Chapter XIV: Introduction (14)

§. XVIII. [Sidenote: _What _true Learning_ is._] Though then we make not _Human Learning_ necessary, yet we are far from excluding true _Learning_; to wit, that _Learning_ which proceedeth from the inward Teachings and Instructions of the Spirit, whereby the Soul learneth the secret Ways of the Lord, becomes acquainted with many inward Travails and Exercises of the Mind; and learneth by a living Experience how to overcome Evil, and the Temptations of it, by _following the Lord_, and _walking in his Light_, and _waiting daily for Wisdom and Knowledge immediately from the Revelation thereof_; and so _layeth up_ these heavenly and divine Lessons _in the good Treasure of the Heart_, as honest _Mary_ did the Sayings which she heard, and Things which she observed: And also out of this Treasure of the Soul, as the good _Scribe_, brings forth Things _new and old_, according as the same Spirit moves, and gives true Liberty, and as the Glory of God requires, for whose Glory the Soul, _which is the Temple of God_, learneth to do all Things. [Sidenote: _The good Learning which is necessary to a true _Minister.] This is that good _Learning_ which we think necessary to a true _Minister_; by and through which _Learning_ a Man can well instruct, teach, and admonish in due Season, and testify for God from a certain Experience; as did _David_, _Solomon_, and the holy Prophets of old, and the blessed Apostles of our Lord Jesus Christ, who _testified of what they had seen, heard, felt, and handled of the Word of Life_, 1 John i. 1. _Ministering the Gift according as they had received the same, as good Stewards of the manifold Grace of God_; and preached not the uncertain Rumours of Men by _Hearsay_, which they had gathered merely in the Comprehension, while they were Strangers to the Thing in their own Experience in themselves: As to teach People how to believe, while themselves were unbelieving, or how to overcome Sin, while themselves are Slaves to it, as all ungracious Men are; or to believe and hope for an eternal Reward, which themselves have not as yet arrived at, _&c._

