Part 18

1. Concerning the qualifications which are necessary, in those that are employed in preaching the gospel. Here it is to be observed in general, that they must be sufficiently gifted for it; which is so evident, that it would be unreasonable for any one to deny it, since no one is to attempt any thing that he is not able to perform; especially if it be a work of the highest importance, and the unskilful managing thereof may have a tendency to do prejudice to, rather than advance the interest of Christ. It would be a reflection on the wisdom of a master, to employ his servant in a work that he has no capacity for, or entrust him with an affair that is like to miscarry in his hands. In like manner, we are not to suppose that God calls any to preach the gospel, but those whom he has, in some measure, furnished for it; though, it is true, the best may say, as the apostle does, _We are not sufficient of ourselves, to think any thing as of ourselves; but our sufficiency is of God_: Yet he adds, that they who are employed by him in this work, are made _able ministers of the New-Testament_, 2 Cor. iii. 5, 6. It is, indeed, a difficult matter to determine who are sufficiently gifted for it; the work being so great and our natural and acquired endowments very small, if compared with it. But that we may briefly consider this matter, it may be observed,

(1.) That some qualifications are moral, without which, they who preach the gospel, would be a reproach to it. These respect, more especially, the conversation of those who are engaged in this work, which ought to be blameless and exemplary; not only inoffensive, but such as they, whom they are called to instruct, may safely copy after. Thus the apostle makes a solemn appeal, when he says, _Ye are witnesses, and God also, how holily, and justly, and unblameably we behaved ourselves among you that believe_, 1 Thess. ii. 10. And he advises the Corinthians to be _followers of him_, 1 Cor. iv. 16. and commends the church elsewhere, for conforming themselves to his example, so far as it was agreeable to that of our Saviour, 1 Thess. i. 6. in which respect alone the best of men are to be followed, 1 Cor. xi. 1. Now this supposes that they have that which we call the moral qualifications, necessary to the work of the ministry, without which, a person will do more hurt, by his example, than he can do good by his doctrine; inasmuch as he will lay a stumbling-block in the way of Christians, who would be ready to say, as the apostle does to some of those who were teachers among the Jews; _Thou which teachest another, teachest thou not thyself?_ Rom. ii. 21. or, dost thou live in the practice of those crimes, which thou condemnest in others, and exhortest them to avoid? This qualification therefore, must be supposed to be necessary; and, indeed, an experimental knowledge of divine truths, will greatly furnish them to communicate the same to others, and spirit them, with zeal, in using their utmost endeavours, that they may be made partakers of the same experiences which they themselves, have been favoured with. Nevertheless, we are not to suppose that this alone will warrant a person’s engaging in the work of the ministry; for then every one who has experienced the grace of God, might attempt it, how unable soever he be to manage it to the glory of God, and the edification of the church. Therefore,

(2.) There are other qualifications more directly subservient hereunto. These the apostle speaks of, when he describes a gospel-minister as one who is _apt to teach_, 1 Tim. iii. 2. and able _rightly to divide the word of truth_, 2 Tim. ii. 15. and, by _sound doctrine_, to exhort and _convince gainsayers_, Tit. i. 9. They who take upon them to explain scripture, and apply it to the consciences of men, ought, certainly, with great diligence and hard study, to use their utmost endeavours to understand it. And to this we may add, that they ought to be able to reason, or infer just consequences from it; whereby they may appear to be well versed in those great doctrines, on which our faith and religion is founded. This, indeed, must be confessed to be a work of difficulty; and, they who think themselves best furnished in this respect, will have reason to conclude, as the apostle says, that they _know but in part, and prophesy in part_, 1 Cor. xiii. 9.

To this we may add, that there are various parts of learning, that may be reckoned, in some respects, ornamental, which would tend to secure him that preaches the gospel from contempt; and others, that are more immediately subservient to our understanding scripture, namely, a being well acquainted with those languages, in which the Old and New Testament were written, and able to make critical remarks on the style and mode of expression used in each of them, and a being conversant in the writings of those, whether in our own or other languages, who have clearly and judiciously explained the doctrines of the gospel, or led us into the knowledge of those things that have a tendency to illustrate them. And, inasmuch as preaching contains in it an address to the judgments and consciences of men, I cannot but reckon it a qualification necessary in order hereunto, that all those parts of learning that have a tendency to enlarge the reasoning faculties, or help us to see the connexion or dependence of one thing upon another, should be attended to, that we may hereby be fitted to convey our ideas with judgment and method. These qualifications are to be acquired. We pass by those that are natural, to wit, a sufficient degree of parts, and such an elocution as is necessary for those who are to speak to the edification of an audience, without which all other endeavours to furnish themselves for this work, will be to very little purpose.

