You must take heed of such evils as the following, and avoid them, because they all carry scandal in their nature to your own and others"
souls: as, 1. Proud, disdainful, and haughty words conduct, and conversation; for these are grievous and provoking evils, which will justly offend all the observers of them. 2. Sullen, sour, and churlish language and behavior, which is offensive unto all sorts of persons; for this is an evil altogether unbecoming the followers of Jesus Christ. 3.
A cross, captious, and contradictive spirit and conduct, delighting in opposition to the judgment of the church and her rulers. This is very scandalous to the brethren, and very reproachful unto themselves. 4.
Speaking evil of one another behind their backs; backbiting or publishing their real or supposed evils, before they have been spoken to in secret. 5. Speaking lightly or contemptibly of one another, either to themselves or to others in their absence, as few men can bear patiently to be despised by the slighting carriages of their brethren. 6. Vain, foolish, and frothy discourses, which are very offensive to gracious saints. 7. Earthly-mindedness and greedy pursuits after worldly things; for as these are offensive to G.o.d, and hurtful to the soul, so they are offensive to saints. 8. Strife and contention among brethren, and grudging or envying one another"s prosperity; as these produce many evil and wicked fruits, and cast blame upon the providence of G.o.d, who bestows his mercies as he will. 9. Defrauding and breaking promises.
Contracting debts and unduly delaying or refusing to pay them, and disappointing men of their just expectations in virtue of promises made to them. Those also are scandalous, and cause the name of G.o.d to be evil spoken of. 10. Entering into a marriage relation with such as are apparently in an unbelieving, carnal, and unconverted state and condition; for this also is very offensive to holy serious men, although many make very light of it. 11. Idleness and slothfulness in your external calling, neglecting to provide for your own house, as that will prove a scandalous sin to others and to yourselves too. 12. Taking up a report rashly against one another of a scandalous nature, giving ear unto tattlers, and busybodies; or being busybodies in other men"s matters yourselves, as this will give great offence.
NO. II.[122]
_Quest_. Who have a right to preach the gospel and dispense the public ordinances of religion?
_Ans_. Without some proper furniture, it is absurd to imagine any should be sent of G.o.d to the ministerial work. When the ascended Jesus gave to the church apostles, evangelists; pastors and teachers, he gave gifts to men. _Who_, saith he, _goeth at, any time a warfare on his own charges?_ What is the furniture, the qualifications prerequisite, according to the Holy Scriptures? A blameless conversation, a good report; experience of the self-debasing work of the Spirit of G.o.d; compa.s.sion to the souls of men; a fixedness in the Christian doctrines; a disposition faithfully to perform his vows; an aptness to teach the ignorant, and convince gainsayers. Knowledge of languages, knowledge of the history and sciences of this world, are useful handmaids to a.s.sist us in the study of divine things. To preach from the oracles of G.o.d, without capacity to peruse the original, especially if versant in romances and plays, we abhor and detest. This aptness to teach, however, consists not chiefly in any of these, but in a capacity to conceive spiritual things, and with some distinctness to express their conceptions to the edification of others, in that energy and life, whereby one, as affected himself, declares the truths of G.o.d, in a simple, serious, bold, and conscience-touching manner. The difference of this, from human eloquence, loud bawling, and theatrical action, is evident. These may touch the pa.s.sions, and not affect the conscience: they may procure esteem to the preacher, none to Christ. These are the product of natural art: this the distinguished gift of G.o.d, without which, in a certain degree, none can have evidence that he was divinely sent to minister the gospel of Christ.
No appearance of furniture, real or pretended, can warrant a man"s exercising of the ministry, unless he have a regular call. That _all may prophesy one by one_ is indeed hinted in the sacred records: but there it is evident inspiration treats of what pertains to extraordinary officers in the church; hence there is mentioned _the gift of tongues_, extraordinary _psalms, revelations_: the _all_ that might prophesy are, therefore, not _all_ the members of the church; not _women_, who are forbid to speak in the church; but _all_ the extraordinary officers called prophets, 1 Cor. xiv. 31. The _all_ that were scattered abroad from Jerusalem, and _went about preaching the gospel_, Acts viii. 2, could not be _all_ the believers; for there remained at Jerusalem a church of believers for Saul to make havoc of. It must therefore have been _all_ the preachers, besides the apostles. To strengthen this, let it be observed, that the word here rendered _preaching_ is nowhere in Scripture referred to one out of office: that every one of this dispersion, we afterward hear of, are represented as evangelists, pastors, or teachers, Acts ix. 1, 11, 19, and xiii. 1. Parents and masters convey the same instruction that ministers do; but with a different authority: not as ministers of Christ, or officers in his Church. If other gifts or saintship ent.i.tled to preach the gospel, wo would be unto every gifted person, every saint, that did not preach it.
