Chapter XIII: Introduction (13)

§. X. [Sidenote: _The pretended Succession of _Papists_ and _Protestants_ explained._] But against this vain Succession, as asserted either by the _Papists_ or _Protestants_ as a necessary Thing to the Call of a Minister, I _answer_; That such as plead for it, as a sufficient or necessary Thing to the Call of a Minister, do thereby sufficiently declare their Ignorance of the Nature of _Christianity_, and how much they are Strangers to the Life and Power of a _Christian Ministry_, which is not entailed to Succession, as an outward Inheritance; and herein, as hath been often before observed, they not only make the _Gospel_ not better than the _Law_, but even far short of it. For _Jesus Christ_, as he regardeth not any distinct particular Family or Nation in the gathering of his Children; but only such as are joined to and leavened with his own _pure_ and _righteous Seed_, so neither regards he a bare outward Succession, where his pure, immaculate, and righteous Life is wanting; for that were all one. He took not the Nations into the _New Covenant_, that he might suffer them to fall into the old Errors of the _Jews_, or to approve them in their Errors, but that he might gather unto himself a pure People out of the Earth. Now this was the great Error of the _Jews_, to think they were the Church and People of God, because they could derive their outward Succession from _Abraham_; [Sidenote: _The _Jews_ Error of _Abraham_’s outward Succession._] whereby they reckoned themselves the _Children of God_, as being the Offspring of _Abraham_, who was the _Father of the Faithful_. But how severely doth the Scripture rebuke this vain and frivolous Pretence? Telling them, _That God is able of the Stones to raise Children unto Abraham_; and that not the outward _Seed_, but those that were found in the _Faith_ of _Abraham_, are the true _Children_ of faithful _Abraham_. Far less then can this Pretence hold among _Christians_, seeing Christ rejects all outward Affinity of that Kind: [84]_These_, saith he, _are my Mother, Brethren and Sisters, who do the Will of my Father which is in Heaven_: And again; _He looked round about him, and said, Who shall do the Will of God, these_, saith he, _are my Brethren_. So then, such as do not the Commands of Christ, are not found clothed with his Righteousness, are not his Disciples; and that which a Man hath not, he cannot give to another: And it is clear, that no Man nor Church, though truly called of God, and as such having the Authority of a Church and Minister, can any longer retain that Authority, than they retain the Power, Life, and Righteousness of _Christianity_; for the Form is entailed to the Power and Substance, and not the Substance to the Form. [Sidenote: _The Form of Godliness is entailed to the Power and Substance, and not the Substance to the Form._] So that when a Man ceaseth inwardly in his Heart to be a _Christian_ (where his Christianity must lie) by turning to Satan, and becoming a Reprobate, he is no more a _Christian_, though he retain the Name and Form, than a dead Man is a Man, though he hath the Image and Representation of one, or than the Picture or Statue of a Man is a Man: And though a dead Man may serve to a Painter to retain some imperfect Representation of the Man, that once was alive, and so one Picture may serve to make another by, yet none of those can serve to make a true living Man again, neither can they convey the Life and Spirit of the Man; it must be God, that made the Man at first, that alone can revive him. [Sidenote: _Succession interrupted._] As Death then makes such Interruption of an outward natural Succession, that no Art nor outward Form can uphold, and as a dead Man, after he is dead, can have no Issue, neither can dead Images of Men make living Men: So that it is the Living that are only capable to succeed one another; and such as die, so soon as they die cease to succeed, or to transmit Succession. So it is in spiritual Things; it is the Life of Christianity, taking Place in the Heart, that makes a Christian; [Sidenote: _The Living Members make the Church: Life lost, the Church is ceased._] and so it is a Number of such, being alive, joined together in the Life of Christianity, that make a Church of Christ; and it is all those that are thus alive and quickened, considered together, that make the Catholick Church of Christ: Therefore when this Life ceaseth in one, then that one ceaseth to be a Christian; and all Power, Virtue, and Authority, which he had as a Christian, ceaseth with it; so that if he hath been a Minister or Teacher, he ceaseth to be so any more: And though he retain the Form, and hold to the Authority in Words, yet that signifies no more, nor is it of any more real Virtue and Authority, than the mere Image of a dead Man. [Sidenote: Judas _fell from his Ministry by Transgression_.] And as this is most agreeable to Reason, so it is to the Scripture’s Testimony; for it is said of _Judas_, Acts i. 25. _That Judas fell from his Ministry and Apostleship by Transgression_; so his Transgression caused him to cease to be an Apostle any more: Whereas, had the Apostleship been entailed to his Person, so that Transgression could not cause him to lose it, until he had been formally degraded by the _Church_ (which _Judas_ never was so long as he lived) _Judas_ had been as really an Apostle, after he betrayed Christ, as before. And as it is of one, so of many, yea, of a whole Church: For seeing nothing makes a Man truly a Christian, but the Life of Christianity inwardly ruling in his Heart; so nothing makes a Church, but the gathering of several true Christians into one Body. Now where all these Members lose this Life, there the Church ceaseth to be, though they still uphold the Form, and retain the Name: For when that which made them a Church, and for which they were a Church, ceaseth, then they cease also to be a Church: And therefore the Spirit, speaking to the Church of _Laodicea_, because of her _Lukewarmness_, Rev. iii. 16. threateneth to _spue her out of his Mouth_. [Sidenote: _The Lukewarmness of the Church of _Laodicea.] Now, suppose the Church of _Laodicea_ had continued in that _Lukewarmness_, and had come under that Condemnation and Judgment, though she had retained the Name and Form of a Church, and had had her Pastors and Ministers, as no Doubt she had at that Time, yet surely she had been no true Church of Christ, nor had the Authority of her Pastors and Teachers been to be regarded, because of an outward Succession, though perhaps some of them had it immediately from the Apostles. From all which I infer, That since the Authority of the Christian Church and her Pastors is always united, and never separated from the inward Power, Virtue, and righteous Life of Christianity; where this ceaseth, that ceaseth also. But our Adversaries acknowledge, _That many, if not most of those, by and through whom they derive this Authority, were altogether destitute of this Life and Virtue of Christianity: Therefore they could neither receive, have, nor transmit any Christian Authority_.