2. They, by whom the word of God is to be preached, are to be duly approved and called to that office. A person may think himself qualified for it without sufficient ground; therefore this matter ought to be submitted to the judgment of others, by whose approbation he is to engage in this work. The first thing that is to be enquired into, is; whether he is called to it by God, not only by his providence, which opens a door for his preaching the gospel, but by the success which he is pleased to grant to his endeavours, in order to his being duly qualified for it? Notwithstanding, since persons may be mistaken, and think they have a divine call hereunto, when they have not; it is necessary that they should be approved by those who are sufficient judges of this matter, that they may not be exposed to temptation, so as to engage in a work which they are not deemed sufficient for. Not that it is in the power of ministers, or churches, especially according to the present situation of things, to hinder an unqualified person who has too high thoughts of his own abilities, from preaching to a number of people that is disposed to hear him; yet no one is bound or ought, in prudence, or faithfulness to God or man, to own any to be a minister, whose gifts do not render him fit to be approved; nor, on the other hand, can any judgment be passed on this matter, without sufficient acquaintance or conversation with him, that thereby it may be known whether he be a workman that needeth not to be ashamed, and able rightly to divide the word of truth.

Here, I think, there is some difference between the approbation that ought to be passed on those who first engage in the work of preaching, and the call to the pastoral office; the latter supposes the former; and therefore a person ought first to be approved of, as fit to preach the gospel, in the opinion of those who are allowed to be competent judges hereof, which is necessary to his entrance on that work with reputation and acceptance; without which, he is to stand and fall to his own master, and acquiesce in the approbation of those who are willing to sit under his ministry; while others are not bound (as being destitute of sufficient evidence) to conclude him furnished for, or called to it.

As to the call to the pastoral office; though no one has a right to impose pastors on churches; yet it is the indispensible duty of every church not barely to enquire; whether the person, whom they have a desire to call to that office, be such an one as is approved by the greater number of them; but, whether the step they are taking herein, is such as has a tendency to secure their reputation as a church of Christ, without exposing them to the just blame and censure of others, who are in the same faith and order with themselves? that they may do nothing that is in the least offensive, or that has a tendency to weaken the interest of Christ in his churches. It is true, no one can put a stop to their proceeding, if they are resolved to set over them one that is not only scandalous in his conversation, but inclined to preach what is subversive of the fundamental articles of our faith; yet they cannot hereby act as a church that has obtained mercy from God to be faithful, or engage in this important work with judgment. It is therefore expedient, that churches should set over them ministers approved by others as sound in the faith, as well as reckoned, by themselves, able to preach to their edification; and, in order hereunto, it is expedient that some ministers, and members of other churches, should be present at their investiture in that office, to which they have called them, not barely as being witnesses of their faith and order, in common with the whole assembly, but as testifying hereby their approbation of their proceedings, and giving ground to the world to conclude, that that person, whom they have called, is owned by others, as well as themselves.

And, in order thereunto, it is necessary that ministers, who are to join in begging the blessing of God on their proceedings, and giving a word of exhortation to them, should be satisfied concerning the fitness of him whom the church has called to that office; which is supposed by their being present, and bearing their respective parts therein. This, I think, is intended by that expression of the apostle, in which he advises Timothy, _to lay hands suddenly on no man; nor to be partaker of other men’s sins; but to keep himself pure_, 1 Tim. v. 22. that is, without guilt, as being active in approving those that he ought not to approve of. I do not, by this, take the power out of the hands of the church, of setting a pastor over themselves; but only hereby argue the expediency of their consulting the honour of the gospel herein, and acting so, as that they may have the approbation of other churches in that solemnity.

II. We are now to consider how the word of God is to be preached by those who are qualified, approved, and called thereunto; and that, both as to doctrines to be insisted on, and the manner in which they are to be delivered.

