CHAP. II. Of Pastours.
1. THeir Names,
In the Old and New Testament he is called a man of God, he is* called in the Old Testament also, A Servant of the Lord, a Seer, a Prophet, a Priest, a Watchman, and a Shepherd.
In the New Testament they are called Prophets, Ministers of God, Pastors, Teachers, Elders, Gods Stewards. Titus 1. 7. Gods Embassadours. Rev. 1. 13. Angels, Revel. 1. 2, 3. Apostles, Evangelists, that men might regard them, and they be put in minde of their duty.
He was to be of some years before he entred into that Function:
Our Saviour was thirty years before he entred into the Ministery, Luk. 3. 23. See Numb. 4. 3.*
Basil and Gregory (saith Russinus Hist. l. 2. c. 9.) spent thirteen years in search∣ing forth the hidden sense of Scripture barely, before they would make shew of their Profession.
There is an Office of the Ministery instituted by Christ in the Churches of the* New Testament.
First, The Lord hath expresly instituted such an Office, 1 Cor. 12. 28. Ephes. 4. 11. This was one of his royal gifts in the day of his inauguration.
The Socinians say, Cum adhuc nova & inaudita esset Evangelii Doctrina, &c. The Apostles had a Call when the Gospel was newly published; there needs not a Ministery now that the Gospel is generally taught, and it is promised we shall be all taught of God, if we should look for a Ministery where shall we finde it? our Ministers were ordained by Bishops, they by the Pope, therefore their Calling is Antichristian.
Page 455That there is such an Institution of Christ, and this to continue till the worlds end may be thus proved,*
First, There are some to whom the word of Reconciliation is committed, and not to others, 1 Cor. 5. 18. Ram. 10. 15. there is a peculiar Mission, men cannot preach as the Embassadours of Christ unlesse sent, Ioh. 20. 21. Gal. 1. 1.
Secondly, Because a special Authority is committed to such by vertue of their Office, they have the keys of the Kingdom of Heaven, Isa. 22. 22. Matth. 16. 19. There is a double power,
- 1. Supream which belongs to Christ only, Revel. 3. 7.
- 2. Subordinate and delegated. Ministers are the Embassadours of Christ, and so are to be received as Christ himself, We bes•ech you in Christs stead, and He that despiseth you despiseth me.
Thirdly, There is a special trial that in order to such an imploiment they are to undergo, 1 Tim. 3. 10. there is a trial required to the exercise of the meanest Office, the Deacon.
Fourthly, The Lord hath appointed them a reward for the performance of such in Office. He hath ordained that those which preach the Gospel should live of the Gospel, See Act. 6. 24. 1 Tim. 4. 15.
Fifthly, They are to give a special account for the souls of all that are under their charge.
Secondly, This Office is to continue till the end of the world.
1. From the Institution of Christ appointing this Office, 1 Cor. 12. 28. in the last and purest times, Revel. 21. 14. the twelve foundations are the twelve Apostles.
2. From the promise made to it, which supposeth that the subject of the power shall remain, Mat. 28. ult. See Ier. 3. 15. & Isa. 66. 2.
3. The necessity of this Office is as great now as ever. The ends of it are two,* The gathering and perfecting of the Saints, Ephes. 4. 11, 12. So long as one Saint is to be converted, and one grace to be compleated there needs a Mi∣nistery.
For that part of the Objection, That their Calling is Antichristian.
In these licentious dayes several truths in Pamphlets are called Antichristian, Ba∣ptizing* children, frequenting Ordinances, the Ministery, the Doctrine of the Trinity, that Magistrates should meddle with matters of Religion, that we prove our Justification by our Sanctification, Meeting-places or Churches for the people of God to assemble publickly in.
The Papists say, We have no true Ministery, because at the Reformation we re∣ceived* it not from Rome.
The Brownists say, Our Ministers are not rightly called into their Offices, be∣cause we received it from Rome.
Not every thing ordained by Antichrist is forthwith to be rejected, but onely that which he doth quà Antichristus, as he is Antichrist. But B•shops were before ever Antichrist appeared in the world.
Hilary against the Arians saith. Quisquis Christum, qualis ab Apostolis est prae∣dicatus negavit, Antichristus est. Nominis Antichristi proprietas est, Christo esse contrarium.