[84] Mat. 12. 48. &c. Mark 3. 33. &c.

[Sidenote: Object.] But if it be objected, _That though the Generality of the Bishops and Priests of the Church of _Rome_, during the Apostasy, were such wicked Men; yet _Protestants_ affirm, and thou thyself seemest to acknowledge, that there were some good Men among them, whom the Lord regarded, and who were true Members of the _Catholick Church_ of _Christ_; might not they then have transmitted this Authority?_

[Sidenote: _Answ._] [Sidenote: _The _Protestants_ plead for a Succession inherent._] I answer, This saith nothing; in respect _Protestants_ do not at all lay Claim to their Ministry, as transmitted to them by a direct Line of good Men; which they can never shew, nor yet pretend to: But generally place this Succession as inherent in the whole Pastors of the Apostate Church. Neither do they plead their Call to be good and valid, because they can derive it through a Line of good Men, separate and observably distinguishable from the rest of the Bishops and Clergy of the _Romish Church_; but they derive it as an Authority residing in the Whole: For they think it _Heresy_, to judge that the Quality or Condition of the _Administrator_ doth any Ways invalidate or prejudice his Work.

This vain and pretended Succession not only militates against, and fights with the very manifest Purpose and Intent of Christ in the gathering and calling of his Church, but makes him (so to speak) more blind and less prudent than natural Men are in conveying and establishing their outward Inheritances. [Sidenote: _An Estate void of Heirship devolves to the Prince, none claims it, but whom he sees meet to give it: So the Heirship of Life is enjoyed from Christ, the true Heir._] For where an Estate is entailed to a certain Name and Family, when that Family weareth out, and there is no lawful Successor found of it, that can make a just Title appear, as being really of Blood and Affinity to the Family; it is not lawful for any one of another Race or Blood, because he assumes the Name or Arms of that Family, to possess the Estate, and claim the Superiorities and Privileges of the Family: But by the Law of Nations the Inheritance devolves into the Prince, as being _Ultimus Hæres_; and so he giveth it again immediately to whom he sees meet, and makes them bear the Name and Arms of the Family, who then are entitled to the Privileges and Revenues thereof. So in like Manner, the true Name and Title of a _Christian_, by which he hath Right to the _heavenly Inheritance_, and is a Member of _Jesus Christ_, is inward _Righteousness_ and _Holiness_, and the Mind redeemed from the _Vanities_, _Lusts_, and _Iniquities_ of this World; and a Gathering or Company, made up of such Members, makes a Church. Where this is lost, the Title is lost; and so the true Seed, to which the Promise is, and to which the Inheritance is due, becomes extinguished in them, and they become dead as to it: And so it retires, and devolves itself again into Christ, who is the righteous _Heir of Life_; and he gives the Title and true Right again immediately to whom it pleaseth him, even to as many as being turned to his _pure Light_ in their _Consciences_, come again to walk in his _righteous_ and _innocent Life_, and so become true Members of his _Body_, which is the _Church_. So the Authority, Power and Heirship are not annexed to Persons, as they bear the mere Names, or retain a Form, holding the bare Shell or Shadow of _Christianity_; but the Promise is to _Christ_, and to the _Seed_, in whom the Authority is inherent, and in as many as are one with him, and united unto him by Purity and Holiness, and by the inward Renovation and Regeneration of their Minds.

Moreover, this pretended Succession is contrary to Scripture Definitions, and the Nature of the Church of Christ, and of the true Members. [Sidenote: I. _The House of God is no polluted Nest; no _Atheist_ nor _Pretender_ can rest there._] For, _First, The Church is the House of God, the Pillar and Ground of Truth_, 1 Tim. iii. 15. But according to this Doctrine, the _House of God_ is a polluted Nest of all Sort of Wickedness and Abominations, made up of the most ugly, defiled, and perverse Stones that are in the Earth; where the Devil rules in all Manner of Unrighteousness. For so our Adversaries confess, and History informs, the _Church_ of _Rome_ to have been, as some of their _Historians_ acknowledge; and if that be truly the _House of God_, what may we call the _House of Satan_? Or may we call it therefore the _House of God_, notwithstanding all this Impiety, because they had a bare Form, and that vitiated many Ways also; and because they pretended to the Name of _Christianity_, though they were _Antichristian_, _Devilish_, and _Atheistical_ in their whole Practice and Spirit, and also in many of their Principles? Would not this infer yet a greater Absurdity, as if they had been something to be accounted of, because of their Hypocrisy and Deceit, and false Pretences? Whereas the Scripture looks upon that as an Aggravation of Guilt, and calls it _Blasphemy_, Rev. ii. 9. Of two wicked Men, he is most to be abhorred, who covereth his Wickedness with a vain Pretence of God and Righteousness: Even so these _abominable Beasts_, and _fearful Monsters_, who looked upon themselves to be _Bishops_ in the _Apostate Church_, were never a Whit the better, that they falsely pretended to be the Successors of the holy Apostles; unless to lie be commendable, and that Hypocrisy be the Way to Heaven. Yea, were not this to fall into that Evil condemned among the Jews, _Jer._ vii. 4. _Trust ye not in lying Words, saying, The Temple of the Lord, the Temple of the Lord, the Temple of the Lord are these; throughly amend your Ways_, &c. as if such outward Names and Things were the Thing the Lord regarded, and not inward Holiness? Or can that then be the Pillar and Ground of Truth, which is the very Sink and Pit of Wickedness, from which so much Error, Superstition, Idolatry, and all Abomination spring? Can there be any Thing more contrary both to Scripture and Reason?