1. What they are to preach, ought to be sound doctrine, and that not barely what is deemed to be so by him that preaches it; since there is scarce any one but thinks himself sound in the faith, how remote soever his sentiments may be from the true intent and meaning of the word of God. But hereby we understand those doctrines which are so called by the apostle, Tit. i. 9. such as are agreeable to that _form of sound words_ which is transmitted to us by divine inspiration, 2 Tim. i. 13. _the doctrine which is according to godliness_, 1 Tim. vi. 3. as having a tendency to recommend and promote it. This is styled elsewhere, _The faith once delivered to the saints_; which is not only to be preached, but _earnestly contended for_, Jude, ver. 3. These are such doctrines as have a tendency to advance the glory of God, and do good to the souls of men, that are relished and savoured by sincere Christians, who know the truth, as it is in Jesus; and are _nourished up_, as the apostle says, _in the words of faith and of good doctrine_, 1 Tim. iv. 6. This, as it has a peculiar reference to the gospel, and the way of salvation contained therein, is called _preaching Christ_, Col. i. 18. or a _determining to know nothing_; that is, to appear to know, or to discover nothing, _save Jesus Christ and him crucified_, 1 Cor. ii. 2. or deliver nothing but what tends to set forth the person and offices of Christ, either directly, or in its remote tendency thereunto. Our Saviour advises the church, to _take heed what they hear_, Mark iv. 24. as signifying, that we are to receive no doctrines but what are agreeable to the gospel. And this is a sufficient intimation that such only are to be preached, the contrary to which method of preaching, the apostle calls _perverting the gospel of Christ_; and adds, that _though we, or an angel from heaven, preach any other gospel than that which we have preached, let him be accursed_, Gal. i. 7, 8. These are the only doctrines that God will own, because they tend to set forth his perfections, as they were at first communicated by him for that end.

2. We are now to consider the manner in which these doctrines are to be preached. This is laid down in several heads,

(1.) Diligently and constantly, in season and out of season, considering this work as the main business of life, that which a minister is to _give himself wholly to_, 1 Tim. iv. 15. and all his studies are to be subservient to this end. He is to rejoice in all opportunities, in which he may lead those whom he is called to minister to, in the way to heaven, and be willing to lay out his strength, and those abilities which God has given him, to his glory. Thus the apostle says, _I would very gladly spend, and be spent for you_, 2 Cor. xii. 14. This argues, that the word is not barely to be preached occasionally, as though it were to be hid from the world, or only imparted, when the leisure or inclination of those who are called thereto, will admit of it. The character which the apostle gives of gospel-ministers, is, that they _watch for the souls of those to whom they minister_; that is, they wait for the best and fittest seasons to inculcate divine truths to them. This is particularly expressed _by preaching the word_, and _being instant in season, and out of season, reproving, rebuking, and exhorting with all long-suffering and doctrine_, 2 Tim. iv. 2. which implies, that it ought to be preached, not only on that day, which God has sanctified for public worship, of which preaching is a part; but on all occasions, when they are apprehensive that the people are desirous to receive and hear it.

(2.) It is to be preached plainly. Thus the apostle says, _We use great plainness of speech_, 2 Cor. iii. 12. This method of preaching is inconsistent with the using unintelligible expressions: which neither they nor their hearers well understand. The style ought to be familiar, and adapted to the meanest capacities; which may be done without exposing it to contempt. And it is particularly observed, that it ought not to be, _in the enticing words of man’s wisdom, but in demonstration of the Spirit and of power_; as the apostle says concerning his method of preaching, 1 Cor. ii. 14. The great design hereof, is, not to please the ear with well turned periods, or rhetorical expressions, or an affectation of shewing skill in human learning, in those instances in which it is not directly adapted to edification, or rendered subservient to the explaining of scripture. A demonstrative way of preaching, is not, indeed, opposed to this plainness that is here intended but it is the _demonstration of the Spirit_; which, though it differs from that which the apostles were favoured with (who were led into the doctrines they preached, by immediate inspiration;) yet we are to endeavour to prove, by strength of argument, that what we deliver is agreeable to the mind and will of God therein; and yet to do this with that plainness of address, as those who desire to awaken the consciences of men, and give them the fullest conviction, proving from the scripture, that what we say is true. This account the apostle gives of his ministry, 2 Cor. iv. 2. as what was most adapted to answer the valuable ends thereof.

(3.) The word of God is to be preached faithfully; which supposes that they who are called to this work, have the souls of those whom they preach to, committed to their care; so that, if they perish for want of due instruction, they are, for this neglect, found guilty before God. Thus God says to the prophet, _Son of man, I have made thee a watchman to the house Israel_, Ezek. iii. 17, &c. and therefore he was to _give them warning_, which, if he did, he _delivered his_ own _soul_; but if not, God intimates to him that _their blood should be required at his hand_. This supposes that they are accountable to God for the doctrines they deliver; for which reason the apostle speaks of them, as _stewards of the mysteries of God_, of whom it was _required that_ they should _be found faithful_, 1 Cor. iv. 1, 2. and, as a particular instance thereof, he makes a solemn appeal to the elders of the church of Ephesus, that he had _kept back nothing that was profitable unto them_, nor _shunned to declare all the counsel of God_, Acts xx. 27. This faithfulness in the exercise of the ministry, is opposed to their having respect of persons from some obligation which they are laid under to them, or the prospect of some advantage that they expect from them, which makes them sparing in reproving those who are blame-worthy, for fear of giving offence, or losing their friendship. It is also opposed to preaching those doctrines which are suited to the humours and corruptions of men, and neglecting to insist on the most necessary and important truths; because they apprehend that they will be entertained with disgust. This is to act as though their main design were to please men rather than God. And it is very remote from the conduct of the prophet Isaiah; who, when he was informed that the people desired that the _prophets_ would _prophesy smooth things_ to them, and _cause the holy one of Israel to cease from before them_, Isa. xxx. 10, 11. he takes occasion to represent God as the holy one of Israel, in the following words, and to denounce the judgments which he would bring upon them, how unwilling soever they were to receive this doctrine from him.