That Church, Ministery and Sacraments where Christs holy Spirit is graciously, effectually and savingly present, can no more be denied the name of a true Church then that man can be denied the name of a true man, who eateth, drinketh, walk∣eth, speaketh, reasoneth and performeth all the operations of sense, motion and understanding; we may feel in our selves the power and efficacy of our Ministery and Sacraments.
Page 456Brown the Father of the Brownists was the first of note that did separate himself from the Church of England, and said, that we had not a Church, he meant a true Church. But after he went into France, and being at Geneva, he saw the Sab∣bath much prophaned, and the wafer-cake given in the Sacrament in stead of bread, whereupon he began to think better of the Church of England, and returning home he became Pastour of a Church in Northamptonshire, called Achurch.
The Church of Rome was a true Church, the Reformed Churches separated from it becoming a false Church. Though Ministers were ordained in the most corrupt estate of the Church of Rome, yet if they forsake the corruptions of the Church of Rome they are true Ministers, as the Church of Rome it self if it would cast off its corruptions, should be a true Church.
It is a necessary act of a Ministers Call to be ordained by other Ministers, not ne∣cessarily a Bishop, the Reformed Churches beyond Seas used not that, but the Im∣position of Presbyters: and in England no Bishop could ordain alone, but Presby∣ters besides him were to lay hands on the man ordained.
Of the Ministers Calling.
Some say the inward Calling of a Minister is a work of Gods Spirit, inwardly incli∣ning* a man to imbrace this Function for the right ends, Gods glory and Mans salva∣tion. See Act. 8. 21. Simon Magus refused, his heart was not right or straight before God. Not sufficient inward gifts of minde, of knowledge, learning, and vertue, is the inward Calling to the Ministery, because all these things may befall such an one as ought not to undertake the Ministery at all (as a King) but should sin grie∣vously against God, if he undertake that Function, yea all these may befall a wo∣man who may not be a Minister, I permit not a woman to exercise authority, or to speak in the Church.
For the outward Calling, there is no particular manner or kinde of Calling binding the conscience to that and no other, because bare example without a pre∣cept doth not binde. He hath the outward Calling to the Ministery, who is appoint∣ed to this by such who are intrusted with this care. Paul left Titus in Creet to or∣dain Elders, that is, Ministers.
There is a double Calling necessary to a Dispenser of the Mysteries of Salvation, Inward and Outward. The Inward inableth them, the Outward authorizeth them to discharge their sacred Function. Where there are gifts, if God encline the heart of the party to enter into the Ministery, there is an inward Calling; yet this alone sufficeth not without an outward Calling, either Ordinary or Extraor∣dinary; we are not now to expect extraordinary Callings since miracles are ceased. The ordinary Calling is by the imposition of the hands of the Presbytery, Ier. 14. 14. & 27. 15. Rom. 10. 5. No other Ordination was heard of for fifteen hundred years, or at least approved of. Doctor Featleys distinction of Clergy and Laity.
The Calling of men to the Ministery, is either
Immediate and Extraordinary, such as the Prophets had in the Old Testament,* and the Apostles had by Christ himself mediate and ordinary, such as is now a days of Pastours, both are divine, every Minister is as truly called, though not as im∣mediately as in the Primitive times, Matth. 9. 38. Act. 20. 28.
Munus Apostolicum, the Apostolical Function is ceased, because the Apostolical gifts are ceased, speaking by an infallible spirit, speaking all languages, having care and rule of all Nations.
Ordinary Presbyters are appointed by the holy Ghost, Ephes. 4. 11. Pastours who have an ordinary mediate Call, are made the gift of God, as well as Page 457 the extraordinary Offices, they are both equally divine, but they differ in three things:
1. Those which are immediately called have God only for the Authour, as Paul saith, called by God and not by men.
2. Those which are immediately called, are for the most part endowed with a singular priviledge of not erring, and gifts of miracles, though sometimes it be otherwise.
3. They are not tied to one particular Church, but are sent to all indefinitely: an immediate Call is not now to be expected.
The nature of a Ministers Call consisteth in two main things, Election and Ordi∣nation.*
In the Reformed Churches of France and Geneva, the people give no voices in the Election of Ministers, but are only permitted if they have any causes of dis∣like or exception, to make them known to the Pastours and Guides of the Church, and the power of judging such exceptions resteth wholly in them. When one Mo∣relius a phantastical companion sought to bring the elections of Bishops and Mini∣sters to be popular, and swayed by the most voices of the people, he was con∣demned by all the Synods in France, as Beza sheweth, Epist. 83.
