PROP. VIII. Of the
election of a minister
VIII. The election,
or outward call, of a person to the ministry is an act of his church, excited
by knowledge of God’s having endowed him with some,[1]
and a belief of his having endowed him with all ministerial qualifications: the
act admits of the following gradations; first their moving him by common
suffrage to a private trial of his believed qualifications: the motion complied
with, and proof given, they, secondly, vote him, by the like suffrage, to be a
minister; and give him a written certificate of the vote to be a warranty of
licence to preach in public, when occasion requires: next, he is ordained, and
settled, of which more in the next propositions. The above transactions require
several meetings of the church and party concerned, fasting; together with the
presence of persons (at least of one) already in office; who shall open the
meetings with prayers suitably prefaced; moved and direct the affairs decently
and in order; and close the same meetings with prayers, praises, and benedictions.
1. Every minister
is such by an act of his own church. No man or set of men can do that for a
church. Nor yet one church for another. All Scripture examples are against
these last, and in favour of the former process. Matthias was appointed a minister by his own church.
The first deacons were made such in, and by their own church, Act. vi. 3. The
persons mentioned in Act. xiv. 23 became elders in, and by their respective
churches. The chief difference between ordinary and extraordinary ministers is,
that the latter were made officers immediately by God; the former mediately
viz., by means of the church.
2. The above act
whereby a man is brought into the ministry, is not left to the option of the
church; but is excited by a knowledge of his having some, and a belief of his
having all ministerial qualifications: for as the Israelites pitched no where,
nor moved any whither but as the divine pillar directed; so cannot a church
pitch on which they please to be a minister, nor proceed as they think fit
until God points out the man by qualifying him first for the office. These
discoveries of his designation of the person command their notice, and direct
their proceedings. See prop. vii, ver. 5.
3. The first part
of the above act of the church is, their moving the person by their common
suffrage to a private trial of his believed special qualifications, viz. of his
aptness to teach; spirit of prayers; skill in the mysteries of the gospel,
&c. His common qualifications are supposed to be known, viz. sense;
utterance; temper; freedom from the guilt of gross sins; endowment with moral
excellencies; and inclination to the office. Long acquaintance with the person
affords a proof of these; and long acquainted with him the church must be, or
choose a novice, which is prohibited. 1 Tim. iii. 6. But the other talents are
of such a nature as to admit of no sufficient proof short of the exercise of
them. Let these [also] first be proved, and
then let them use the office &c. 1 Tim. iii. 10. Try the spirits, whether they be of God; for many false prophets &c.
1 John iv. 1. Thou hast tried them, which
say they are apostles, &c. Rev. ii. 2. Let the prophets speak—and let the other judge, 1 Cor. xiv. 29. False brethren [viz. teachers, Act. xv.
1.] unawares brought in, who came in
privily &c. Gal. ii. 4. Ye know
the proof of him, Phil. ii. 22. Make full
proof of thy ministry, 2 Tim. iv. 5. Ye
seek a proof of Christ speaking in me, 2 Cor. xiii. 3.
4. The said motion
accepted, and proof given, the church {act} secondly, by their common suffrage
to vote the person to be a minister; and to give him a written certificate of
the transaction. We read of ministers that carried letters of commendation to,
and from, churches. 2 Cor. iii. 1. These [it is reasonable to suppose] were
certificates of their call to the ministry, and good character; and of the
nature of authority or licence to preach publicly.
See 3 Joh. 9. 1 Cor. 16. 3.
5. Next, he is to
be ordained, and settled. See prop. ix. x.
6. The above
gradations by which a person is brought to the ministry, and settled in a
church require several meetings of the church, viz. (1) A meeting to move the
matter to the candidate; and after trials (2) a meeting to elect him to be a minister;
at this he may be ordained, if all things allow it; if not they must (3) Have a
meeting for his ordinations, which is commonly the case. At this he may also be
set over the church or installed, if expedient;
if not they must (4) Have a meeting to make him their bishop, pastor, or elder
&c.
7. The presence of
person already in office (at least one) is requisite. One may do; as may be
argued from the case of Titus in Crete, ch. i. 5, and the personal directions
given to Timothy, 1 Tim. v. 12. But two, or more, suit better; for then there
will be a presbytery, 1 Tim. iv. 14. There is no example of a church (without
any minister) that fixed a man in the office; but many examples of churches
that furnished themselves with ministers with the help of other ministers. The
apostles were present when the church of Jerusalem appointed Matthias, Act. i.
Simeon, Lucius and Manaen were present in the church of Antioch when Paul and
Barnabas were separated to the work,
Act. xiii. Paul and Silas were present when the churches of Greece chose them
elders, Act. xiv.
8. Those meetings
should be attended with fastings; and (by means of the assisting officers) with
addresses, prayers, praises, and benedictions. So Peter addressed the church of
Jerusalem previous to their choice of Matthias, and prayed, Act. i. 15, 24. So
the church of Antioch fasted, when Paul and Barnabas were separated unto the work Act. xiii. 2. The churches of Greece did
the same with commendations to the
Lord; which mean prayer, or benediction, or praise, or each. Act. xiv. 23.
9. To be continued…
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