[Sidenote: II.] [Sidenote: _Christ is the _Head_, his _Body_ undefiled._] _Secondly_, The Church is defined _to be the Kingdom of the dear Son of God, into which the Saints are translated, being delivered from the Power of Darkness. It is called the _Body of Christ_, which from him by Joints and Bands having Nourishment ministered and knit together, increaseth with the Increase of God_, Col. ii. 19. But can such Members, such a Gathering as we have demonstrated that Church and Members to be, among whom they allege their pretended Authority to have been preserved, and through which they derive their Call; can such, I say, be the Body of Christ, or Members thereof? Or is Christ the Head of such a corrupt, dead, dark, abominable stinking Carcase? If so, then might we not as well affirm against the Apostle, 2 _Cor._ vi. 14. [Sidenote: _What Fellowship hath Christ with _Belial_?_] _That Righteousness hath Fellowship with Unrighteousness, that Light hath Communion with Darkness, that Christ hath Concord with Belial, that a Believer hath Part with an Infidel, and that the Temple of God hath Agreement with Idols?_ Moreover no Man is called the _Temple of God_, nor of the _Holy Ghost_, but as his Vessel is purified, and so be fitted and prepared for God to dwell in; and many thus fitted by Christ become his Body, in and among whom he dwells and walks, according as it is written, _I will dwell in them, and walk in them, and I will be their God, and they shall be my People_. It is therefore that we may become the _Temple of Christ_ and _People of God_, that the Apostle in the following Verse exhorts, saying out of the Prophet, [85]_Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean Thing, and I will receive you; and I will be a Father unto you, and ye shall be my Sons and Daughters, saith the Lord Almighty_. But to what Purpose is all this Exhortation? And why should we separate from the Unclean, if a mere outward Profession and Name be enough to make the true Church; and if the Unclean and Polluted were both the Church and lawful Successors of the Apostles, inheriting their Authority, and transmitting it to others? Yea, how can the Church be the _Kingdom of the Son of God_, as contra-distinguished from the _Kingdom and Power of Darkness_? And what Need, yea, what Possibility of being translated out of the one into the other, if those that make up the Kingdom and Power of Darkness be real Members of the true Church of Christ; and not simply Members only, but the very Pastors and Teachers of it? But how do they _increase in the Increase of God, and receive spiritual Nourishment from Christ the Head_, that are Enemies of him in their Hearts by wicked Works, and openly go into Perdition? [Sidenote: Priests _frivolous Distinction of _Enemies_ to God by _Practice_, and _Members_ of his Church by_ Office.] Verily as no metaphysical and nice Distinctions, that though they were practically as to their own private States Enemies to God and Christ, and so Servants of Satan; yet they were, by Virtue of their Office, Members and Ministers of the Church, and so able to transmit the Succession; I say, as such invented and frivolous Distinctions will not please the Lord God, neither will he be deluded by such, nor make up the glorious Body of his Church with such mere outside hypocritical Shews, nor be beholden to such painted Sepulchres to be Members of his Body, which is found, pure, and undefiled, and therefore he needs not such false and corrupt Members to make up the Defects of it; so neither will such Distinctions satisfy truly tender and Christian Consciences; especially considering the Apostle is so far from desiring us to regard this, that we are expresly commanded to _turn away from such as have a Form of Godliness, but deny the Power of it_. For we may well object against these, as the poor Man did against the proud Prelate, that went about to cover his vain and unchristian-like Sumptuousness, by distinguishing that it _was not as Bishop but as Prince he had all that Splendor_. [Sidenote: _The Answer of a _poor Rustick_ to a _proud Prelate.] To which the poor Rustic wisely is said to have answered, _When the Prince goeth to Hell, what shall become of the Prelate?_ And indeed this were to suppose the Body of Christ to be defective, and that to fill up these defective Places, he puts counterfeit and dead Stuff instead of real living Members; like such as lose their Eyes, Arms, or Legs, who make counterfeit ones of Wood or Glass instead of them. But we cannot think so of Christ, neither can we believe, for the Reasons above adduced, that either we are to account, or that Christ doth account, any Man or Men a Whit the more Members of his Body, because though they be really wicked, they hypocritically and deceitfully clothe themselves with his Name, and pretend to it; for this is contrary to his own Doctrine, where he saith expresly, _John_ xv. 1, 2, 3, 4, 5, 6, &c. That _he is the Vine, and his Disciples are the Branches; that except they abide in him, they cannot bear Fruit; and if they be unfruitful, they shall be cast forth as a Branch, and wither_. [Sidenote: _A withered Branch can draw no Nourishment, so has no Life nor Virtue._] Now I suppose these cut and withered Branches are no more true Branches nor Members of the Vine; they can no more draw Sap nor Nourishment from it, after that they are cut off, and so have no more Virtue, Sap, nor Life: What have they then to boast or glory of any Authority, seeing they want that Life, Virtue, and Nourishment from which all Authority comes? So such Members of Christ as are become dead to him through Unrighteousness, and so derive no more Virtue nor Life from him, are cut off by their Sins, and wither, and have no longer any true or real Authority, and their boasting of any is but an Aggravation of their Iniquity by Hypocrisy and Deceit. But further, would not this make Christ’s Body a mere Shadow and Phantasm? Yea, would it not make him the Head of a lifeless, rotten, stinking Carcase, having only some little outward false Shew, while inwardly full of Rottenness and Dirt? [Sidenote: _A living Head upon a lifeless Body, what a _Monster_ would that be?_] And what a Monster would these Men make of Christ’s Body, by assigning it a real, pure, living, quick Head, full of Virtue and Life, and yet tied to such a dead lifeless Body as we have already described these Members to be, which they allege to have been the Church of Christ? Again, the Members of the _Church of Christ_ are specified by this Definition, to wit, as being the _sanctified in Christ Jesus_, 1 Cor. i. 2. But this Notion of _Succession_ supposeth not only some unsanctified Members to be of the _Church of Christ_, but even the Whole to consist of unsanctified Members; yea, that such as were professed _Necromancers_ and open Servants of _Satan_ were the true Successors of the Apostles, and in whom the Apostolick Authority resided, these being the Vessels through whom this Succession is transmitted; though many of them, as all _Protestants_ and also some _Papists_ confess, attained these Offices in the (so called) _Church_ not only by such Means as _Simon Magus_ sought it, but by much worse, even by Witchcraft, Traditions, Money, Treachery, and Murder, which _Platina_ himself confesseth[86] of divers Bishops of _Rome_.