§. XIX. [Sidenote: _Literature is first the Knowledge of _Latin_, _Greek_ and _Hebrew.] But let us examine this _Literature_, which they make so necessary to the Being of a _Minister_; as in the first Place, the Knowledge of the _Tongues_, at least of the _Latin_, _Greek_, and _Hebrew_. The Reason of this is, That they may read the Scripture, which is their only Rule, in the _Original Languages_, and thereby be the more capable to comment upon it, and interpret it, _&c._ That also which made this Knowledge be the more prized by the _Primitive Protestants_, was indeed the dark Barbarity that was over the World in the _Centuries_ immediately preceding the Reformation; the Knowledge of the _Tongues_ being about that Time, (until it was even then restored by _Erasmus_ and some others) almost lost and extinct. [Sidenote: _Before the_ Reformation _the Prayers of the People were in the_ Latin Tongue.] And this Barbarity was so much the more abominable, that the whole Worship and Prayers of the People were in the _Latin Tongue_; and among that vast Number of _Priests_, _Monks_ and _Friars_, scarce one of a Thousand understood his Breviary, or that Mass which he daily read and repeated: The Scripture being, not only to the People, but to the greater Part of the Clergy, even as to the literal Knowledge of it, as a sealed Book. [Sidenote: _The Zeal and Endeavours of the first_ Reformers _commended_.] I shall not at all discommend the Zeal that the _first Reformers_ had against this _Babylonish Darkness_, nor their pious Endeavours to translate the _holy Scriptures_: I do truly believe, according to their Knowledge, that they did it candidly: [Sidenote: _The Knowledge of_ Languages _commendable, and_ Schools _necessary_.] And therefore to answer the just Desires of those that desire to read them, and for other very good Reasons, as maintaining a Commerce and Understanding among divers Nations by these common Languages, and others of that Kind, we judge it necessary and commendable that there be _publick Schools_ for the Teaching and Instructing such Youth, as are inclinable thereunto, in the Languages. And although that _Papal Ignorance_ deserved justly to be abhorred and abominated, we see nevertheless, that the true _Reformation_ consists not in that Knowledge; [Sidenote: _The _Papists_ Literature and Knowledge, especially the _Jesuits.] because although since that Time the _Papists_, stirred up through Emulation of the _Protestants_, have more applied themselves to Literature, and it now more flourisheth in their _Universities_ and _Cloysters_, than before, (especially in the _Ignatian_ or _Jesuitick Sect_) they are as far now as ever from a true _Reformation_, and more hardened in their pernicious _Doctrines_. But all this will not make it a necessary Qualification to a Minister, far less a more necessary Qualification than the Grace of God and his Spirit; because the Spirit and Grace of God can make up this Want in the most Rustick and Ignorant; but this Knowledge can no Ways make up the Want of the Spirit in the most Learned and Eloquent. [Sidenote: _The Spirit is the truest Interpreter of the Scriptures, whether from the _Original Languages_, or without them._] For all that which Man, by his own Industry, Learning and Knowledge in the _Languages_ can interpret of the Scriptures, or find out, is nothing without the Spirit; he cannot be certain, but may still miss of the Sense of it: Whereas a poor Man, that knoweth not a Letter, when he heareth the Scriptures read, by the same Spirit he can say, _This is true_; and by the same Spirit he can understand, open, and interpret it, if Need be: Yea, finding his Condition to answer the Condition and Experience of the Saints of old, he knoweth and possesseth the Truths there delivered, because they are sealed and witnessed in his own Heart by the same Spirit. And this we have plentiful Experience of in many of those illiterate Men, whom God hath raised up to be _Ministers_ in his Church in this Day; so that some such, by his Spirit, have corrected some of the Errors of the _Translators_, as in the Third Proposition concerning the _Scriptures_ I before observed. [Sidenote: _A poor _Shoemaker_, that could not read, refutes a _Professor of Divinity’s_ false Assertions from Scripture._] Yea, I know myself a poor Shoemaker, that cannot read a Word, who being assaulted with a false Citation of Scripture, from a publick Professor of _Divinity_, before the _Magistrate_ of a City, when he had been taken up for preaching to some few that came to hear him; I say, I know such a one, and he is yet alive, who though the Professor, who also is esteemed a learned Man, constantly asserted his Saying to be a Scripture Sentence, yet affirmed, not through any certain Letter-knowledge he had of it, but from the most _certain Evidence of the Spirit in himself_, that the _Professor_ was mistaken; and that the _Spirit of God_ never said any such Thing as the other affirmed, and the _Bible_ being brought, it was found as the poor _Shoemaker_ had said.

§. XX. [Sidenote: 2. Logick _and_ Philosophy _not needful to a Preacher._] The second Part of their _Literature_ is _Logick_ and _Philosophy_, an Art so little needful to a true Minister, that if one that comes to be a true Minister hath had it, it is safest for him to forget and lose it; for it is the Root and Ground of all Contention and Debate, and the Way to make a Thing a great deal darker, than clearer. For under the Pretence of regulating Man’s Reason into a certain Order and Rules, that he may find out (as they pretend) the Truth, it leads into such a Labyrinth of Contention, as is far more fit to make a _Sceptick_ than a _Christian_, far less a Minister of Christ; yea, it often hinders Man from a clear Understanding of Things that his own Reason would give him; and therefore through its manifold Rules and divers Inventions, it often gives Occasion for a Man, that hath little Reason, foolishly to speak much to no Purpose; seeing a Man, that is not very wise, may notwithstanding be a perfect _Logician_. And then, if ye would make a Man a Fool to purpose that is not very wise, do but teach him _Logick_ and _Philosophy_; and whereas before he might have been fit for something, he shall then be good for nothing, but to speak Nonsense; for these Notions will so swim in his Head, that they will make him extremely busy about nothing. [Sidenote: _The Use of _Logick_ is to see its Emptiness._] The Use that wise and solid Men make of it, is, to see the Emptiness thereof; therefore saith one, _It is an Art of Contention and Darkness, by which all other Sciences are rendered more obscure, and harder to be understood_.

