of, it shall bruise thy head, they render it she; by which they
understand the Virgin Mary, shall bruise thy head, that is, the
serpent’s. And, Gen. xlviii. 16. instead of, my name shall be named on
them, which are the words of Jacob, concerning Joseph’s sons; it is
rendered, my name shall be invoked, or called upon by them; which
favours the doctrine of invocation of saints. And, in Psal. xcix. 5.
instead of exalt the Lord thy God, and worship at his holy hill, they
read, worship his footstool; which gives countenance to their error of
paying divine adoration to places or things. And, in Heb. xi. 21.
instead of, Jacob worshipped leaning on the top of his staff, they
render it, he worshipped the top of his staff. And, in Heb. xiii. 16.
instead of, with such sacrifices God is well pleased, they render it,
with such sacrifices God is merited; which they make use of to
establish the merit of good works._
Footnote 33:
_There is indeed, one verse in Jeremiah, chap. x. 11. that is written
in Chaldee; which, it is probable, they did not, at that time, well
understand; but the prophet, by this, intimates to them, that they
should be carried into a country where that language should be used;
and therefore the Holy Ghost furnishes them with a message, that they
were to deliver to the Chaldeans, from the Lord, in their own
language. The gods, that have not made the heavens and the earth, even
they shall perish from the earth, and from these heavens._
Footnote 34:
_See Vol. I. Quest. IV. p. 69, & seq._
Footnote 35:
_See Quest. CLIX, CLX._
Footnote 36:
Θεοῦ και ἐσμεν συνεργο.
Footnote 37:
Vide T. Williams on the Song of Solomon.
Footnote 38:
Vide Table of the Order of the Prophecies. Vol. I. p. 55.
Footnote 39:
_The word is שלו, which being neither a root to any other word, nor
derived from any other root, by which the sense of Hebrew words is
generally known, nor found any where in scripture, excepting in those
two or three places which refer to this particular dispensation of
providence; it is an hard matter to determine the sense of it, without
comparing these two scriptures together.—It occurs Numb. xi. 31, 32.
Exod. xvi. 13. Psa. cv. 40._
Footnote 40:
_See the epistle to the Hebrews, chap. v. to the x. inclusive, and 2
Cor. x. 1-6._
Footnote 41:
_See Vol. I. p. 78._
Footnote 42:
_See Lightfoot’s Harmony of the Four Evangelists. And his Harmony of
the New Testament, Vol. I. p. 268._
Footnote 43:
_This is called Synecdoche._
Footnote 44:
_This is called a Metonymy._
Footnote 45:
_See more of this in an ingenious discourse on this subject by Smith
in Solomon’s portraiture of old age._
Footnote 46:
_Vid. Cic. in Orat. pro Planc. florem equitum Romanorum ornamentum
civitatis, firmamentum reipublicæ publicanorum ordine contineri. And
in his oration, ad Quintum Fratrem, he has many things concerning the
dignity of the publicans, and their advantage to the commonwealth:
accordingly he says, Si publicanis adversemur ordinem do nobis optime
meritum, & per nos cum republica conjunctum, & a nobis, & a republica
disjungimus. And, in his familiar epistles, Lib. xix. Epist. x. he
calls them, Ordinem sibi semper commendatissimum; & ad Atticum, Lib.
vii. Epist. vii. he says, Cæsari amicissimos fuisse publicanos._
Footnote 47:
_See Joseph. Antiquit. Lib. xiii. Cap. ix. And we have an account of
their pride and insolence in the same author, chap. xviii. and of the
great disturbance that they made in civil governments, if chief
magistrates did not please them._
Footnote 48:
_See Joseph. Antiquit. Lib. xi. Cap. viii._
Footnote 49:
_See Tertull. in præscrip. adv. Hær. Cap. xlv. and Epiphanius, in Hær.
Cap. xx._
Footnote 50:
_That Herod was disposed to make alterations in the Jews religion, by
adding to it a mixture of several rites and ceremonies, taken from the
Heathen, is affirmed by some. See Cunæus de Rep. Hœb. Lib. i Cap. xvi.
who quotes Josephus as saying, that he altered the ancient laws of
their country._
Quest. CLVIII., CLIX., CLX.
QUEST. CLVIII. _By whom is the word of God to be preached?_
ANSW. The word of God is to be preached only by such as are
sufficiently gifted, and also duly approved and called to that
office.
QUEST. CLIX. _How is the word of God to be preached by those that
are called thereto?_
ANSW. They that are called to labour in the ministry of the word,
are to preach sound doctrine, diligently; in season, and out of
season; plainly, not in the enticing words of man’s wisdom, but in
demonstration of the spirit, and power, faithfully, making known the
whole council of God; wisely, applying themselves to the necessities
and capacities of the hearers; zealously, with fervent love to God,
and the souls of his people; sincerely, aiming at his glory, and
their conversion, edification, and salvation.
QUEST. CLX. _What is required of those that hear the word preached?_
ANSW. It is required of those that hear the word preached, that they
attend upon it with diligence, preparation, and prayer, examine what
they hear, by the scripture, receive the truth with faith, love,
meekness, and readiness of mind, as the word of God; meditate, and
confer of it; hide it in their heart, and bring forth the fruit of
it in their lives.
Having considered, what method we are to take, in our private station,
or capacity, to understand the word of God; we have great reason to be
thankful, that he has ordained that it should be publicly preached, or
explained, as a farther means conducive to this end. And accordingly we
are led, in these answers, to shew, who they are that God has called to
this work; and how such ought to perform it; and with what frame of
spirit we ought to attend on it.
I. The persons by whom the word of God is to be preached; and these are
only such, whom he has qualified with gifts sufficient for it; and they
ought also to be duly approved of, when called hereunto, by those among
whom the providence of God directs them to exercise their ministry.
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.