The office of the sacred ministry is a mixed relation (not a simple).[251] I. As the minister is related to Christ, he is his servant or minister by office; that is, one commissioned by him for that sacred work: where there is, 1. The commission itself (which is not particular, but general, in a general law, applicable to each singular person when qualified). 2. The determination of the individual person who is to receive it: which consisteth in the call, which I have opened before and therefore repeat not. Only note again, 1. That by virtue of the general commission or institution of the office in specie, the power is conveyed from Christ to the individual person, and that the church (electors or ordainers) are not the donors, authorizers, or obligers, but only instruments of designing an apt recipient, and delivering him possession. 2. That by virtue of this institution, charter, or law commission, it is that the acts of a man seemingly or visibly called, are valid to the church, though really he were not ordained or truly called, but deceived them by hypocritical intrusion.[252]
2. The causation or efficiency of Christ in the making any one a minister, is, 1. Dispositive, making him a qualified, fit recipient; 2. Then applying the general commission to him, or giving him the function itself.[253]
1. The dispositive acts of Christ are, 1. Giving him competent knowledge for a minister. 2. Giving him competent goodness; that is, love to God, truth, and souls, and willingness for the work. 3. Giving him competent power and abilities for execution, which is principally in utterance; and so qualifying his intellect, will, and executive power.[254]
2. The immediate conveyance or act of collation, is, 1. An obligation laid on the person to do the work. 2. Authority given him to warrant him, and to oblige others; that is, a _jus docendi, gubernandi, &c._
3. The form of the relation is denominated, 1. From the reception of these efficiencies in general. 2. From the subordination which hereby they are placed in to Christ, as their relation is denominated _a termino_.
1. Formally the office consisteth in, 1. An obligation to do the work of the office. 2. Authority to do it, and to oblige others to submit to it.
2. These make up an office which being denominated also from the _terminus_, is considered, 1. As to the nearest term, which is the work to be done. 2. The remote, which is the object of that work.
The work is, 1. Teaching: 2. Ruling: 3. Worshipping.[255] And so it is essentially An obligation and power of ministerial teaching, ruling, and worshipping God.
2. As to the object it is, 1. The world to be converted. 2. The converted to be baptized, and congregated or ordered into particular societies (so far as may be). 3. The baptized and congregate to be, (1.) Taught; (2.) Ruled; (3.) Guided in worship.[256]
From all which resulteth an office which is ministerially subordinate to Christ, 1. The Prophet or Teacher; 2. The Ruler; 3. The High Priest and Lover of his church; and it may be aptly called both a teaching ministry, a ruling ministry, (not by the sword, but by the word,) and a priesthood or priestly ministry.[257]
II. As the pastor is related to the church, he is, 1. A constitutive part of particular political churches. 2. He is Christ's minister for the church and for Christ; that is, to teach, rule, and worship with the church. He is above the church, and greater than it, as to order and power, and not the minister of the church as the efficient of the ministry: but he is less and worse than the church finally and materially; and is finally the church's minister, as the physician is the patient's physician; not made a physician by him, but chosen and used as his physician for his cure: so that to speak properly, he is not from them, but for them. He is Christ's minister for their good; as the shepherd is his master's servant, for his flock, and so finally only the servant of the sheep.[258]
The whole uncontrovertible work of the office is laid down in my small book called "Universal Concord," to which I must refer you.
[251] John xx. 21; xiii. 20; Luke x. 3; Rom. x. 15; Acts xx. 28.
[252] Phil. i. 15-17; Matt. vii. 22; Rom. xv. 14.
[253] Eph. iv. 7, 8; 2 Tim. ii. 2; i. 5, 7; Eph. vi. 19; Col. iv. 3; 2 Cor. x. 4, 5.
[254] Tit. i. 2; 2 Cor. viii. 6; 1 Cor. iv. 1, 2; Tit. i. 7.
[255] 2 Tim. 2; iii. 2; iv. 11; vi. 2, 3; 1 Thess. v. 12, 13.
[256] Heb. xiii. 7, 17; Acts vi. 4; ix. 40; xx. 36; Mal. ii. 7; Heb. x. 11.
[257] Rev. i. 6; v. 10; xx. 6; 1 Pet. ii. 5, 6.
[258] Rom. i. 1; Col. iv. 12; 2 Pet. i. 1; 1 Cor. iv. 1, 2; iii. 5; 2 Cor. iii. 6; xi. 4; xi. 23; Matt. xxix. 45, 46, 48; 1 Cor. ix. 19.
Quest. XVIII. _Whether the people's choice or consent is necessary to the office of a minister in his first work, as he is to convert infidels, and baptize them? And whether this be a work of office? And what call is necessary to it?_
I conjoin these three distinct questions for expedition.