If it be urged, _That thereby the Truth may be maintained and confirmed, and Hereticks confuted_;

I answer, The Truth, in Men truly rational, needeth not the Help thereof; and such as are obstinate, this will not convince; for by this they may learn twenty Tricks and Distinctions, how to shut out the Truth: And the Truth proceeding from an honest Heart, and spoken forth from the Virtue and Spirit of God, will have more Influence, and take sooner and more effectually, than by a thousand Demonstrations of _Logick_; as that _Heathen Philosopher_[91][92] acknowledged, who, disputing with the _Christian Bishops_, in the _Council_ of _Nice_, was so subtile, that he could not be overcome by them; but yet by a few Words spoken by a simple old _Rustick_, was presently convinced by him, and converted to the Christian Faith; and being enquired how he came to yield to that ignorant old Man, and not to the Bishops; he said, _That they contended with him in his own Way, and he could still give Words for Words; but there came from the old Man that Virtue, which he was not able to resist_. This _secret Virtue_ and _Power_ ought to be the _Logick_ and _Philosophy_ wherewith a true Christian Minister should be furnished; and for which they need not be beholden to _Aristotle_. [Sidenote: Natural Logick _useful_.] As to _natural Logick_, by which rational Men, without that Art and Rules, or sophistical Learning, deduce a certain Conclusion out of true Propositions, which scarce any Man of Reason wants, we deny not the Use of it; and I have sometimes used it in this Treatise; which also may serve without that _dialectick Art_. [Sidenote: 3. Ethicks _or the_ Manner-Rules _to Christians not needful._] As for the other Part of _Philosophy_, which is called _Moral_, or _Ethicks_, it is not so necessary to Christians, who have the Rules of the holy Scriptures, and the Gift of the Holy Spirit, by which they can be much better instructed. [Sidenote: 4. Physicks, _and the_ Metaphysicks _make no Preachers of the_ Truth.] The _Physical_ and _Metaphysical_ Part may be reduced to the Arts of _Medicine_ and the _Mathematicks_, which have nothing to do with the Essence of a _Christian Minister_. And therefore the Apostle _Paul_, who well understood what was good for Christian Ministers, and what hurtful, thus exhorted the _Colossians_, Col. ii. 8. _Beware lest any Man spoil you through Philosophy and vain Deceit._ And to his beloved Disciple _Timothy_ he writes also thus, 1 _Tim._ vi. 20. _O Timothy, keep that which is committed to thy Trust, avoiding profane and vain Babblings, and Opposition of Science, falsely so called._

[91] _An _Heathen Philosopher_ disputing with the _Bishops_ in the Council of _Nice_, was converted to the _Christian Faith_ by an ignorant old Man, when they could not._

[92] Lucæ Osiandri _Epit. Hist. Eccles. Lib._ 2. _Cap._ 5. Cent. 4.