[85] 2 Cor. 6. 17, 18.

[86] In the Life of _Benedict_ 4. of _John_ 16. of _Sylvester_ 3. of _Boniface_ 8. of _Steph._ 6. of _Joan_ 8. Also _Onuphrius_’s Annotations upon this _Papess_ (or _Popess_) towards the End.

§. XI. But such as object not this Succession of the Church, which yet most _Protestants_ begin now to do, distinguish in this Matter, affirming, _That in a great Apostasy, such as was that of the Church of _Rome_, God may raise up some singularly by his Spirit, who from the Testimony of the Scriptures perceiving the Errors into which such as bear the Name of _Christians_ are fallen, may instruct and teach them, and then become authorized by the People’s joining with and accepting of their Ministry only._ Most of them also will affirm, _That the Spirit herein is subjective, and not objective_.

[Sidenote: Object.] But they say, That _where a Church is reformed_ (such as they pretend the _Protestant_ Churches are) _there an Ordinary orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after_: Alleging, that _Res aliter se habet in ecclesiâ constituendâ, quàm in ecclesiâ constitutâ_; that is, _There is a Difference in the constituting of a Church, and after it is constituted_.

[Sidenote: _Answ._] [Sidenote: _A Difference objected between _Constituting_ a _Church_ and one as _Constituted.] I answer, This _Objection_ as to us saith nothing, seeing we accuse, and are ready from the Scriptures to prove the _Protestants_ guilty of gross Errors, and needing Reformation, as well as they did and do the _Papists_; and therefore we may justly lay Claim, if we would, to the same extraordinary Call, having the same Reason for it, and as good Evidence to prove ours as they had for theirs. As for that Maxim, viz. _That the Case is different in constituting a Church, and a Church constituted_, I do not deny it; and therefore there may be a greater Measure of Power required to the one than to the other, and God in his Wisdom distributes the same as he sees meet; but that the same immediate Assistance of the Spirit is not necessary for Ministers in a gathered Church as well as in gathering one, I see no solid Reason alleged for it: For surely Christ’s Promise was _to be with his_ Children _to the End of the World_, and they need him no less to preserve and guide his Church and Children than to gather and beget them. Nature taught the _Gentiles_ this Maxim,

_Non minor est virtus, quam quærere, parta tueri._

To defend what we attain, requires no less Strength than what is
necessary to acquire it.

For it is by this inward and immediate Operation of the Spirit, which Christ hath promised _to lead his Children _with_ into all Truth_, and to _teach them all Things_, that Christians are to be led in all Steps, as well last as first, which relate to _God’s Glory_ and their own _Salvation_, as we have heretofore sufficiently proved, and therefore need not now repeat it. [Sidenote: _It is a Device of Satan for Men to put the _Spirit’s Leadings_ far off to former Times._] And truly this Device of _Satan_, whereby he has got People to put the immediate Guidings and Leadings of God’s Spirit as an extraordinary Thing afar off, which their _Forefathers_ had, but which they now are neither to wait for nor expect, is a great Cause of the growing _Apostasy_ upon the many gathered Churches, and is one great Reason why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the People into the same Death, doth so much abound, and is so much overspreading even the _Protestant Nations_, that their Preaching and Worships, as well as their whole Conversation, is not to be discerned from _Popish_ by any fresh living Zeal, or lively Power of the Spirit accompanying it, but merely by the Difference of some Notions and Opinions.

§. XII. [Sidenote: Object.] Some unwise and unwary _Protestants_ do sometimes object to us, _That if we have such an immediate Call as we lay Claim to, we ought to confirm it by Miracles_.