Some say the original power is in the Church, Acts 1. & 14. the formal in the Ministers; as to see is originally in the whole body, but formally in the eye.
Others say, The Ministers originally receive their Church-offices, not from the people but Christ himself, who is the fountain, there being not the same reason of a natural and voluntary action.*
There is a Question, Whether the Church or the Ministers be first, because the Ministers are the instrumental cause of the conversion of the Church, and the Church of the choice of their Ministers, which is something like the Philosophers Question, Whether the Egge or the Hen were first, for as the Egge comes of a Hen, so the Hen comes of an Egge. And as that is resolved by the consideration of the Creation, then God made the Hen first, so is this question by consideration of the first institution and setting up of the Evangelical Catholick Church, then we finde that Christ set up the Officers first to convert men to be beleevers, and they being converted to the faith of Christ are bound to submit themselves to Christs Ministers in the Lord.
If a Minister of this or that Congregation be not a Member of the Church Catho∣lick visible, then he is no Minister out of his own Congregation, and therefore can∣not preach or administer any Sacrament as a Minister out of his own Congregati∣on. Yea if any members of another Congregation should come and hear a Minister preach in his own Congregation, he could not preach to them, nor they hear him as a Minister, but onely as a gifted Brother.
They of the Separation, and if not all, yet sure some Independents place the* whole essentiality of a Ministers calling in election, accounting Ordination to be no more but the solemnization of the Calling. We say, Permissio potestativa, or the Power and Commission given to a man by which he is made of no Minister to Page 458 be a Minister, is not from the Church electing him, but from the lawfull or∣daining him. Election doth but design such a person to the Ministery of such a Church.
In Scripture we finde Election and Ordination frequently distinguished, not on∣ly* as distinct acts, but oft times in distinct hands, Deut. 1. 13. The people choose them who shall be Rulers, but Moses makes them Rulers, Act. 6. 3. the people choose, the Apostles appoint the Deacons. The choosing of a person to an office, is not the authorizing of the person elected, but the designation of the person to be authorized.
Ordination is to be distinguished from Election, for the whole Church may choose but not ordain. Ordination is an Ecclesiastical act of Government, but Ele∣ction is not so.
Some say, The Bishop only is to ordain, Heb. 7. 7. 1 Tim. 5. 22. Tit. 1. 5. Ierom saith, Excepta ordinatione, what is it that a Bishop doth which a Presbyter may not d•? or at least no Ordination should be without a Bishop.
Others say, it is to be done by Presbyters. It is in the Directory described to be* an outward solemn setting apart of persons for the Office of the Ministery in the Church by preaching Presbyters, Numb. 8. 10, 11, 14, 19, 22. Act. 6. 3, 5, 6.
It is the setting of men apart to the work of the Ministery, the commending of them with Fasting and Prayer to the grace of God, and the authorizing of them* to perform things pertaining to God; which others neither may nor can do: where∣in the ceremony of Imposition of hands is used,
1. To expresse the setting of them apart for sacred imploiment.
2. To let them know that the hand of God is with them in all that they do in his Name, and by his Authority▪ to guide, strengthen and protect them.
3. To note out the person upon whom the Church by her prayers desireth the blessings of Almighty God to be poured in more plentiful sort then upon others, as being to take charge of others.
The Socinians acknowledge it is fit for Order and Decency to retain Ordination in the Church. Peradventure many of the Sectaries of this time will hardly ac∣knowledge thus much.
The Papists Ordination faileth divers wayes:
1. In the end, for the Bishop bids them take power to offer up Christs body as a Sacrifice to God.
2. They want the Institution, for Christ hath appointed no Priests in his Church to sacrifice.
3. They fail in the outward form, for they have many foolish ceremonies added to their consecration.
The Brownists* fail in the main, which is the Imposition of hands by the Pres∣bytery.
Some think that the ceremony of laying on of hands may be omitted. Sometimes* we must be tied to example in the least gesture, though not prescribed, & yet men pre∣sume to dispense in a circumstance expresly prescribed Tit. 1. 5. Timothy was ordained by laying on of hands: & enjoyned to lay hands on others in their Ordination 1 Tim. 5. 22 Thus Page 459 were the Deacons ordained Act. 6. 6. and thus were Paul and Barnabas set apart for the execution of their calling, Act. 13. 3.