If our adored Redeemer refused the work of a civil judge because not humanly vested with such power, will he allow his followers to exercise an office far more important, without any regular call? His oracles distinguish between the mission of persons, and their gifts, sometimes called a receiving of the Holy Ghost, John xx. 21, 23.
To render the point incontestably evident, he demands, how men shall preach _except they be sent_? declares, that _no man_ rightly _taketh this honor to himself but he that is called of G.o.d, as was Aaron_. "I sent them not, therefore they shall not profit this people at all, saith the Lord." The characters divinely affixed to ministers, preachers, or heralds, amba.s.sadors, stewards, watchmen, angels, messengers, brightly mark their call and commission to their work. The inspired rules for the qualifications, the election, the ordination of ministers, are divinely charged to be kept till _the day_, the second coming _of Jesus Christ_.
For intermeddling with the sacred business without a regular call, has the Almighty severely punished numbers of men. Witness the destruction of Korah and his company; the rejection of Saul; and the death of Uzza; the leprosy of Uriah; the disaster of the sons of Sceva, &c., Num. xvi.; 1 Sam. xiii.; 1 Chron. xiii.; 2 Chron. xxvi.; Acts xix.
To rush into it, if gifted, or to imagine we are so, at our own hand, introduces the wildest disorder, and the most shocking errors: it did so at Antioch, and the places adjacent, where some falsely pretended a mission from the apostles. This, too, was its effect with the German anabaptists, and with the sectaries of England. Aversion at manual work, pride of abilities, a disturbed imagination, a carnal project to promote self, prompts the man to be preacher. Such ultroneous rushing is inconsistent with the deep impression of the charge, and the care to manifest their mission, everywhere in Scripture obvious in the ministers of Christ. However sound his doctrine, great his abilities, warm his address, where is the promise of G.o.d"s especial presence, protection, or success, to the ultroneous preacher? Where is his conduct commanded, commended, or unmarked with wrath, exemplified in the sacred words? How then can the preaching, or our hearing, of such, be in faith? How can it be acceptable to G.o.d, or profitable to ourselves? For _whatsoever is not of faith is sin_. Falsely this preacher pretends a mission from Christ: wickedly, he usurps an authority over his Church: rebelliously he deserts his own calling, and attempts to make void the office his Saviour has appointed; to frustrate the dispensation of the gospel committed to his faithful amba.s.sadors. For how can they fulfil their ministry, if others take the work out of their hand? How can they _commit it to faithful men_, if, not waiting their commission, men rush into it at pleasure?
In vain pleads the ultroneous preacher, that a particular mission to the office of preaching and dispensing the sacraments was only necessary, when the gospel was preached to the heathen. From age to age, it is _as new_, to children _as new_, to such as never heard it. Nor, when hinting the necessity of a mission, does the inspiring Spirit make any distinction, whether the gospel be newly dispensed or not. _What therefore G.o.d hath joined together, let no man put asunder_. In vain he pleads an immediate commission from G.o.d: in his infallible statutes, having fixed standing rules of vocation to the ministry, by the mediation of men, G.o.d gives us no command, no encouragement, to hope for an immediate call, till the end of time. Absurdly then we allow any to have such a call, till we see _the signs of an apostle wrought in him_.
It is not sufficient he be sound in his doctrine, exemplarily holy in his life, active in his labors, disinterested in his aims, seeking not his own, but the honor of Christ, not his own carnal profit, but the spiritual welfare of men: every ordinary preacher is, or ought to be so.
But, to this claimant of a mission uncommon, working of miracles, or such extraordinary credentials, must demonstrate he hath not run unsent.
