[BBC List] not so ordinary

[Mike Abendroth]

Ordinary Ministers
The office of ordinary ministers in the church.

 

Ordinary Ministers and Their Office in Preaching
By Dr. William Ames

 

1. The ordinary ministry is that which receives all of its direction from
the will of God revealed in the Scriptures and from those means which God
has appointed in the church for its continual edification.

2. They are called ordinary because it is according to the order established
by God that they may be and usually are called to minister.

3. In their service they have the will of God revealed earlier through the
extraordinary ministers as a fixed rule; therefore, they ought not to
propose or do anything in the church which is not prescribed to them in the
Scriptures.

4. They depend upon the extraordinary ministers and are, so to speak, their
successors. Although in manner and degree extraordinary ministers have no
successors, ordinary ministers in their essential service perform the same
office toward the church as the former once did.

5. The right to this ministry is regularly accorded by men and for that
reason the calling of an ordinary minister is indirect.

6. But this is to be understood in the sense that the authority for
administering divine things is directly communicated from God to all lawful
ministers, though the appointing of persons upon whom the authority is to be
bestowed is done by the church.

7. But the church cannot confer the necessary gifts for this ministry, and
cannot prescribe for God those upon whom he should confer them. Therefore,
the church can only choose those who appear to it in advance to be suitable.
For ordinary ministers, unlike extraordinary ministers, are not made fit by
their very calling when they were unfit before.

8. Therefore, in an ordinary calling it is required that a lawful
examination precede the calling itself. 1 Tim. 3:10, Let them be first tried
then let them minister if they be blameless.

9. The purpose of the ordinary ministry is to preserve, propagate, and renew
the church through regular means.

10. There are two parts in this ministry: First, a minister must do those
things which he does for the people in the name of God; second, he must do
those things which he does for God in the name of the people.

11. Here the preaching of the word is of utmost importance, and so it has
always been of continuous use in the church.

12. The duty of an ordinary preacher is to set forth the will of God out of
the word for the edification of the hearers. 1 Tim. 1:5, The end of
preaching is love out of a pure heart, a good conscience, and faith
unfeigned.

13. Since first an earnest zeal for the church's edification is required, a
man cannot be a fit preacher unless he has Set his heart to study the law of
the Lord and to do it, and to teach his statutes and ordinances in Israel,
Ezra 7:10. For one who teaches another ought before and while he teaches to
teach himself, Rom. 2:21. Otherwise he is not prepared to edify the church.

14. This duty is to be performed not only for all hearers in common but also
specifically for each status and age - for old men, young men, servants
(Titus 2 and 3), teachers (2 Peter 1:12), yea, for each individual. 1 Thess.
2:11, We exhorted, comforted, and charged each one of you not only publicly
but privately; Acts 20:20, Publicly and from house to house.

15. He ought always to have this aim of edification so clearly before his
eyes as to take great care not to Turn aside to vain discussion (1 Tim.
1:6), Striving about words (2 Tim. 2:14), Unprofitable controversies or
speculations of what is falsely called knowledge (1 Tim. 6:20). He should
hold fast to the faithful word which leads to teaching (Titus 1:9), And
which cannot be condemned (Titus 2:8).

16. Since to this end the will of God is to be set forth out of the word, no
one is fit for the ministry who is not greatly concerned with the Holy
Scripture, even beyond ordinary believers, so that he might be said, with
Apollos, to be mighty in the Scriptures, Acts 18:24. He must not put his
trust in notes and commentaries.

17. In order that the will of God may be set forth fruitfully for
edification two things are necessary: First, the things contained in the
text must be stated; second, they must be applied to the consciences of the
hearers as their condition seems to require. 1 Tim. 6:17, Charge those that
are rich in this world that they be not highminded or trust in uncertain
riches.

18. Ministers impose upon their hearers and altogether forget themselves
when they propound a certain text in the beginning as the start of the
sermon and then speak many things about or simply by occasion of the text
but for the most part draw nothing out of the text itself.

19. In setting forth the truth in the text the minister should first explain
it and then indicate the good which follows from it. The first part is
concerned with doctrines and proofs; the latter with application or
derivation of profit from the doctrines. 2 Tim. 3:16, All the Scripture ...
is profitable for doctrine, for reproof, for correction, and instruction in
righteousness.

20. Those who invert and confuse these parts make it difficult for their
hearers to remember and stand in the way of their edification. Their hearers
cannot commit the chief heads of the sermon to memory so that they may
afterwards repeat it privately in their families; and when this cannot be
done, the greatest part of the fruit, which would otherwise be made
available to the church of God through sermons, is lost.

21. A doctrine is a theological principle either in the express words of
Scripture or deriving from them as a direct consequence.

22. A doctrine rightly must first be discovered and then discussed.

23. The discovery is made by a logical analysis in which rhetoric and
grammar are utilized.

24. Analysis means principally observing the scope or purpose of the text
and, by the art of logic, the means by which it is attained.

25. Confirmation must be added by interpreting the doubtful parts in the
analysis. Manifest parts, clear in themselves, neither require nor permit
needless interpretation.