Their Duty:
It is laid forth,
1. By Titles, as Watchmen, Ezek. 3. 17. & 33. 7. Labourers. Matth. 9. 37. Light and Salt, Matth. 5. 13, 14. Shepherds, Iohn 21. 15. Good Scribes, Matth. 13. Stew∣ards, 1 Cor. 4. 1. Nurses, 1 Thess. 2. 7.
2. In Commandments Act. 20. 28. 2 Tim. 4. 1, 2.
He must 〈 in non-Latin alphabet 〉, 2 Tim. 2. 15. and 〈 in non-Latin alphabet 〉, Gal. 2. 14. He must teach and tread the way to Heaven.
He must feed the flock, 1 Tim. 5. 17. 1 Pet. 5. 2. in the Ministery of the Word* and Sacraments, and by praying for them both publickly * and privately.
Ministers must teach sound and true Doctrine, 1 Tim. 3. 9. & 4. 6, 7.
They must preach,
1. Zealously, Iohn 5. 35.
2. Compassionately, Matth. 9. 36. & 23. 27.
3. Convincingly, Col. 2. 2.
4. Feelingly, according to the nature of the Doctrine. The best way to speak to the heart is to speak from the heart, 2 Cor. 2. 4.
5. Frequently, * in season and out of season, Luk. 21. 37▪ Act. 5. 42.
6. Gravely, 2 Cor. 5. Tit. 2. 8.
Homilies were first allowed in the Church, not to uphold or maintain an ignorant Ministery, or to supply his defect that should take pains but would not, much less to shut out preaching, but to supply the casual defect of preaching through the weaknesse and infirmity of the Minister.
Bishop Andrews caused to be engraven about the Seal of his Bishoprick those words of S. Paul, And who is sufficient for these things?
Bishop Iewel being very weak, as he was going to preach at Lacock in Wiltshire,* a Gentleman meeting him, friendly admonished him to return home for his healths sake, telling him, That it was better that the people should want one Sermon, than be altogether deprived of such a preacher: to which he replied, Oportet Episcopum concionantem mori, a Bishop should die preaching in a Pulpit, that being the last Sermon he preached.
It is one part of a Ministers Duty to pray for his people, 1 Sam. 12. 23. Moses prayed for Israel. He and Aaron more then once stood in the gap. Ieremiah pray∣ed so much and earnestly for the people, till God was even fain to discharge him. Paul almost in every Epistle tels them to whom he writeth, That he maketh menti∣on of them in his prayers: and the Apostle tels the Colossians that Epaphras a Mi∣nister of theirs did labour for them fervently in his prayers.
Reasons. 1. It is one of the most excellent means to make their other labours prosperous by procuring a blessing upon them from God.
2. This is the next way to provoke in his heart a holy, Christian and spiritual love of them. Let any man accustom to pray to God fervently for any person, and it will increase an holy and heavenly affection to them, as much as any one thing in* the world, graces grow and increase by exercise, prayer is an exercise of love and charity.
3. This is the best way to prevent discouragement in ones labours.
We may communicate with evil Ministers, See 1 Sam. 3. 12, 25. & 30.
1. Our Saviour hath taught us to hold communion with wicked men for the godly's sake that were among them; Yea with such as were tied in the cords of sinne, with such as did manifestly live and die in their sins without repentance, Iohn 8. 21, 59. with Luk. 22. 7, 8.
Of the Brownists Mr Paget in his Arrow against the Separatists Chap. 8. shews, Page 460 That both Ainsworth and Barrow hold that Baptism administred by Papists is to be retained.
Ministers must be faithful in their Calling:
Christ was a merciful and faithful high-Priest.
His faithfulnesse consists in these things:
First, In revealing the whole counsel of God, Acts 20. 27. and only the counsel of God.*
Secondly, In dwelling among their people, and using their best indeavour to know them well, Prov. 27. 23. Iohn 10. 14. Acts 20. 20, 28. Phil. 2. 19. 1 Thess. 3. 5. Col. 4. 8. Heb. 13. 17.
One saith, It is but the least part of a Ministers work which is done in the Pul∣pit. Paul taught them from house to house, day and night with tears, Act. 20. 29, 31. To go daily from house to house to see how they live.
