1. It is so in other functions that are exercised by skill. The patients or people make not a man a physician or lawyer, but only choose what physician shall be their physician, and what lawyer shall be their counsellor.
2. If the people's call or consent be necessary, it is either the infidels' or the church's. Not the infidels to whom he is to preach: for, 1. He is authorized to preach to them (as the apostles were) before he goeth to them. 2. Their consent is but a natural consequent requisite for the reception and success of their teaching, but not to the authority which is prerequisite. 3. Infidels cannot do so much towards the making of a minister of Christ. 4. Else Christ would have few such ministers. 5. If it be infidels, either all or some? If some, why those rather than others? Or is a man made a minister by every infidel auditory that heareth him?
2. Nor is it christian people that must do this much to the making of a general minister: for, 1. They have no such power given for it, in nature or the word of God. 2. They are generally unqualified and unable for such a work. 3. They are no where obliged to it, nor can fitly leave their callings for it; much less to get the abilities necessary to judge. 4. Which of the people have this power? Is it any of them, or any church of private men? or some one more than the rest? Neither one nor all can lay any claim to it. There is some reason why this congregation rather than another should choose their own pastors; but there is no reason (nor Scripture) that this congregation choose a minister to convert the world.
III. I conclude therefore that the call of a minister in general doth consist, 1. Dispositively in the due qualifications and enablement of the person. 2. And the necessity of the people, with opportunity, is a providential part of the call. 3. And the ordainers are the orderly electors and determiners of the person that shall receive the power from Christ.
1. For this is part of the power of the keys or church government. 2. And Paul giveth this direction for exercising of this power to Timothy, which showeth the ordinary way of calling; 2 Tim. ii. 2, "And the things which thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."[260] Acts xiii. 1-3, "There were in the church at Antioch certain prophets—As they ministered to the Lord, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them; and when they had fasted and prayed, and laid their hands on them, they sent them away. And they being sent forth by the Holy Ghost, departed." In this (whether it be called an ordination, or rather a mission) there is somewhat ordinary, (that it be by men in office,) and somewhat extraordinary (that it be by a special inspiration of the Holy Ghost).
And Timothy received his gifts and office by the imposition of the hands of Paul and of the presbytery. 1 Tim. iv. 14; 2 Tim. i. 6, 1 Tim. v. 22, "Lay hands suddenly on no man."
These instances make the case the clearer, 1. Because it is certain that all the governing power which is given by Christ to the church under the name of the keys, is given to the pastors. 2. Because there are no other competitors to lay a reasonable claim to it.
[259] Rom. x. 15, 16.
[260] 1 Tim. iii. 6, 7; Tit. i. 5, 6.