[Sidenote: _Answ._] But this being an Objection once and again urged against the _Primitive Protestants_ by the _Papists_, we need but in short return the Answer to it that they did to the _Papists_, to wit, [Sidenote: _Whether _Miracles_ be now necessary to confirm the _Gospel_?_] That _we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing but that which we are ready and able to confirm by the Testimony of the Scriptures, which both already acknowledge to be true_: [Sidenote: John Baptist _and divers _Prophets_ did none._] And that _John_ the _Baptist_ and divers of the _Prophets_ did none that we hear of, and yet were both immediately and extraordinarily sent. This is the common _Protestant Answer_, therefore may suffice in this Place; though, if Need were, I could say more to this Purpose, but that I study Brevity.

§. XIII. [Sidenote: _The Constitution of the _Independent_ Church._] There is also another Sort of _Protestants_, to wit, the _English Independents_, who differing from the _Calvinistical Presbyterians_, and denying the Necessity of this _Succession_, or the Authority of any _National Church_, take another Way; affirming, _That such as have the Benefit of the Scriptures, any Company of People agreeing in the Principles of Truth as they find them here declared, may constitute among themselves a _Church_, without the Authority of any other, and may choose to themselves a _Pastor_, who by the _Church_ thus constituted and consenting, is authorized_, requiring only the Assistance and Concurrence of the _Pastors_ of the neighbouring Churches, if any such there be; not so much as absolutely necessary to authorize, as decent for Order’s Sake. [Sidenote: _Gifted Brethren._] Also they go so far as to affirm, _That in a _Church_ so constituted, any gifted Brother, _as they call them,_ if he find himself qualified thereto, may instruct, exhort, and preach in the _Church_; though, as not having the _Pastoral Office_, he cannot administer those which they call their _Sacraments.

To this I answer, That this was a good Step out of the _Babylonish Darkness_, and no Doubt did proceed from a real Discovery of the _Truth_, and from the Sense of a great Abuse of the promiscuous _National Gatherings_. Also this Preaching of the _gifted Brethren_, as they called them, did proceed at first from certain _lively Touches_ and _Movings_ of the Spirit of God upon many; but alas! [Sidenote: _Their Loss and Decay._] because they went not forward, that is much decayed among them; and the _Motions_ of God’s Spirit begin to be denied and rejected among them now, as much as by others.

[Sidenote: _The Scriptures give no Call to Persons _Individual.] But as to their _pretended Call from the Scripture_, I answer, The Scripture gives a mere Declaration of true Things, but no Call to particular Persons; so that though I believe the Things there written to be true, and deny the Errors which I find there testified against, yet as to those Things which may be my particular Duty, I am still to seek; and therefore I can never be resolved in the Scripture whether I (such a one by Name) ought to be a Minister? And for the resolving this Doubt I must needs recur to the inward and immediate Testimony of the Spirit, as in the Proposition concerning the _Scriptures_ is shewn more at large.

§. XIV. From all this then we do firmly conclude, that not only in a general _Apostasy_ it is needful Men be extraordinarily called, and raised up by the Spirit of God, but that even when several Assemblies or Churches are gathered by the Power of God, not only into the Belief of the Principles of Truth, so as to deny Errors and Heresies, but also into the Life, Spirit, and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him, [Sidenote: _True Ministers Qualifications, Call and Title._] that he who gathers them doth also, for the preserving them in a lively, fresh, and powerful Condition, raise up and move among them by the inward immediate Operation of his own Spirit, _Ministers_ and _Teachers_, to instruct and teach, and watch over them, who being thus called, are manifest in the Hearts of their _Brethren_, and their Call is thus verified in them, who by the feeling of that Life and Power that passeth through them, being inwardly builded up by them daily in the _most holy Faith_, become the Seals of their _Apostleship_. And this is answerable to another Saying of the same Apostle _Paul_, 2 Cor. xiii. 3. [Sidenote: _Their laying on of Hands a Mock to God and Man; a keeping the Shadow, whilst the Substance is wanting._] _Since ye seek a Proof of Christ’s Speaking in me, which to you-wards is not weak, but is mighty in you._ So this is that which gives a _true substantial Call_ and _Title_ to a _Minister_, whereby he is a real Successor of the Virtue, Life, and Power that was in the Apostles, and not of the bare Name: And to such Ministers we think the outward Ceremony of _Ordination_; or _laying on of Hands_ not necessary, neither can we see the Use of it, seeing our Adversaries who use it acknowledge that the Virtue and Power of communicating the _Holy Ghost_ by it is ceased among them. And is it not then foolish and ridiculous for them, by an _apish Imitation_, to keep up the Shadow, where the Substance is wanting? And may not they by the same Rule, where they see blind and lame Men, in Imitation of Christ and his Apostles, bid them _see_ and _walk_? Yea, is it not in them a Mocking of God and Men, to put on their Hands, and bid them _receive the Holy Ghost_, while they believe the Thing impossible, and confess that that _Ceremony_ hath no real Effect? Having thus far spoken of the _Call_, I shall proceed next to treat of the _Qualifications_ and _Work_ of a true Minister.