Ministers must be themselves of an unblameable life, Matth. 5. 13. Act. 20. 28.* & 4. 12. & 5. 22. They must frame their lives answerable to their Doctrine This was typed by Aarons Urim and Thummim, which he was to carry in the Brest-plate upon his heart: for the one betokened Light and Verity of Doctrine, the other Uprightnesse and Integrity of life. The same was also signified by the golden Bels and Pomegranates hanging round about upon the hemme of his priestly vestment: for the Bels are no other then the sound of wholsom preaching; and the Pomegra∣nates, then the fruits of good living. Peaceable, not given to sutes and contenti∣ons with the people, 1 Tim. 3. 3. They should be couragious and bold, as Luther. Painful. Their Calling is a labour, 1 Thess. 2. 9. and a travel, 2 Thes. 3. 8. Those that labour in the Word and Doctrine. I laboured more abundantly then they all. Send forth labourers into thy harvest. Verbi Minister es, hoc age, was Mr Perkins Motto. See 2 Tim. 4. 1. He must be diligent and painfull both in Study and Preaching.
Melancthon said there were three hard labours, Regentis, Docentis, Parturientis.
I have heard it as a certain truth concerning Reverend Mr Bains, that every* Sermon cost him as much in his sense (as he thought) as it did ordinarily cost a woman to bring a childe into the world, I travel in birth till I see Iesus Christ for∣med in you.
Chrysostome saith, The work of a Minister is more laborious then that of a Car∣penter. When he hath wrought hard all day he goes home and comes again in the* morning, and findes his work as he left it; but we hew and take pains, and leave our people and come again, and finde them worse then before.
The Honour and Dignity of this Function.
Although the Ministery above all Callings be most subject to the contempt and* disgrace of prophane men, yet the Function is a worthy and excellent work, and as God himself hath greatly honoured them, so can they not but be honoured of all those, who are the children of God.
1. The subject of this Office is the souls of men, their far better and more wor∣thy part, the spiritual, immortal and most heavenly part of man; other functions are conversant about the body or estate.
2. The proper end of this is to procure Gods greatest glory in subduing souls to Page 461 him, and in bringing men to the greatest happinesse whereof they are capable, even to grace here and glory hereafter.
This is to establish the spiritual Kingdom of grace in the hearts of men, to con∣vert them to God, and make them heirs of everlasting happinesse.
At the last day shall Andrew come in with Achaia by him converted to the saving knowledge of the truth, Iohn with Asia, Thomas with India, Peter with the Jews, and Paul with the Gentiles. See 1 Thes. 2. 19.
A Minister is called a man of God, 1 Sam. 9. 5. 1 Tim. 5. 1. & 2. 3, 17. His chief busines is to deal with God, and to be his Messenger unto men, the man of his counsel who was admitted to be familiarly with him, yea whose whole life was to be conse∣crated to a specia••ttendance upon God and his special service of making his waies known unto the sons of men.
They are called Messengers of the Lord of Hosts, Mal. 2. 7. Embassadours of Christ, 2 Cor. 5. 10. Angels of the Churches, Fathers of their people, 2 Cor. 5. 19, 20. God tels Levi he will be his inheritance, Deut. 10. 8, 9. God protects them, Revel. 2. Christ holds the Starres in his hand.
We are commanded to receive them in the Lord, to hold them in reputation, to* esteem them very highly for their works sake, to hold them worthy double ho∣nour, and to obey them.
Good men have loved faithful Ministers, 2 Chron. 30. 22. & 31. 4. & 35. 2. Mat. 10. 11. Act. 16. 15.
Aquila and Priscilla preferred Pauls safety before their own. Obadiah hid the Prophets with the hazard of his life, 1 King. 18. 4. See against the contempt of* them as Ministers, 2 Chron. 36. 16. Luk. 10. 16.
Of their Maintenance.
A sufficient maintenance is due to the Minister, 1 Cor. 9. 9, 10, 14, 15.*
The stipend of Ministers must be sufficient, honourable and stable, but the quota pars is not determined.
1 Tim. 5. 17. Honour there, is maintenance, the Elder is the Minister. If they be worthy to receive, then it is not in the pleasure of man to pay as he list. If the maintenance must be honourable, then it must not be of benevolence: for that is commonly both scant and uncertain, which is a thing miserable not honourable. Tenuitatem beneficiorum sequitur ignorantia Sacerdotum.
It is a great Question, An decimae Ministris jure divino sint solvendae?
The Schoolmen are generally for the negative, and so are many able Protestant Divines, Rivet. in Gen. 28. Exercit. 125. and in his Iesuita vapulans. Capel. in Thes. Theol. Salmur. Mr Cartw. against the Rhemists on Heb. 7. 4. and in his necessity of Discipline. Mr Dod. Bishop Carleton, Dr Prideaux, Dr Sclater and Mr. Whateley, were for the affirmative.