In vain the ultroneous preacher boasts of his feelings; his success; his moving his audience; his reforming their lives; as if these demonstrated his call from G.o.d. On earth, was ever delusion carried on without pretence to, or without appearances of these? Let them, who know the history of Popery, of Mahometanism, Quakerism, &c., say if they were.
Who knows not, that the Pharisaic sect pretended far more strictness, far more devotion, than the family of Christ? Who knows not, that Satan may, and has oft _transformed_ himself _into an angel of light_; his ministers into the form of inspired apostles; and his influences, almost indiscernibly similar to those of the Spirit of Jesus Christ? Who knows not, how oft vain-glory, proud and falsely extolling of himself and party, in their number, their spiritual experience and high advances in holiness, mark the distinguished impostor? How oft his sermons are larded with these!
No more tell us, if the sermon be good, you do not regard who preach it.
If G.o.d has prescribed a method of call, has stated the qualifications of the candidate, has warned against preachers unsent, has oft marked their guilt with visible strokes of his wrath, be ashamed to talk at so arrogant, so careless a rate. Lay it not in the power of the Mesopotamian wizard! Lies it not in the power of a Romish Jesuit, nay, if permitted, of Beelzebub, for a time to preach to you many truths of the gospel, in the warmest strain, the loftiest language? Would you acknowledge the _three_ for honored amba.s.sadors of Christ? Tell us not your preacher is wonderfully pious and good: perhaps you have only his own attestation; when better known he may be a drunkard, a swearer, a villain, for you. Suppose he were pious, so was Uzziah; yet it pertained not to him to execute the priest"s office. Say not he is wonderfully gifted--speaks like _never man_: perhaps so was Korah, a man famous and of renown: such perhaps were the vagabond sons of Sceva. Say not his earnestness in his work marks his heavenly call: no, such were the Satanic exorcists just mentioned; such was Mahomet, the vilest impostor.
To abolish the idolatry, and various other abominations of his country, he exposed himself to cruel reproach, to manifold hardship and hazard of life; about fourteen years almost unsuccessful he persevered in this difficult, but delusive attempt. What hunger, what cold, what torment and death have some Jesuitic and other antichristian missionaries undergone, to propagate the most ruining delusions of h.e.l.l; all under the pretence of earnestness to gain sinners to Christ and his church.
The Scripture, however, nowhere saith, how shall they preach except they be gracious? except they be gifted? except they be in earnest? But, _how shall they preach except they be sent_?
NO. III.[123]
_On the same subject--Who have a right to preach the gospel_?
It is expressly enjoined in the word of G.o.d that we should earnestly contend for the faith once delivered to the saints. This faith includes all the ordinances, as well as all the doctrines of Christ; and it is no less our duty to contend for the former than for the latter. They have been equally opposed, and there is the same necessity why we should contend for both. Among the ordinances of Christ, the preaching of the gospel holds a princ.i.p.al place, and it hath accordingly, in all ages, met with considerable opposition. Like other ordinances, it hath been often grievously abused, and perverted to the most unworthy purposes. By many who would be esteemed the wise of the world, it is counted unworthy the attention of any but the vulgar: it has been called the foolishness of preaching. The infidels of our time, and some who, by attachment to the Arian and Socinian system, are in a progress to infidelity, cry it down as a human device or piece of craft. This need not, however, occasion any great surprise: the spirit of the world savoreth not the things that be of G.o.d, and the enemies of the truth naturally wish to have full scope to propagate their delusions. But it is matter of regret that the preaching of the gospel is, by many who attend upon it, too little regarded as an ordinance of Christ. And some of the professed friends of gospel doctrine so far mistake the nature and inst.i.tution of preaching, as to engage in it without any other call than their own abundant zeal, and even to plead that all should do so who find themselves qualified. To show that such a sentiment and practice have no warrant from the word of G.o.d, the following observations are offered.