And, to this we may add, that they are to be reckoned no other than unfaithful in their method of preaching, who, under a pretence of pressing the observance of moral duties, set aside the great doctrines of faith in Christ, and justification by his righteousness, which is the only foundation of our acceptance in his sight. Concerning which we may say, without being supposed to have light thoughts of moral virtue; that the one ought, in no wise to exclude the other. Neither can they be reckoned faithful, who shun to declare those important truths, on which the glory of God, and the comfort of his people depend; and therefore, if morality be rightly preached, it ought to be inculcated from evangelical motives, and connected with other truths that have a tendency more directly to set forth the Mediator’s glory; which ought not to be laid aside as controverted doctrines, which all cannot acquiesce in, as supposing that the tempers, or rather the ignorance and corruption of men, will not bear them.

(4.) The word of God is to be preached wisely. This wisdom consists,

[1.] In the choice of those subjects, that have the greatest tendency to promote the interest of Christ, and the good of mankind in general. There are many doctrines which must be allowed to be true, that are not of equal importance with others; nor so much adapted to promote the work of salvation, and the glory of God therein. There are some doctrines which the apostle calls _the present truth_, 2 Pet. i. 12. in which he instructs those to whom he writes. Accordingly, those truths are to be frequently inculcated, which are most opposite to the dictates of corrupt nature and carnal reason; because of their holiness, spirituality, beauty, and glory. Again, those doctrines are to be explained and supported by the most solid and judicious methods of reasoning, which are very much perverted and undermined by the subtle enemies of our salvation. And whatever truth is necessary to be known, as subservient to godliness, which multitudes are ignorant of, this is to be frequently insisted on, that they may not be destroyed for lack of knowledge; and those duties, which we are most prone to neglect, in which the life and power of religion discovers itself, these are to be inculcated as a means to promote practical godliness.

[2.] The wisdom of those that preach the gospel farther appears, in suiting their discourses to the capacities of their hearers; of whom, it must be supposed,

_1st_, That some are ignorant and weak in the faith who cannot easily take in those truths that are, with much more ease, apprehended and received by others; for their sake the word of God is to be preached with the greatest plainness and familiarity of style. Thus the apostle speaks of some who needed to be _fed with milk_, being _unskilful in the word of righteousness_, and, as it were, _babes_ in knowledge, Heb. v. 12-14. whereas others, that he compares to _strong men_, were fed with _meat_, that was agreeable to them. By which he doth not intend, as I apprehend, a difference of doctrines, as though some were to have nothing preached to them but moral duties: while others were to have the doctrines of justification, and faith in Christ, &c. preached to them; but rather a different way of managing them, respecting the closeness and connexion of those methods of reasoning by which they are established which some are better able to improve and receive advantage by, than others.

_2dly_, Some must be supposed to be wavering, and in danger of being perverted from the faith of the gospel; for their sakes the most strong and cogent arguments are to be made use of, and well managed, in order to their establishment therein, and those objections that are generally brought against it, answered.

_3dly_, Others are lukewarm and indifferent in matters of religion; these need to have awakening truths, insisted on with great seriousness and affection, suited to the occasion thereof.

_4thly_, Others are assaulted with temptations, and subject to many doubts and fears, about the state of their souls, and the truth of grace; or, it may be, their consciences are burdened with some scruples, about the lawfulness or expediency of things, and some hesitation of mind, whether what they engage in is a sin or duty. Now, that the word may be adapted to their condition, the wiles of Satan are to be discovered, cases of conscience resolved, evidences of the truth of grace, or the marks of sincerity and hypocrisy are to be plainly laid down, and the fulness, freeness, and riches of divine grace, through a Mediator, to be set forth as the only expedient to fence them against their doubts and fears, and keep them from, giving way to despair.