It did belong unto extraordinary officers whilst they were continued in the church; and upon the cessation of their office, it is devolved on the ordinary stated officers of the church. It is so, I say, in case there be any such officer before fixed in the church, whereunto any one is to be only ordained; and in case there be none, the assistance of pastors or elders of other churches may and ought to be desired, unto the conduct and regulation of the duty.

It is needless to inquire what is the authoritative influence of this ordination, into the communication of office or office-power; whilst it is acknowledged to be indispensably necessary and to belong essentially unto the call unto office. For when sundry duties, as these of election and ordination, are required unto the same end, by virtue of divine institution, it is not for me to determine what is the peculiar efficacy of the one or the other, seeing neither of them without the other, hath any at all.

Hereunto is added, as an external adjunct, imposition of hands significant of the persons so called to office, in and unto the church. For although it will be difficultly proved, that the use of this ceremony was designed unto continuance, after a cessation of the communication of the extraordinary gifts of the Holy Ghost, whereof it was the sign and outward means, in extraordinary officers; yet we do freely grant it unto the ordinary officers of the church, provided that there be no apprehension of its being the sole authoritative conveyance of a successive flux of office-power; which is destructive of the whole nature of the institution.

And this may at present suffice, as unto the call of meet persons unto the pastoral office, and consequently any other office in the church. The things following are essentially necessary unto it, so as that authority and right to feed and rule in the church in the name of Christ, as an officer of his house, that may be given unto any one thereby by virtue of his law, and the charter granted by him unto the church itself. The first is, That antecedently unto any actings of the church towards such a person, with respect unto office, he be furnished by the Lord Christ himself with graces, and gifts, and abilities, for the discharge of the office whereunto he is to be called. This divine designation of the person to be called, rests on the kingly office and care of Christ to

wards his church. Where this is wholly wanting, it is not in the power of any church under heaven, by virtue of any outward order or act, to communicate pastoral or ministerial power unto any person whatever. Secondly, There is to be an exploration or trial of those gifts and abilities as unto their accommodation unto the edification of that church, whereunto any person is to be ordained a pastor or minister. But although the right of judging herein belong unto and reside in the church itself, (for who else is able to judge for them, or is intrusted so to do?) yet is it their wisdom and duty to desire the assistance and guidance of those who are approved in the discharge of their office in other churches. Thirdly, The first act of power committed unto the church by Jesus Christ for the constitution of ordinary officers in it, is that election of a person qualified and tried, unto his office, which we have now vindicated. Fourthly, There is required hereunto the solemn ordination, inauguration, dedication, or setting apart of the persons so chosen by the presbytery of the church with fasting and prayer, and the outward sign of the imposition of hands.

This is that order which the rule of the Scripture, the example of the first churches, and the nature of the things themselves, direct unto. And although I will not say that a defect in any of these, especially if it be from unavoidable hinderances, doth disannul the call of a person to the pas toral office; yet I must say, that where they are not all duly attended unto, the institution of Christ is neglected, and the order of the church infringed: wherefore,

The plea of the communication of all authority for office, and of office itself, solely by a flux of power from the first ordainers, through the hands of their pretended successors in all ages, under all the innumerable miscarriages whereunto they are subject, and have actually fallen into, without any respect unto the consent or call of the churches, by rule, laws and orders, foreign to the Scripture, is contrary to the whole nature of evangelical churches, and all the ends of their institution; as shall be manifested, if it be needful.

CHAP. V.

The especial duty of pastors of churches.

WE have declared the way whereby pastors are given unto, and instated in, the church. That which should ensue, is an account of their work and duty in the discharge of their office. But this hath been the subject of many large discourses, both among the ancient writers of the church, and of late. I shall therefore only touch on some things that are of most necessary consideration.

1. The first and principal duty of a pastor, is to feed the flock by diligent preaching of the word. It is a promise relating to the New Testament; that God would give unto his church pastors according to his own heart, which should feed them with knowledge and understanding;' Jer. iii. 15. This is by teaching or preaching the word, and no otherwise. This feeding is of the essence of the office of a pastor, as unto the exercise of it; so that he who doth not, or cannot, or will not feed the flock, is no pastor, whatever outward call or work he may have in the church. The care of preaching the gospel was committed to Peter, and in him unto all true pastors of the church under the name of 'feeding; John xxi. 15, 16. According to the example of the apostles they are to free themselves from all encumbrances, that they may give themselves wholly unto the word and prayer; Acts vi. Their work is to labour in the word and doctrine;' 1 Tim. v. 17. and thereby to feed the flock over which the Holy Ghost hath made them overseers; Acts xx. And it is that, which is every where given them

in charge.