I. The preaching of the gospel is an ordinance that Christ hath appointed for the gathering and edification of his Church; and, being a matter of positive inst.i.tution, all that belongs to the administration of it can be learned only from the rules and approved examples recorded in the New Testament. It is not like those duties that are inc.u.mbent upon all, according to the opportunities they have in providence for the performance of them, and which, without any express commandment, could be urged upon Christians by the common principles of moral obligation, such as to teach and admonish one another. And because the obligation to such moral duties depends not upon positive inst.i.tution, it must equally extend to all, and no person whatever can be free from it. But it is otherwise as to the preaching of the gospel, which is a positive inst.i.tution of Christ; for it is a duty enjoined upon some only; yea, some are even absolutely prohibited from intermeddling in it, 1 Cor.
xiv. 34; 1 Tim. ii. 12: and this could not be the case if it were a matter of common moral obligation. All arguments therefore taken from general principles, to prove the obligation that Christians are under to exert themselves for promoting the cause of religion, are to no purpose here, as they do not prove that the preaching of the gospel is one of those means that all are warranted to use.
II. There is an inst.i.tuted ministry of the ordinances of Christ unto his Church, by such ministers and office-bearers as he hath appointed. And the preaching of the gospel is frequently referred to as a princ.i.p.al part of that ministry. We read of a ministry of the word, Acts vi. 4; a ministry received of the Lord Jesus to testify the gospel of the grace of G.o.d, Acts xx. 24; a ministry of reconciliation, 2 Cor. v. 18; and a ministry into which some are put by the Lord Christ, 1 Tim. i. 12. This ministry is not left open to all the members of the church, in such a manner as that everyone who finds himself disposed, of supposes himself to be qualified, may engage in it as he finds opportunity; but office-bearers are appointed for it by the Lord Christ, Eph. iv. 11,12: "And he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers, for the perfecting of the saints, for the work of the ministry, and for the edifying of the body of Christ." Some of these officers were extraordinary and temporary; they had an extraordinary call, and were endued with miraculous powers, which are now ceased: but the work of the ministry, and particularly the preaching of the gospel, is to continue to the end of the world, as appears from the promise given for the encouragement of those that are employed in it, Matt, xxviii. 20. There are accordingly ordinary officers, pastors, and teachers, appointed for the continued exercise of that ministry.
To these inst.i.tuted office-bearers is this ministry exclusively committed, Mark xvi., Matt, xxviii. The gospel of Christ, in respect of the public ministry thereof by preaching, is frequently mentioned as a special and peculiar _trust_ committed unto them, 2 Cor. v. 18-20; 1 Tim. i. 11, and vi. 20. In all the pa.s.sages of Scripture where we have any mention of a charge or commission to preach the gospel, it would be easy to show that it is directed only to persons in office; and a variety of names are given to those that are employed in a ministry of the word, all of which are expressive of their peculiar office. They are called ministers, 1 Cor. iii. 6; officers and stewards, 1 Cor. iv. 1; amba.s.sadors for Christ, 2 Cor. v. 20; heralds (so the word preacher signifies) and teachers, 2 Tim. i. 11.
There is no room to plead here, that though a constant ministry of the word, in a pastoral charge, belongs only to persons in office, yet all may occasionally exercise their gifts in preaching the gospel. The word of G.o.d acknowledges no such distinction as that between a constant and an occasional ministry of the gospel. It enjoins upon those who are called to the work of the ministry, not an occasional, but a constant exercise of that ministry; so that whether they be paid pastors, or itinerant preachers, they are not to entangle themselves with the affairs of this life, but must be devoted wholly to the work of the gospel, 1 Tim. iv. 13-16; 2 Tim. ii. 4, and iv. 2. And because they must thus devote their time and attention to this work, the word of G.o.d also enjoins that a maintenance be given them by those to whom they exercise their ministry, 1 Cor. ix. 7-14; Gal. vi. 6; 1 Tim. v. 17. This is a farther evidence that the ministry of the word is restricted to persons in office, and that they are to devote their time and attention to it, not entangling themselves in the prosecution of a secular business.