The Question (saith Mr. Mede on Act. 5. 3, 4, 5.) should not be, Whether Tithes are due to the Ministers of the Gospel, meaning as a duty of the people unto them, but rather Whether they be not due unto God; for so is the style of the Scripture, All the tithes are mine; these I give to Levi, and not you. There are many other uses for the imploiment of Bona Sacra, if they be more then is competent for them and theirs.
Of Preaching.
It is in a setled state of things, the publick interpretation and application of* Scripture by a Minister assigned to the Office to a Congregation assembled for that purpose.
Page 462Or it may be defined, A sound explicating of Gods Word with application of it in the way of Power and Office by him who is thereunto called,
- 1. An Explication of Gods Word, Nehem. 8. 8. The Levites when they read the Law of God, or gave the distinct sense and meaning of the words: So must the Minister, he is commanded to divide the Word aright. See Luke 24. 27, 32.
- 2. Sound or right Explication, for there is a depraving of the Scripture.
- 3. With Application, Reprove, Rebuke, Exhort with all long-suffering and Doctrine, See 1 Cor. 14. 3. 2 Tim. 4. 2.
- 4. By Office and Power in him that is called. So the general duty which lies on every Christian may be distinguished from the peculiar Office •• a Minister, pri∣vate Christians are to teach and admonish one another, there is an Exhortation Charitative and Potestative which belongs to him that is called.
One saith, It is an Ordinance of Christ, whereby persons have received Gifts from Heaven, and are separated to that Office to make known the will of God for the perfecting of the Saints.
The efficient cause is,
- 1. Supream and principal, Jesus Christ.
- 2. Instrumental, persons which have received Gifts from heaven, are called and set a part to the Ministery.
Secondly, The material cause of it, the Doctrine of Salvation.
Thirdly, The formal, making it known and applying it.
Fourthly, The final, for the perfecting of the Saints.
By the Word preached:
- 1. Light shines in unto men, Psal. 19. 7. to the end.
- 2. It helps the Saints to mortifie their corruption, Psal. 119. 9.
- 3. By it we conquer the devil, Ephes. 6.
- 4. We overcome the World, Iohn.
- 5. It inableth us to perform the duties of our relations, Col. 3. 16. to bear all crosses, Rom. 5. 4.
- 6. Fils us with consolation, and keep us from being Apostates.
The word is interpreted aright, by declaring
- 1. The order.
- 2. The Summe or Scope.
- 3. The Sense of the words, which is done by framing a Rhetorical and Logical Analysis of the Text.
Preaching consists of these Ingredients:
- 1. Right Understanding.
- 2. True dividing.
- 3. Faithful interpreting.
- 4. Zealous uttering.
- 5. Powerfull applying.
It is not, I suppose, simply necessary one should take a set Text.
Christ when he executed the Office of a Minister here on earth, and taught the people, sometimes interpreted a place which he took out of the Scripture, as Lu•.* 4. 17. out of Isaiah, sometime without any set Text he spoke those things which were most apt for the edifying of the Church.
For the most part Christ preached sitting, as Matth. 5. 1. Matth. 26. 55. Luk. 4. 16. Iohn 8. 2. so did others who came to great place and dignity in the Church ordi∣narily* preach sitting too, and therefore their Churches were called Cathedral, be∣cause they preached sitting in chairs.
The Apostles were wont more often to stand, as is manifest from Act. 13. and other places. Christ sate to shew his great and eminent authority. The Apostles stood to shew their respect to Gods people, Raynold. de lib. Apoc.*
Whether private persons not in office may preach?
If they have a Calling, either it is Ordinary or Extraordinary; if ordinary then they are not only gifted, but tried and separated to it.
Page 463That men though gifted without being called to the Ministery, and by Ordina∣tion set apart for it, should take upon them the Office or ordinary exercise of preaching, seems repugnant to those Scriptures, Rom. 10. 15. Heb. 5. 4. 1 Tim. 5. 22.
Christ therefore frequently urgeth this, That he was sent from his Father. Pu∣nishments have been inflicted on those that have medled beyond their Call, as Uzziah.
Three places are alledged for Lay-mens preaching, Rom. 12. 6. 1 Cor. 14. 31. Act. 8. 14. for their venting their experiences, as they call it.