§. XXI. [Sidenote: III. _The learned _School Divinity_ obnoxious; A _Monster_; A Letter-Knowledge _Heathenized.] The third and main Part of their Literature is _School Divinity_, a _Monster_, made up of some _Scriptural Notions_ of _Truth_, and the _Heathenish Terms_ and _Maxims_; being, as it were, the _Heathenish Philosophy Christianized_, or rather, the _literal external Knowledge of Christ Heathenized_. It is Man in his first, fallen, natural State, with his devilish Wisdom, pleasing himself with some Notions of Truth, and adorning them with his own sensual and carnal Wisdom, because he thinks the Simplicity of the Truth too low and mean a Thing for him; and so despiseth that Simplicity, wheresoever it is found, that he may set up and exalt himself, puffed up with this his monstrous Birth. It is the Devil, darkening, obscuring, and veiling the Knowledge of God, with his serpentine and worldly Wisdom; that so he may the more securely deceive the Hearts of the Simple, and make the Truth, as it is in itself, despicable and hard to be known and understood, by multiplying a thousand difficult and needless Questions, and endless Contentions and Debates. All which, he who perfectly knoweth, is not a Whit less the Servant of Sin than he was; but ten Times more so, in that he is exalted, and proud of Iniquity, and so much the farther from receiving, understanding, or learning the Truth, as it is in its own naked Simplicity; because he is full, learned, rich, and wise in his own Conceit: And so those that are most skilled in it, wear out their Day, and spend their precious Time about the infinite and innumerable Questions they have feigned and invented concerning it. A certain learned Man called it, _A twofold Discipline, like the Race of the Centaurs, partly proceeding from divine Sayings, partly from philosophical Reasons_. [Sidenote: _Its needless Questions and endless Janglings._] A thousand of their Questions they confess themselves to be no-ways necessary to Salvation; and yet many more of them they could never agree upon, but are, and still will be, in endless Janglings about them. The Volumes that have been written about it, a Man in his whole Age could scarce read, though he lived to be very old; and when he has read them all, he has but wrought himself a great deal more Vexation and Trouble of Spirit than he had before. These certainly are the _Words multiplied without Knowledge; by which Counsel hath been darkened_, Job xxxviii. 2. They make the Scripture the Text of all this Mass; and it is concerning the Sense of it that their voluminous Debates arise. But a Man of a good upright Heart may learn more in half an Hour, and be more certain of it, by waiting upon _God_, and his _Spirit in the Heart_, than by reading a thousand of their Volumes; which by filling his Head with many needless Imaginations, may well stagger his Faith, but never confirm it: And indeed those that give themselves most to it, are most capable to fall into Error, as appeareth by the Example of _Origen_, who, by his Learning, was one of the first, that falling into this Way of interpreting the Scriptures, wrote so many Volumes, and in them so many Errors, as very much troubled the Church. [Sidenote: _Whereby _Arius_ fell into Error and Schism._] Also _Arius_, led by this Curiosity and human Scrutiny, despising the Simplicity of the Gospel, fell into his _Error_, which was the Cause of that horrible Heresy which so much troubled the Church. Methinks the Simplicity, Plainness, and Brevity of the Scriptures themselves, should be a sufficient Reproof for such a Science; and the Apostles, being honest, plain, illiterate Men, may be better understood by such Kind of Men now, than with all that Mass of scholastick Stuff, which neither _Peter_, nor _Paul_, nor _John_, ever thought of.

§. XXII. [Sidenote: _The _Apostasy_, and its dangerous _Consequence.] But this Invention of Satan, wherewith he began the _Apostasy_, hath been of dangerous Consequence; for thereby he at first spoiled the Simplicity of Truth, by keeping up the _Heathenish Learning_, which occasioned such Uncertainty, even among those called _Fathers_, and such Debate, that there are few of them to be found, who, by Reason of this Mixture, do not only frequently contradict one another, but themselves also. [Sidenote: _Many of the _Fathers_ do not only contradict each other, but themselves also, and why?_] And therefore when the _Apostasy_ grew greater, he, as it were, buried the Truth with this Veil of Darkness, wholly shutting out People from true Knowledge, and making the Learned (so accounted) busy themselves with idle and needless Questions; while the weighty Truths of God were neglected, and went, as it were, into Disuse.

