch as follow their example in preaching, may expect ſucceſs as they had. There is a promiſe included in ſuch preſidents.—
Malach. 3. verſ. 16, 17. Then they that feared the Lord, ſpake often one to another.—Here are Chriſtian-meetings for mutual Exhortation; and the iſſue is, 1. The Lord hearkned and heard it: i. e. took ſpecial notice of it with approbation. 2. A book of remembrance was written: i. e. he kept it, as it were upon record. 3. He promiſeth, verſ. 17. And they ſhall be mine, ſaith the Lord of hoſts, in that day when I make up my jewels: God will own them as his, challenge an intereſt and propriety in them, when others are rejected: [And I will ſpare them as a man ſpareth his own ſon that ſerveth him: The Lord will overlook that in them, which he will not in others. Therefore gifted men have ſweet promiſes for their encouragement in the exerciſe of their gifts, for the edification one of another.
And thus we have finiſhed our anſwer to the Arguments produced in the Book called Jus Divin. Min. againſt the preaching of gifted men.