And

This work and duty, therefore, as was said, is essential unto the office of a pastor. A man is a pastor unto them whom he feeds by pastoral teaching, and to no more. he that doth not so feed, is no pastor. Nor is it required only that he preach now and then at his leisure; but that he lay aside all other employments, though lawful, all other duties in the church, as unto such a constant attendance on them, as would divert him from this work, that he give him

self unto it, that he be in these things labouring to the utmost of his ability. Without this, no man will be able to give a comfortable account of the pastoral office at the last day.

There is indeed no more required of any man than God giveth him ability for. Weakness, sickness, bodily infirmities, may disenable men from the actual discharge of this duty, in that assiduity and frequency which are required in ordinary cases. And some may through age or other incapacitating distempers, be utterly disabled for it, in which case it is their duty to lay down and take a dismission from their office; or, if their disability be but partial, provide a suitable supply, that the edification of the church be not prejudiced. But for men to pretend themselves pastors of the church, and to be unable for, or negligent of, this work and duty, is to live in open defiance of the commands of Christ.

We have lived to see, or hear of reproachful scorn and contempt cast upon laborious preaching, that is, labouring in the word and doctrine; and all manner of discouragements given unto it, with endeavours for its suppression in sundry instances. Yea, some have proceeded so far, as to declare that the work of preaching is unnecessary in the church, so to reduce all religion to the reading and rule of the liturgy. The next attempt, so far as I know, may be to exclude Christ himself out of their religion, which the de'nial of a necessity of preaching the gospel makes an entrance into, yea, a good progress towards.

Sundry things are required unto this work and duty of pastoral preaching: As, (1.) Spiritual wisdom and understanding in the mysteries of the gospel; that they may declare unto the church the whole counsel of God, and the unsearchable riches of Christ; see Acts xx. 27. 1 Cor. ii. 4-7. Eph. iii. 8-11. The generality of the church, especially those who are grown in knowledge and experience, have a spiritual insight into these things. And the apostle prays that all believers may have so, Eph. i. 17-19. And if those that instruct them, or should so do, have not some degree of eminency herein, they cannot be useful to lead them on to perfection. And the little care hereof or concernment herein, is that which in our days hath rendered the

ministry of many fruitless and useless. (2.) Experience of the power of the truth which they preach in and upon their own souls. Without this, they will themselves be lifeless and heartless in their own work, and their labour for the most part unprofitable towards others. It is to such men, attended unto as a task for their advantage; or as that which carries some satisfaction in it from ostentation, and supposed reputation wherewith it is accompanied. But a man preacheth that sermon only well unto others, which preacheth itself in his own soul. And he that doth not feed on, and thrive in the digestion of the food which he provides for others, will scarce make it savoury unto them. Yea, he knows not but the food he hath provided may be poison, unless he have really tasted of it himself. If the word doth not dwell with power in us, it will not pass with power from us. And no man lives in a more woeful condition than those who really believe not themselves what they persuade others to believe continually. The want of this experience of the power of gospel truth on their own souls, is that which gives us so many lifeless, sapless orations, quaint in words, and dead as to power, instead of preaching the gospel in the demonstration of the Spirit. And let any say what they please, it is evident, that some men's preaching, as well as others' not preaching, hath lost the credit of their ministry. (3.) Skill to divide the word aright; 2 Tim. ii. 15. And this consists in a practical wisdom upon a diligent attendance unto the word of truth, to find out what is real, substantial, and meet food for the souls of the hearers, to give unto all sorts of persons in the church that which is their proper portion. And this requires, (4.) A prudent and diligent consideration of the state of the flock, over which any man is set, as unto their strength or weakness, their growth or defect in knowledge (the measure of their attainments requiring either milk or strong meat); their temptations and duties, their spiritual decays or thrivings; and that not only in general, but as near as may be with respect unto all the individual members of the church. Without a due regard unto these things, men preach at random, uncertainly fighting, like those that beat the air. Preaching sermons not designed for the advantage of them to whom they are preached; insisting on general doctrines not levelled to the condition