Now, though the grossest of these Abuses be swept away by _Protestants_; yet the evil Root still remains, and is nourished and upheld; and the Science kept up, as being deemed necessary for a Minister: For, while the pure Learning of the _Spirit_ of _Truth_ is despised and neglected, and made ineffectual, Man’s fallen earthly Wisdom is upheld; and so in that he labours and works with the _Scriptures_, being out of the _Life_ and _Spirit_ which those that wrote them were in, by which only they are rightly understood, and made Use of. [Sidenote: _Merchandizing with the Scriptures: What it is. See also_ 2 Pet. 2. 3.] And so he that is to be a Minister, must learn this _Art_ or _Trade_ of _Merchandizing_ with the _Scriptures_, and be that which the Apostle would not be, to wit, a _Trader with them_, 2 Cor. ii. 17. That he may acquire a Knack from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures, and what he hath stolen out of Books; for which End he must have of Necessity a good many by him, and may each _Sabbath-day_, as they call it, or oftener, make a Discourse for an Hour long; [Sidenote: _And this they call the _Preaching_ of the _Word.] and this is called the _Preaching of the Word_: Whereas the Gift, Grace, and Spirit of God, to teach, open, and instruct, and to preach a Word in Season, is neglected, and so Man’s Arts and _Parts_, and _Knowledge_, and _Wisdom_, which is _from below_, are set up and established in the Temple of God, yea, and above the little _Seed_; which in Effect is _Antichrist_, working in the Mystery. [Sidenote: _Thus _Antichrist_ is established above the Seed of the Kingdom._] And so the Devil may be as good and able a Minister as the best of them; [Sidenote: _How the Devil may be a _Minister_ of the Priests Gospel._] for he has better Skill in _Languages_, and more _Logick_, _Philosophy_ and _School Divinity_, than any of them; and knows the Truth in the Notion better than they all, and can talk more eloquently than all those Preachers. But what availeth all this; Is it not all but as Death, as a painted Sepulchre, and dead Carcase, without the Power, Life and Spirit of Christianity, which is the Marrow and Substance of a _Christian Ministry_? And he that hath this, and can speak from it, though he be a poor Shepherd, or a Fisherman, and ignorant of all that Learning, and of all those Questions and Notions; yet speaking from the Spirit, his Ministry will have more Influence towards the converting a Sinner unto God, than all of them who are learned after the Flesh; as in that Example of the old Man at the _Council_ of _Nice_ did appear.

§. XXIII. [Sidenote: _The _Power_ of _God_ by weak Instruments restoring the _Simplicity_ of _Truth.] And if in any Age, since the Apostles Days, God hath purposed to shew his Power by _weak Instruments_, for the battering down of that _Carnal_ and _Heathenish Wisdom_, and restoring again the _ancient Simplicity_ of _Truth_, this is it. For in our Day, God hath raised up Witnesses for himself, as he did Fishermen of old; many, yea, most of whom, are labouring and mechanick Men, who, altogether without that Learning, have, by the Power and Spirit of God, struck at the very Root and Ground of _Babylon_; and in the Strength and Might of this Power, have gathered Thousands, by reaching their Consciences, into the same Power and Life, who, as to the outward Part, have been far more knowing than they, yet not able to resist the Virtue that proceeded from them. Of which I myself am a true Witness; [Sidenote: _The Powerful Ministry of illiterate Men._] and can declare from certain Experience, because my Heart hath been often greatly broken and tendered by that virtuous Life that proceeded from the powerful Ministry of those illiterate Men: So that by their very Countenance, as well as Words, I have felt the Evil in me often chained down, and the Good reached to and raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it, according to my Age and Capacity? But it pleased God, in his unutterable Love, early to withstand my vain Endeavours, while I was yet but eighteen Years of Age; [Sidenote: _The _Time_ of the _Author_’s first Convincement._] and made me seriously to consider (which I wish also may befall others,) [93]That without _Holiness and Regeneration, no Man can see God_; and that _the Fear of the Lord is the Beginning of Wisdom, and to depart from Iniquity, a good Understanding_; and how much _Knowledge puffeth up_, and leadeth away from that _inward Quietness_, _Stillness_, and _Humility of Mind_, where the Lord appears, and his Heavenly Wisdom is revealed. If ye consider these Things, then will ye say with me, That all this Learning, Wisdom and Knowledge, gathered in this fallen Nature, is but as _Dross_ and _Dung_, in _Comparison of the Cross of Christ_; especially being destitute of that Power, Life and Virtue, which I perceived these excellent (though despised, because illiterate) Witnesses of God to be filled with: And therefore seeing, that in and among them, I, with many others, have found the _Heavenly Food_ that gives _Contentment_, let my Soul seek after this _Learning_, and wait for it for ever.