III. Those only can be warrantably employed in a ministry of the ordinances of Christ, and particularly in preaching the gospel, who are thereunto called by him, and admitted according to the rule laid down in the word. And none can be warrantably acknowledged and received as office-bearers, to whom that ministry is committed without some proper evidence of their being called and sent by Christ. "How shall they preach except they be sent?" Rom. x. 15. How, without this, can they do it warrantably or profitably? And, without some evidence of this, what ground have we to expect a blessing in waiting upon their ministry? It is not a mere providential sending that is here meant, as if there were no more necessity than abilities, and an opportunity of exercising them; for so the ministers of Satan may be sent, and a lying spirit was thus sent among the prophets of Ahab. But this sending means the call of Christ, intimated in such a way as to warrant the preacher, and with such evidence as may satisfy the conscience of the hearers, in receiving his ministry as the ordinance of Christ. A zeal for G.o.d, a strong desire of being useful to souls, and even a persuasion of having the call of Christ, cannot be sufficient warrant to the preacher; far less can the hearers, in receiving him, proceed upon grounds so uncertain.
The apostles, and some other ministers in the beginning of the Christian dispensation, had an extraordinary call and immediate mission by Christ, and this was evidenced to all by the miraculous powers bestowed on them.
These powers are now ceased, and it is vain to plead any such immediate call. The ordinary call of Christ to the work of the ministry is intimated by or through the church, judging thereof by the rules laid down in the word; and according to these rules, they that are found qualified and called, are to be admitted to the ministry by them who are already invested with it. The charge is given to the office-bearers of the church, to commit that ministry which they have received "to faithful men, who shall be able to teach others also," 2 Tim. ii. 2; t.i.t. i. 5. And for their direction in this matter, the qualifications necessary, both as to character and abilities, are laid down in the Word, particularly in 1 Tim. iii.; of these qualifications they are required to make an impartial and deliberate examination, so as to _lay hands suddenly on no man_, 1 Tim. iv. 22, but to admit to the office of the ministry those only, who, by this trial, they have reason to judge are called and sent by Christ.
It is vain to distinguish here between a pastor of a congregation and an itinerant preacher; as if the call of the church was necessary only to the former and not to the latter. If by the call of the church is meant only the choice and call of the people, it is admitted, that this is only necessary to fix a pastoral relation to that part of the flock; but a regular admission to the work of the ministry, by the office-bearers of the church, is equally necessary in the case of all that are employed in it, whether they have a fixed charge or not. Timothy, who had no fixed charge, and though pointed out by prophecy as designed for the ministry, was ordained and admitted to it by the presbytery. And though Paul and Barnabas had an extraordinary call, yet the prophets and teachers of the church at Antioch are directed to separate and send them out, according to the call of the Holy Ghost, to preach the gospel unto the Gentiles, Acts xiii. A princ.i.p.al design of this seems to have been, to set an example of procedure to the church in after times.
It appears, then, that the preaching of the gospel is an ordinance or inst.i.tution of Christ--that the ministry of that and other ordinances belongs only to those office-bearers whom he hath appointed and commissioned for that end--and that in ordinary cases, none can be acknowledged as sent by him, but such as are admitted to the ministry in the way above mentioned. These observations would have admitted a much larger ill.u.s.tration; but as they are, they may a.s.sist an attentive reader to consult his Bible for further satisfaction. It is necessary, however, to take some notice of the arguments urged in support of the opposite sentiment, and of the attempt to prove that every man who is qualified has a right to preach the gospel, without any regular call and admission by the church. And,
1st. It is pretended that this is enjoined upon all that are qualified for it, because Christians are called to teach, exhort, and admonish one another. But even supposing that this were to be understood of preaching, or a public ministry of the word, such directions, though expressed generally, would not apply to all, but to those only who are called to the ministry, according to the limitation and restriction that is laid down in other places of Scripture. There is, however, no necessity of understanding these directions in that sense. The Scripture evidently distinguishes the preaching of the gospel, or that public teaching which belongs to an inst.i.tuted ministry, from that private teaching which is competent to, and obligatory on, all Christians by the law of love; the latter is enjoined upon some to whom the former is absolutely prohibited: compare 1 Tim. ii. 12, with t.i.t.
ii. 3, 4. Christians in a private station have abundant opportunity, and ordinarily much more than they improve, to exercise their talents in teaching their families, friends, and neighbors, without interfering with that public ministry of the word which is committed to those who are especially called thereto.
2d. Some pa.s.sages of Scripture are urged, wherein it is supposed all Christians are enjoined to exercise their qualifications in public teaching or preaching: particularly Rom. xii. 6-8; 1 Pet. iv. 10, 11.