§. XV. [Sidenote: Quest. 2.] [Sidenote: _The Qualification of a_ Minister.] As I have placed the true _Call_ of a _Minister_ in the _Motion_ of this _Holy Spirit_, so is the _Power_, _Life_, and _Virtue_ thereof, and the pure _Grace of God_ that comes therefrom, the _chief_ and _most necessary Qualification_, without which he can no Ways perform his Duty, neither acceptably to God nor beneficially to Men. [Sidenote: Philosophy _and_ School-Divinity _will never make a_ Gospel Minister.] Our Adversaries in this Case affirm, that _three Things_ go to the making up of a Minister, _viz._ 1. _Natural Parts_, that he be not a Fool. 2. _Acquired Parts_, that he be learned in the Languages, in Philosophy and School Divinity. 3. _The Grace of God._

The _two first_ they reckon necessary to the Being of a Minister, so as a Man cannot be one without them; the _Third_ they say goeth to the Well-being of one, but not to the Being; so that a Man may truly be a lawful Minister without it, and ought to be heard and received as such. But we, supposing a natural Capacity, that one be not an Ideot, judge the _Grace of God_ indispensibly necessary to the very Being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for _Letter-learning_, we judge it not so much necessary to the Well-being of one, though accidentally sometimes in certain Respects it may concur, but more frequently it is hurtful than helpful, [Sidenote: _A poor _Laick_ instructed the learned _Taulerus.] as appeared in the Example of _Taulerus_, who being a learned Man, and who could make an eloquent Preaching, needed nevertheless to be instructed in the Way of the Lord by a poor _Laick_. I shall first speak of the _Necessity of Grace_, and then proceed to say something of that Literature which they judge so needful.

[Sidenote: Proof 1.] _First_ then, as we said in the _Call_, so may we much more here, if the _Grace of God_ be a necessary _Qualification_ to make one a _true Christian_, it must be a _Qualification_ much more necessary to constitute a _true Minister of Christianity_. That _Grace_ is necessary to make one a _true Christian_ I think will not be questioned, since it is _by Grace we are saved_, Ephes. ii. 8. [Sidenote: _God’s Grace alone doth constitute a true and lawful _Teacher.] It is the _Grace of God that teacheth us to deny Ungodliness, and the Lusts of this World, and to live godly and righteously_, Tit. ii. 11. Yea, Christ saith expresly, _That without him we can do nothing_, John xv. 5. and the Way whereby Christ helpeth, assisteth, and worketh with us, is by his _Grace_: Hence he saith to _Paul_, _My Grace is sufficient for thee_. A Christian without _Grace_ is indeed no Christian, but an Hypocrite, and a false Pretender. Then I say, _If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others, seeing this Dignity is bestowed upon such as have attained a greater Measure than their Brethren. Even _Nature_ itself may teach as that there is more required in a Teacher than in those that are taught, and that the Master must be above and before the Scholar in that Art or Science which he teacheth others. Since then Christianity cannot be truly enjoyed, neither any Man denominated a Christian without the true Grace of God, therefore neither can any Man be a true and lawful Teacher of Christianity without it._

[Sidenote: Proof 2.] _Secondly_, No Man can be a _Minister_ of the _Church_ of _Christ_, which is his _Body_, unless he be a Member of the _Body_, and receive of the Virtue and Life of the _Head_:

[Sidenote: Arg.] [Sidenote: _Who first must be a Member of the Body, and then Life is received, and Virtue from the Head._] But he that hath not _true Grace_ can neither be a Member of the _Body_, neither receive of that Life and Nourishment which comes from the _Head_:

Therefore far less can he be a _Minister_ to edify the _Body_.

That he cannot be a Minister, who is not a Member, is evident; because he who is not a Member is shut out and cut off, and hath no Place in the _Body_; whereas the Ministers are counted among the most eminent Members of the _Body_. But no Man can be a Member unless he receive of the Virtue, Life, and Nourishment of the _Head_; for the Members that receive not this Life and Nourishment decay and wither, and then are cut off. And that every true Member doth thus receive Nourishment and Life from the _Head_, the Apostle expresly affirmeth, _Ephes._ iv. 16. _From whom the whole Body being fitly joined together, and compacted by that which every Joint supplieth, according to the effectual Working in the Measure of every Part, makes Increase of the Body unto the Edifying of itself in Love_. Now this that thus is communicated, and which thus uniteth the Whole, is no other than the _Grace of God_; and therefore the Apostle in the same Chapter, _Ver. 7_. saith, _But unto every one of us is given Grace according to the Measure of the Gift of Christ_; and _Ver._ 11. he sheweth how that _by this Grace and Gift both Apostles, Prophets, Evangelists, Pastors, and Teachers are given for the Work of the Ministry, and edifying of the Body of Christ_. And certainly then no Man destitute of Grace is fit for this Work, seeing that all that Christ gives are so _qualified_; and these that are not so _qualified_, are not given nor sent of Christ, are not to be heard, nor received, nor acknowledged as _Ministers of the Gospel_, because his Sheep neither ought nor will hear the _Voice of a Stranger_. [Sidenote: _The Sheep of Christ, neither ought, nor will hear the Stranger’s Voice_.] This is also clear from 1 _Cor._ xii. throughout; for the Apostle in that Chapter, treating of the _Diversity of Gifts_ and _Members of the Body_, sheweth how by the _Workings_ of the _same Spirit_ in different _Manifestations_ or _Measures_ in the several Members of the _Body_ the whole _Body_ is edified, saying, _Ver._ 13. That _we are all baptized by the one Spirit into one Body_; and then, _Ver._ 28. he numbers up the several _Dispensations_ thereof, which by God are set in the Church through the various Workings of his Spirit for the Edification of the Whole. Then if there be no true Member of the Body which is not thus baptized by the Spirit, neither any Thing that worketh to the Edifying of it, but according to a Measure of Grace received from the Spirit, surely without Grace none ought to be admitted to work or labour in the Body, because their Labour and Work, without this Grace and Spirit, would be but ineffectual.