For the first place he means those that are by Office Prophets and Ministers or Dea∣cons, they must preach, not those that have abilities only, for then it will follow those that have ability may baptize and rule too. The word Gift is used in Scripture for the Office it self, or gifted calling, Ephes. 4. 8, 11. Two things are required to a calling, Gifts and Authority, Iohn 20. 21, 22.
For 1 Cor. 14. some think Paul speaks in that place, not of ordinary preaching, but of prophesying by the Spirit, that is, by Revelation.
Mr Cotton tels us, these were not ordinary, private men, but such as had extra∣ordinary* Gifts, the Gift of Tongues, and the like liberty of preaching is not al∣lowed them that want the like Gifts. See 1 Cor. 12. 28, 29, 30.
That place Act. 8. may receive answer from my Annotations on Acts. 11. 20. a like place.
Some learned Divines, though they hold none may enter into the Ministery* without a peculiar Call, yet do say, that a private man sufficiently gifted (if he have the approbation of the Church) may teach publickly, they build it on that place 1 Cor. 14. where when the beleevers did meet together, they are allowed to prophesie. Mr Lyford in his Apology for our publick Ministery and Infant-Ba∣ptism, Conclus. 2. pag. 27, 28. proves by three Reasons that the prophesying 1 Cor. 14. was extraordinary, and not a standing ordinary Gift in the Church, and others are of his judgement, as Mr. Norton in his answer to Apollo•ius, Chap. 11. and vers. 30. of this Chapter proves as much.
The Scriptures lay down these Rules,
First, No man must preach except he be sent, take any office upon him unlesse he be approved; a Gospel-order is to be preserved, the Deacon; the meanest order is to be approved. A man is not to call himself, nor to be a Judge of his own suffi∣ciency.
Secondly, People are admonished to take heed what they hear, Mark 4. 24. and whom they hear, 2 John 10, 11.
Thirdly, Some will undertake to be teachers though they be never so ignorant of the things they teach, 1 Tim. 1. 7.
Fourthly, Under this pretence false Prophets go forth into the world to corrupt the truths of God, and poison the souls of men, 2 Cor. 11. 3.
Ministers must preach often, especially on the Sabbath.
Our Saviour preacht every Sabbath day, Luk. 4. 21. So did Paul, Act. 17 2. See* 2 Tim. 4. 2. The Fathers preacht twice every Lords-day, and almost every week∣day.
Paul bids the Minister preach in season and out of season, the Sabbath by reason Page 464 of the publick meeting is a season of preaching, it is requisite therefore for him to preach every Sabbath.
Again, Christs custom was to go into the Synagogue every Sabbath-day, and so the Apostles.*
3. The sanctifying of the Sabbath must be done in the best manner that may be, both by Minister and people, the Minister must be helpful to the people in the san∣ctifying of it, he may then preach if he will give himself to reading and study, as he is commanded.
4. His duty is to labour in the Word and Doctrine, that is, to take great pains in it, therefore he must preach Sabbath after Sabbath.
5. Every one is required to be plentifull in the work of the Lord, therefore the Minister in his special work of preaching must be plentifull, and this he is not un∣lesse he preach at least every Sabbath, and if his strength will serve him twice, both morning and evening.
Ministers must in their preaching denounce Gods wrath against sinners, 1 Sam. 12. 25. How comminatory are our Saviours words, O generation of vipers, how can you escape the condemnation of hell? And, Woe unto you Scribes and Pharisees, Hy∣pocrites: And, Woe unto the world, because of offences: And, Woe be unto you that are rich, and that laugh, There shall be weeping and wailing and gnashing of teeth. Paul is sharp, 1 Cor. 6. 9, 10. For such things sake the wrath of God comes upon the children of disobedience. Tribulation and anguish shall be upon every soul that doth evil. Moses dischargeth many vollies of curses upon those which break the Law of the Lord.
Reasons. 1. Because there is in every man an old man to be beaten down, the threats of the Word are a necessary instrument for working in a man a hatred of sin.
2. There remaineth in the best of Gods servants much presumption, whereby they are apt to imbolden themselves in sinning, the Law must make way for the Gospel, the threats of the Word are a most needful means of humiliation. This is the most fruitful and profitable teaching. It is good for the impenitent to make him repent, and for the penitent to make him repent more, if they wisely limit the threats they utter.
There is a Frierly kinde of preaching to presse resemblances and similitudes too farre, and a Jesuitical * preaching to declaim much against Hereticks, and urge some things of Morality. But the best preaching is to convince men of their misery by sin, and to shew them the way to avoid it.