26. The discussion of a doctrine consists partly in proofs, if it be
questioned by the hearers (it is foolish to go to any length to confirm what
all acknowledge), and partly in illustration of the things already well
proved.

27. Proofs ought to be sought from the clearer testimonies of Scripture,
with reasons being added where the nature of the thing will allow. But here
the treatment must be adapted to the profit of the hearers.

28. Illustrations may be drawn from almost anywhere they may be found but
the contrasting and comparing themes are the most important.

29. Each doctrine when sufficiently explained should immediately be applied
to its use. Upon this part, unless there is some special reason against it,
great insistence must be made, since this contains the conclusion and the
good of the first part, and is closer to the chief purpose of the sermon,
which is the edification of the hearers.

30. They sin, therefore, who stick to the naked finding and explanation of
the truth, neglecting the use and practice in which religion and blessedness
consist. Such preachers edify the conscience little or not at all.

31. Not all the doctrines which may be drawn out of the text are to be
propounded or all the uses set forth but only those are to be selected which
the circumstances of place, time, and person suggest as most necessary - and
of these especially those which make for the stirring up or strengthening of
the spirit of devotion.

32. They sin who do care little about what they say provided it may appear
that they may have thought about and spoken many things. They do this
frequently, forcing many things out of the text which are not in it and
often borrowing for it from other places, bringing anything out of
everything. The result is the ruin rather than the edification of the
hearers, especially among the untutored.

33. Both doctrine and use ought to be structured, as far as possible, to
have some connection between them and to manifest it. For the mind is not
drawn from one thing to a different thing without loss; nor is there
anything that helps the memory more than logical order.

34. A use is a theological principle deduced from a doctrine which shows the
use, goodness, or end of it.

35. The logic of the deduction is to be explained, if it be not clear. To
this should be joined a proof or illustration as the necessity of the
hearers and the wisdom of the speaker suggests.

36. Use lies in the area either of judgment or of practice, 2 Tim. 3:16.

37. In judgment it provides information and reformation of the mind.

38. Information is the proving of some truth.

39. Reformation is the refutation of some error.

40. Although every truth may be taught upon occasion, every error need not
always come up for refutation. For heresies already buried are not to be dug
up again just so that they may be refuted, nor wicked blasphemies glibly
repeated. This troubles and offends, especially when all is declared,
explained, and refuted in a solemn way.

41. Direction, needed in the practice of life, consists of instruction and
correction.

42. Instruction is a setting forth of the life which ought to be followed.

43. Correction is a condemnation of the life which ought to be shunned.

44. After the declaration of a doctrine application should follow, and this
is so like the derivation of uses that the two may often be made one.

45. To apply a doctrine to its use is to sharpen and make specially relevant
some general truth with such effect that it may pierce the minds of those
present with the stirring up of godly affections.

46. Men are to be pricked to the quick so that they feel individually what
the Apostle said, namely, that the word of the Lord is a two-edged sword,
piercing to the inward thoughts and affections and going through to the
joining of bones and marrow. Preaching, therefore, ought not to be dead, but
alive and effective so that an unbeliever coming into the congregation of
believers should be affected and, as it were, transfixed by the very hearing
of the word so that he might give glory to God. 1 Cor. 14:25, The hidden
things of his heart are disclosed; and so, falling down on his face, he
-will worship God and say that God is among you indeed.

47. This application is either for an oppressed mind, in consolation, or one
that is failing to follow up the good, or to avoid evil, in exhortation or
admonition.

48. Consolation is the application of some point that either takes away or
mitigates grief and oppressive fear.

49. In consolation, indications are profitably given to a man's conscience
to assure him that he shares the benefits with which the minister comforts
the conscience of believers. Thoughts to the contrary, which may arise in a
pious and troubled mind, are dispelled and refuted.

50. Exhortation is the application of a point which begets, quickens, and
excites some inward virtue or furthers the exercise of it.

51. In exhortation to virtue it is profitable to show the means which lead
to the begetting of that virtue in us. But let each one be proved by places
and examples from Scripture, or by reasons which have a firm foundation in
Scripture.

52. Admonition is the application of a point to correct some vicious-ness.

53. In admonition, or exhortation against vices, remedies may be found from
passages which are most likely to be effective against them.

54. The doing of all these things must have in it no show of human wisdom or
mixture of carnal affections; it should manifest itself throughout as the
demonstration of the Spirit. 1 Cor. 1:17; and 2:1, 4, 13, Not with skill of
speaking, lest the cross of Christ should have no effect. Not with
excellence of speech or wisdom, not in persuading words of men's wisdom, but
in spiritual and powerful demonstration. Not in words which man's wisdom
teaches, but in that which the Holy Spirit teaches. It is the word of the
Spirit, the word of life, which is preached for the building up of faith in
God. If anything be not fitly spoken or done to this end, it is as useless
as hay and stubble, 1 Cor. 3:12.