These Scriptures, on the contrary, restrict the public ministry of the word to those invested with an office, and it is that ministry which belongs to their office that is spoken of. In Rom. xii. persons in office are exhorted to apply themselves faithfully and diligently to that ministry to which they are called, whether it be a ministry of the word, and of spiritual things, or a ministry of temporal things, and that without envying others who have a different office and ministry.
And, to enforce this exhortation, the apostle compares the Church to the natural body, ver. 4, in which all members have not the same office, but one member is appointed to one office, and another member to a different office: and so it is in the Church of Christ, ver. 5. The same allusion is applied more largely, 1 Cor. xii. 27, 28, to ill.u.s.trate this very point. The other pa.s.sage, 1 Pet. iv. 10, 11, is of the very same import: those in office are called to exercise their ministry faithfully, whether it be in spiritual or temporal things, and are addressed as stewards, ver. 10; "As every man hath received the gift, even so minister the same one to another as good stewards of the manifold grace of G.o.d." Some are led to mistake the meaning of these Scriptures, by misunderstanding the word _gift_, as if it meant only talents or qualifications; whereas, in these and many other pa.s.sages, it means a certain office and ministry to which one is appointed. Eph. iv. 8, 11: He gave gifts unto men; he gave some apostles, some prophets, &c. 1 Tim.
iv. 14: "Neglect not the gift that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery." Timothy was ordained to the office of the ministry in consequence of special direction of the spirit of prophecy. See 1 Tim. i. 18.
3d. It is also supposed and much insisted on by some, that both precept and example for the preaching of the gospel, by what they call every gifted brother, may be found in 1 Cor. xiv. 31, which is particularly urged in support of their opinion: "For ye may _all_ prophesy, one by one, that _all_ may learn, and _all_ may be comforted." But universal terms, such as are here used, are limited or extended according to the subject; and that even in the same verse, as in chap. xv. 22. In like manner here, the _all_ that may prophesy are not the same _all_ that may learn and be comforted. The latter may extend to all the members of the church, and even to strangers who might come into their a.s.semblies; the former could apply only to a few. Some members of the church are expressly prohibited from public teaching, ver. 34. Besides, all were not prophets, chap. xii. 29, and therefore all could neither prophesy, nor could warrantably attempt it. The state of matters referred to in that chapter seems to have been this: The church at Corinth was numerous, and had many ministers, of whom the most, if not all, were endowed with some miraculous power, such as that of prophecy, of speaking strange languages, and the like; they were proud of these gifts, and forward to show them, ver. 26, which occasioned disorder in their a.s.semblies for worship; those that had the gift of tongues prevented the prophets, and did not modestly give place to one another.
These disorders the apostle reproves, and exhorts them to exercise their gifts in a more regular and decent manner, for the edification of the church. This being the case, it is strange to plead this pa.s.sage as a warrant for the preaching of the gospel by those who are in no office, and who neither have any miraculous power to prove their immediate call by Christ to the work of the ministry, nor are admitted thereto by the call of the church.
4th. Further, we are referred to Acts viii. 1-4, for an example of the preaching of the gospel by persons not in office. We are told, ver. 1, that "there was a great persecution against the church which was at Jerusalem, and they were all scattered abroad--_except the apostles_."
And it is said, ver. 4, "_they_, that were scattered abroad, went everywhere _preaching the word_." From this it is argued, that _the Church in general_ proclaimed the gospel of the Lord Jesus. But why mention the Church in general, when the method of reasoning used would equally prove that the Church universally did so; and the absurdity of such reasoning must be evident upon a very little consideration of the subject. How absurd to suppose that _all_ mentioned in ver. 1, refers to and comprehends all the members of that church, and that all the thousands and ten thousands belonging to it were all scattered abroad, or that they all, men, women, and children, went _everywhere preaching_ the word! Are we not told, ver. 3, that some of them, probably many of them, both men and women, were haled and committed to prison? Or, had all the members of the church been driven from Jerusalem, how were the apostles to be employed? Did they only tarry to gather a new church?