§. XVI. [Sidenote: Proof 3.] _Thirdly_, That this _Grace_ and _Gift_ is a _necessary Qualification_ to a _Minister_, is clear from that of the Apostle _Peter_, 1 Pet. iv. 10, 11. _As every Man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the Ability which God giveth; that God in all Things may be glorified through Jesus Christ; to whom be Praise and Dominion for ever, Amen._ From which it appears, that those that _minster_ must _minister_ according to the _Gift_ and _Grace_ received; but they that have not such a _Gift_, cannot _minister_ according thereunto. [Sidenote: _The ministering must be by the Gift and Grace received._] Secondly, _As good Stewards of the manifold Grace of God_: But how can a Man be a _good Steward_ of that which he hath not? Can ungodly Men, that are not gracious themselves, be _good Stewards_ of the manifold _Grace of God_? [Sidenote: Good _Stewardship of what? Of _God’s abounding Grace_, which is the _Ability_ and _Stewardship_ received._] And therefore in the following Verses he makes an exclusive Limitation of such that are not thus furnished, saying, _If any Man speak, let him speak as the Oracles of God; and if any Man minister, let him do it as of the Ability that God giveth_: Which is as much as if he had said, they that cannot thus _speak_, and thus _minister_, ought not to do it: For this [_If_] denotes a necessary Condition. Now what this _Ability_ is, is manifest by the former Words, to wit, the _Gift_ received, and the _Grace_ whereof they are _Stewards_, as by the immediate Context and Dependency of the Words doth appear. Neither can it be understood of a mere natural Ability, because Man in this Condition is said _not to know the Things of God_, and so he cannot _minister_ them to others. And the following Words shew this also, in that he immediately subjoineth, _that God in all Things may be glorified_; but surely God is not glorified, but greatly dishonoured, when natural Men, from their mere natural Ability, meddle in spiritual Things, which they neither know nor understand.

[Sidenote: Proof 4.] _Fourthly_, That _Grace_ is a most necessary _Qualification_ for a _Minister_, appears by those Qualifications which the Apostle expresly requires, 1 _Tim._ iii. 2. _Tit._ i. _&c._ where he saith, _A Bishop must be blameless, vigilant, sober, of good Behaviour, apt to teach, patient, a Lover of Good Men, just, holy, temperate, as the Steward of God, holding fast the faithful Word as he hath been taught_. Upon the other Hand, _He must neither be given to Wine, nor a Striker, nor covetous, nor proud, nor self-willed, nor soon angry_. [Sidenote: _How can a _Bishop_ have these Virtues without the _Grace of God_?_] Now I ask, If it be not impossible that a Man can have all these above-named Virtues, and be free of all these Evils, without the _Grace of God_? If then these Virtues, for the producing of which in a Man Grace is absolutely necessary, be necessary to make a true _Minister_ of the Church of Christ according to the Apostle’s Judgment, surely Grace must be necessary also.

[Sidenote: _Whatsoever is done in the Church without the Ministry of God’s Spirit, is vain and wicked._] Concerning this Thing a learned Man, and well skilled in _Antiquity_, about the Time of the _Reformation_, writeth thus: “Whatsoever is done in the Church, either for Ornament or Edification of Religion, whether in choosing Magistrates or instituting Ministers of the Church, except it be done by the Ministry of God’s Spirit, which is as it were the Soul of the Church, it is vain and wicked. For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship, as _Aaron_ was, and hath not entered in by the Door, which is _Christ_, but hath otherways risen in the Church by the Window, by the Favours of Men, _&c._ truly such a one is not the Vicar of Christ and his Apostles, but a Thief and Robber, and the Vicar of _Judas Iscariot_ and _Simon_ the _Samaritan_. [Sidenote: _Who is _Judas Iscariot_’s Vicar?_] Hence it was so strictly appointed concerning the Election of _Prelates_, which holy _Dionysius_ calls the Sacrament of Nomination, that the Bishops and Apostles who should oversee the Service of the Church should be Men of most intire Manners and Life, powerful in sound Doctrine, to give a Reason for all Things.” So also another,[87] about the same Time, writes thus: “Therefore it can never be, that by the Tongues or Learning any can give a sound Judgment concerning the holy Scriptures, and the Truth of God. _Lastly_,” saith he, “the Sheep of Christ seeks nothing but the Voice of Christ, which he knoweth by the Holy Spirit, wherewith he is filled: He regards not Learning, Tongues, or any outward Thing, so as therefore to believe this or that to be the Voice of Christ, his true Shepherd; he knoweth that there is Need of no other Thing but the _Testimony_ of the _Spirit of God_.”

[87] _Franciscus Lambertus Avenionensis_, in his Book concerning _Prophecy_, _Learning_, _Tongues_, and the _Spirit of Prophecy_. Argent. _excus. Anno 1516_, de _Prov._ Cap. 24.

§. XVII. [Sidenote: Obj. 1.] Against this absolute Necessity of _Grace_ they object, _That if all Ministers had the saving Grace of God, then all Ministers should be saved; seeing none can fall away from or lose saving Grace_.

[Sidenote: _Answ._] But this Objection is built upon a false Hypothesis, purely denied by us; and we have in the former Proposition concerning _Perseverance_ already refuted it.

[Sidenote: Obj. 2.] _Secondly_, It may be objected to us, _That since we affirm that every Man hath a Measure of true and saving Grace, there needs no singular Qualification either to a Christian or Minister; for seeing every Man hath this Grace, then no Man needs forbear to be a Minister for want of Grace_.