Plain preaching is most profitable for a mixt Auditory.*
He is the best Scholar that can teach Christ plainliest: and for my part if I would set my self to be idle, I would choose that kinde of preaching which is counted so laborious. Dr Taylor on Tit. 9.
Paul (saith he there) being the greatest Schollar of all the Apostles, was the most fearful to make the least shew of it.
Doctor Preston being asked, Why he preached so plainly, and dilated so much in his Sermons: answered, He was a Fisherman: Now Fishermen, said he, if they should winde up the Net, and so cast it into the Sea, they should catch nothing, Page 465 but when they spread the Net then they catch the Fish; I spread my Net (said he) because I would catch the Fish, that is, I preach so plainly and dilate so much in my Sermons, that I may win souls to Christ.
Ministers must preach in the evidence and demonstration, not so much of Art or Nature, as of the Spirit and Grace. Many turn sound preaching into a sound of preaching, tickling mens ears like a tinkling cymbal.
King Iames* resembled the unprofitable pomp of such self-seeking discourse, stuft with a vain-glorious variety of humane allegations, to the red and blew flowers that pester the corn when it stands in the field, where they are more noi∣som to the growing crop, then beautiful to the beholding eyes.
There is a kinde of fine, neat, dainty preaching, consisting in well-sounding words, and of strains of humane wit and learning, to set out the skill and art of the speaker, and make the hearer applaud and commend him; which a man may* well doubt, whether ever God will blesse to the winning of souls. These self∣preaching men that make preaching little else but an ostentation of wit and read∣ing, do put the sword of the Spirit into a velvet scabbard that it cannot prick and wound the heart.
The word of God seems to be most conveniently applied by handling it after the manner of Doctrine and Use; this course is of all other the fittest for the memory of speaker and hearer, for the capacity of the simple, and for the profitable making use of all learning and reading. It giveth least scope to wander from the Text, and holdeth a man most closely to the revealed will of God. It hath the clear exam∣ple of Christ, who Luk. 4. having read his Text, first interpreted it, then observed the points of Doctrine, saying, This day is this Scripture fulfilled in your ears. Then he began to apply it by way of reproof, which he illustrated with •it exam∣ples out of Scripture, and so would have proceeded, but his hearers moved with rage interrupted him.
The Doctrine must be soundly deduced out of the Text, and then substantially* handled.
It is a proposition either expressed in the Text, or else concluded from it. It must* be proved by a Text or two of Scripture, and confirmed by reason taken from the causes or effects, or some other logical argument.
The Use is a Proposition syllogistically inferred from the Doctrine, as the Do∣ctrine is from the Text. The chief kinds of Uses are
- 1. Confirmation of truth.*
- 2. Refutation of error.
- 3. Reproof of sin mixed with terror and dehortation.
- 4. Instruction mixed with exhortation to do well.
- 5. Consolation or strengthening for and in well-doing.
All Doctrines will not yeeld all these Uses, but some one, some another, wherefore those must be taken that are fittest for time, place or matter.
The preaching of all Doctrines is to end in Use and Application. When Christ* had laid down all the speculative considerations about the day of Judgement, he bids them make use of it, Matth. 24. •2. Exhortation is so necessary that all the ministerial work is called by this name, Act. 2. 40. & 13. 15. See 1 Tim. 4. 13. & 6. 2. In all the Epistles after the doctrinal part followeth the hortatory, Tit. 1. 9. See Iohn 4. 9. We have divers examples of such as applied the word particularly to the hearers, 1 King. 18. 18. Hos. 5. 1. Mal. 2. 1. Luk. 3. 19. This preaching is en∣joyned to Ministers under the Gospel, Isa. 58. 1. Tit. 2. 5. God doth work most mightily with such preaching, Ioh. 4. 18, 19. Act. 2. 36, 37.
Page 466Reasons. 1. Every man (through the self-love and hypocrisie that is in his heart) is apt to put from himself to others general Doctrines and Reproofs, Matth. 21. 41. see 45, 46. verses.
2. Till mens sins be effectually discovered to them, they can never attain to any saving grace, Iohn 16. 8. Tit. 1. 13.
3. Practice is the end of knowledge, and nothing is perfect till it attain its end, If you know these things, happy are you if you do them. Truths are never fully and exactly known, but in the experience and practice of them, hence that expression, Tast and see.