When it is said, ver. 3, that Saul entered into every house, how absurd would it be to suppose that it is meant every house in Jerusalem, or even every house in which there was a Christian! The expression, also, _everywhere_, ver. 4, must be limited. It would therefore be unreasonable to object against a proper limitation of the word _all_, ver. 1. And about the just limitation of it we need be at no loss. They were all scattered abroad--except the apostles. What reason can there be for mentioning only the apostles as excepted, while there were so many other members of that church still remaining at Jerusalem, but this, that the persons referred to were of the same description in general with the apostles, persons in office, ministers of the church? Others might also be scattered, but these are here spoken of; and Philip, an evangelist, and endowed with miraculous powers, is mentioned as one of them.
5th. As to the case of Apollos, which some urge as affording irresistible evidence to prove that all who are qualified may preach the gospel, a few words may suffice. He spoke boldly in the synagogue, the practice of which is no rule to the Christian Church. He was not yet acquainted with some important doctrines of the New Testament Church, much less could he be acquainted with the ordinances of it. Two intelligent Christians instructed him more perfectly in the way of G.o.d.
He was recommended by the brethren to the church at Corinth, and there he labored successfully in the work of the ministry. And what is all this to the purpose for which his example is urged? We have no information, indeed, of what time, nor in what manner, he was called and admitted to the work of the ministry, more than we have about many others mentioned in Scripture: but he is expressly called a minister, and is, once and again, cla.s.sed with the chiefest of the apostles, 1 Cor. i. 12, iii. 5, 22.
Lest these and the like arguments should be found insufficient, recourse is had by some to the plea of pure motives and good designs, with a kind of appeal to the judgment of the great day, and profession of trust, that they are such as will not then be condemned. It is a great satisfaction to have the testimony of conscience to the purity of motives in every part of conduct that is warranted by the word of G.o.d, and also to know that the judgment of the saints at the great day will be a judgment of mercy. But every part of the truth of Christ will be determined at that day in exact conformity to what is now declared in the word. And the purest motives and most n.o.ble designs are no rule of conduct to any; much less can they give satisfaction to others.
These observations concerning the inst.i.tution of a gospel ministry, the writer is persuaded, are agreeable to the word of G.o.d: if they be not, it would be idle to appeal to his motives in support of them. But he can freely say that they are here offered to the public, not from a desire of controversy, but from a conviction, that at this time it is necessary, on different accounts, to call people"s attention to the mind and will of Christ, as revealed in the word concerning this subject. Let not such of the friends of religion, as may be of different sentiments from what are here expressed, be offended at an attempt, in the spirit of meekness, to remove their mistakes: nor let them impute it to envy, pride, or selfish principles. In a perfect consistency with all that he hath advanced, the writer can say, "Would to G.o.d that all the Lord"s people were prophets."
It is a necessary consequence of what is advanced on this subject, that all should be careful that the ministry of the ordinances they attend upon be such as is warranted in the word. If none can warrantably preach except they be sent, we cannot warrantably attend on the ministry of any but those who we have reason to believe have Christ"s call and mission.
And if it be an objection against a pastor of a congregation, that he is imposed upon the flock without their choice, it is no less an objection against a preacher, if he be not admitted to the ministry of the word by those whose office it is to examine his qualifications, and judge of his call. It must, however, be acknowledged, that to have gone through the ordinary forms of admission is no sufficient evidence of one"s having the call of Christ. The outward forms may be observed, while the spirit and design of them is neglected, and the rule of the word transgressed.
Nor can any be acknowledged as sent by Christ, unless their character correspond with that pointed out and required in the word, and unless the doctrine they teach be the gospel of Christ. None can be supposed to have a mission from Christ, who do not bring his message, 2 John ver.
10: "If there come any unto you and bring not this doctrine, receive him not into your house, neither bid him G.o.d speed." But when we are favored with the pure gospel, and an administration of it agreeable to the word, let us wait upon it diligently; regarding the preaching of the gospel as an ordinance of Christ, and depending on his promised blessing to make it effectual: for when "the world by wisdom knew not G.o.d, it pleased G.o.d, by the foolishness of preaching, to save them that believe," 1 Cor.
i. 21.
Both parts of this number are recommended to the serious consideration of what are called _lay-preachers_, and of such as favor that scheme.
And let all intruders upon the office of the holy ministry, with their deluded votaries, beware lest it should be said to them, _Who hath required this at your hands_?
NO. IV.