[Sidenote: _Answ._] I answer, We have above shewn that there is necessary to the making a Minister a _special_ and _particular Call_ from the Spirit of God, which is something besides the universal Dispensation of _Grace_ to all, according to that of the Apostle,[88] _No Man taketh this Honour unto himself, but he that is called of God_, _as was_ Aaron. Moreover, we understand by _Grace_ as a _Qualification_ to a _Minister_, not the mere Measure of _Light_, as it is given to reprove and call him to Righteousness; [Sidenote: _All have God’s Grace, which calls to Righteousness, but all are not so leavened into its Nature as to bring forth Fruits, of a blameless holy Life._] but we understand _Grace_ as it hath converted the Soul, and operateth powerfully in it, as hereafter, concerning the _Work of Ministers_, will further appear. So we understand not Men simply as having _Grace_ in them as a _Seed_, which we indeed affirm _all_ have in a Measure; but we understand _Men_ that are _gracious_, leavened by it into the Nature thereof, so as thereby to bring forth those good Fruits of a blameless Conversation, and of Justice, Holiness, Patience, and Temperance, which the Apostle requires as necessary in a true _Christian Bishop_ and _Minister_.

[88] Heb. 5. 4.

[Sidenote: Obj. 3.] _Thirdly_, They[89] object the _Example of the false Prophets, of the Pharisees, and of_ Judas.

[89] So _Nic. Arnoldus Sect. 32._ upon _Thesis 4_.

[Sidenote: _Answ._] But _First_, As to the _false Prophets_, there can nothing be more foolish and ridiculous; as if because there were _false Prophets_, really _false_, without the Grace of God, therefore Grace is not necessary to a true Christian Minister. [Sidenote: _The _false_ not the _true Prophets_ want the Grace of God._] Indeed if they had proved that _true Prophets_ wanted this Grace, they had said something; but what have _false Prophets_ common with _true Ministers_, but that they pretend falsely that which they have not? And because _false Prophets_ want true Grace, will it therefore follow, that _true Prophets_ ought not to have it, that they may be _true_ and not _false_? The Example of the _Pharisees_ and _Priests_ under the _Law_ will not answer to the _Gospel Times_, because God set apart a particular _Tribe_ for that Service, and particular _Families_, to whom it belonged by a _lineal Succession_; [Sidenote: _The Service under the Law was not purely Spiritual, but Figurative; for the Performance of which, as they behoved to be purified from their outward Pollutions: So the Ministers of the _Gospel_ must be inwardly without Blemish_.] and also their Service and Work was not purely spiritual, but only the Performance of some outward and carnal Observations and Ceremonies, which were but a Shadow of the Substance that was to come; and therefore their Work _made not the Comers thereunto perfect, as appertaining to the Conscience_, seeing they were appointed only according to the _Law of carnal Commandment_, and not according to the _Power of an endless Life_. Notwithstanding as in the Figure they were to be _without Blemish_ as to their outward Man, and in the Performance of their Work they were to be washed and purified from their outward Pollutions, so now, under the _Gospel Times_, the _Ministers_ in the Anti-type must be inwardly _without Blemish in their Souls and Spirits_, being, as the Apostle requires, _blameless_, and in their Work and Service must be _pure_ and _undefiled_ from their inward Pollutions, and so _clean_ and _holy_, _that they may offer up spiritual Sacrifices acceptable to God by Jesus Christ_, 1 Pet. ii. 5. As to _Judas_, the Season of his _Ministry_ was not wholly Evangelical, as being before the Work was _finished_, and while Christ himself and his Disciples were yet subject to the _Jewish Observances_ and _Constitutions_, and therefore his Commission, as well as that which the rest received with him at that Time, was _only to the House of_ Israel, _Matt._ x. 5, 6. by Virtue of that Commission, [Sidenote: _The Ministry of the Disciples of Christ before the Work was finished, was more _Legal_ than _Evangelical.] therefore the rest of the Apostles were not impowered to go forth and preach after the Resurrection, until they had waited at _Jerusalem_ for the pouring forth of the Spirit: So that it appears _Judas’s Ministry_ was more _legal_ than _Evangelical_. [Sidenote: Judas _was immediately called of Christ, and preached freely, which our Adversaries will not do; although they make him a Pattern of their graceless Ministry, saying, he had not the least Measure of God’s Grace at that Time._] _Secondly_, _Judas_’s Case, as all will acknowledge, was singular and extraordinary, he being _immediately called_ by Christ himself, and accordingly _furnished_ and _impowered_ by him to preach, and do Miracles; which _immediate Commission_ our Adversaries do not so much as pretend to, and so fall short of _Judas_, who trusted in Christ’s Words, and therefore went forth and preached, _without Gold or Silver, or Scrip for his Journey; giving freely_ as he had _freely received_; which our Adversaries will not do, as hereafter shall be observed: Also that _Judas_ at that Time had not the least Measure of God’s Grace, I have not as yet heard proved. But is it not sad, that even _Protestants_ should lay aside the eleven good and faithful Apostles, and all the rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified that he was a _Devil_, for a Pattern and Example to their _Ministry_? Alas! it is to be regretted, that too many of them resemble this Pattern over-much.

[Sidenote: Obj.] Another _Objection_ is usually made against the Necessity of Grace, [90]_That in Case it were necessary, then such as wanted it could not truly administer the Sacraments; and consequently the People would be left in Doubts and infinite Scruples, or not knowing certainly whether they had truly received them, because not knowing infallibly whether the Administrators were truly gracious Men._

[90] _Ibid._ Nic. Arnoldus.

[Sidenote: _Answ._] But this Objection hitteth not us at all, because the Nature of that _Spiritual_ and _Christian Worship_, which we according to the Truth plead for, is such as is not necessarily attended with these carnal and outward Institutions, from the administering of which the Objection ariseth; and so hath not any such Absurdity following upon it, as will afterwards more clearly appear.