55. Therefore, neither human testimonies, no matter what they be, nor
stories known only to the learned ought to be mixed in, except on the rare
occasions when urgent necessity or sure hope of good results seem to require
it (and then the reason for so doing should be made clear). Much less should
words or sentences in Latin, Greek, or Hebrew be used which the people do
not understand.

56. The purity, perfection, and majesty of the word of God is violated when
it is said to need the admixture of human words. And at the same time a
disservice is done to hearers who get so accustomed to human flourishes that
they often contract the disease of itching ears, begin to dislike the
simplicity of the gospel, and will not endure sound teaching. 2 Tim. 4:3.

57. Consider Paul, who cites only a few, brief sayings of heathen poets, not
naming the authors - and that incidentally and by the way - to convince the
Gentiles to whom they were known and approved. His example hardly supports
those who "of necessity" or "to improve the sermon" frequently and purposely
insert human testimonies, commending their authors with the same solemnity
used in citing the names of the prophets. And such is done among Christians
who only desire to hear Christ; the end result is only a show of learning.

58. Unnecessary and farfetched preambles and plausible words of orators
ought not to be used. Nor should ministers indulge in digressions or
excursions, for they smack of the human spirit, take time, and shut out
other things more edifying.

59. If any introduction is used applying to the subject in hand, it should
be either in announcing the text or applying it to use.

60. Speech and action should be completely spiritual, flowing from the very
heart. They should show a man well versed in the Scriptures and in pious
exercises, who has first persuaded himself and thoroughly settled in his own
conscience those things to which he would persuade others, and in whom,
finally, there is zeal, charity, mildness, freedom, and humility mixed with
solemn authority.

61. Pronunciation must be natural, familiar, clear, and distinct so that it
can be easily understood. It should fit the matter in such a way that the
affections are moved. Gal. 4:20, I wish now to be present with you and
change my tone, for I am in doubt of you.

62. There are two voices, among others, which are offensive. The first is
heavy, slow, singing, drowsy in which not only the words are separated with
a pause, as if by commas, but even the syllables in the same word, producing
great hindrance to understanding.

63. The other voice which is most offensive in a sermon is hasty and swift,
overwhelming the ears with so much speed that there is no distinct
understanding of the subject.

64. Speech, pronunciation, and gestures which would be ridiculous in a
senate, in courts of law, and the forum are the more to be avoided in a
sermon.

65. The power of the Holy Spirit more clearly appears in the naked
simplicity of words than in elegance and luster. Therefore, Paul calls
himself unskilled in speaking, 2 Cor. 11:6. Yet if anyone has a certain
outward forcefulness in speaking he ought to use it with genuine directness.

66. In proportion as affectation appears, effectiveness and authority are
lost.

67. The sum of the matter is that nothing is to be allowed which does not
contribute to the spiritual edification of the people, and nothing omitted
by which we may surely reach that end.

68. A supplement to the sermon is prayer both before and after.

69. In the prayer before it, general matters ought to be set forth: the end
and use of the word and of preaching, our wants, our un-worthiness, and our
duty, together with the gracious promises of God. All these should be
brought to remembrance so that the minds of all will be stirred up humbly to
seek and faithfully to observe the will of God.

70. In the prayer following, the giving of thanks should always be included
and the chief heads of the sermon turned into petitions.

 

 

Thanks.

 

Charis,

 

Mike Abendroth

 

 <http://www.bbcchurch.org> www.bbcchurch.org

 

Ephesians 3:21 auvtw/| h` do,xa evn th/| evkklhsi,a| 

 

2 Tim 1:2b  "Grace, mercy and peace from God the Father and Christ Jesus our
Lord."

 

"Faith is not our physician; it only brings us to the Physician ... Faith is
not our saviour. It was not faith that was born at Bethlehem and died on
Golgotha for us. It was not faith that loved us, and gave itself for us;
that bore our sins in its own body on the tree; that died and rose again for
our sins.  It is a sin-bearer that we need, and our faith cannot be a
sin-bearer. Faith can expiate no guilt; can accomplish no propitiation; can
pay no penalty; can wash away no stain; can provide no righteousness. It
brings us to the cross, . but in itself it has no merit and no virtue.
Faith is not Christ, nor the cross of Christ. Faith is not the blood, nor
the sacrifice; . Our faith does not divide the work of salvation between
itself and the cross. It is the acknowledgment that the cross alone saves,
and that it saves alone. Faith adds nothing to the cross, nor to its healing
virtue. It owns the fulness, and sufficiency, and suitableness of the work
done there, and bids the toiling spirit cease from its labours and enter
into rest. Faith does not come to Calvary to do anything. It comes to see
the glorious spectacle of all things done, and to accept this completion
without a misgiving as to its efficacy. It listens to the "It is finished!"
of the Sin-bearer, and says, "Amen."   

NOT FAITH, BUT CHRIST 

by Horatius Bonar 
(1808-1889) 

 

-------------- next part --------------
An HTML attachment was scrubbed...
URL: http://lists.bbcchurch.org/pipermail/bbc_list/attachments/20070508/cba8bdc9/attachment.htm