[93] Job. 28. 28.

§. XXIV. [Sidenote: Quest. 3.] [Sidenote: _The Work of a Minister._] Having thus spoken of the _Call_ and _Qualifications_ of a _Gospel-Minister_, that which comes next to be considered, is, _What his proper Work is, how, and by what Rule, he is to be ordered_? Our Adversaries do all along go upon _Externals_, and therefore have certain prescribed Rules and Methods, contrived according to their human and earthly Wisdom: We, on the Contrary, walk still upon the same _Foundation_, and lean always upon the immediate Assistance and Influence of that _Holy Spirit_, which God hath given his _Children_, to teach them all Things, and lead them in all Things: [Sidenote: _The Holy Spirit, a Spirit of Order, and not of Confusion._] Which _Spirit_, being the _Spirit of Order_, and not of _Confusion_, leads us, and as many as follow it, into such a _comely_ and _decent Order_ as becometh the Church of God. But our Adversaries, having shut themselves out from this immediate Counsel and Influence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this Matter. [Sidenote: _Popish Orders and Offices_, &c.] For some will have _First_ a _chief Bishop_, or _Pope_, to rule and be a Prince over all; and under him, by Degrees, _Cardinals_, _Patriarchs_, _Archbishops_, _Priests_, _Deacons_, _Sub-deacons_; and besides these, _Acoluthi_, _Tonsorati_, _Ostiarii_, &c. And in their _Theology_ (as they call it) _Professors_, _Bachelors_, _Doctors_, &c. And others would have every Nation _independent_ of another, having its own _Metropolitan_ or _Patriarch_; and the rest in Order subject to him, as before. Others again are against all _Precedency_ among _Pastors_, and constitute their _Subordination_ not of Persons, but of Powers: As first the _Consistory_, or _Session_; then the _Class_, or _Presbytery_; then the _Provincial_; and then the _National Synod_ or _Assembly_. Thus they _tear one another_, and contend among themselves concerning the Ordering, Distinguishing, and making their several Orders and Offices; [Sidenote: _Wars and Bloodshed about _Church Government.] concerning which there hath been no less Contest, not only by Way of verbal Dispute, but even by Fighting, Tumults, Wars, Devastations, and Bloodshed, than about the Conquering, Overturning, and Establishing of Kingdoms. And the _Histories_ of late Times are as full of the various _Tragedies_, acted on Account of this _Spiritual_ and _Ecclesiastical Monarchy_ and _Commonwealth_, as the _Histories_ of old Times are of the Wars and Contests that fell out both in the _Assyrian_, _Persian_, _Greek_ and _Roman_ Empires: These last upon this Account, though among those that are called _Christians_, have been no less bloody and cruel than the former among _Heathens_, concerning their outward Empires and Governments. [Sidenote: _The Ground and Cause thereof_.] Now all this, both among _Papists_ and _Protestants_, proceedeth, in that they seek in Imitation to uphold a Form and Shadow of Things, though they want the Power, Virtue and Substance; while for many of their Orders and Forms they have not so much as the Name in the Scripture. But in Opposition to all this Mass of Formality, and Heap of Orders, Rules and Governments, we say, _The Substance is chiefly to be sought after, and the Power, Virtue and Spirit, is to be known and waited for, which is one_ in all the different Names and Offices the Scripture makes Use of; as appears by 1 _Cor._ xii. 4. (often before-mentioned) _There are Diversities of Gifts, but the same Spirit_. And after the Apostle, throughout the whole Chapter, hath shewn how one and the self-same Spirit worketh in and quickeneth each Member; then in _Ver._ 28. he sheweth how thereby God hath set in the Church, First _Apostles_, Secondly _Prophets_, _Teachers_, &c. And likewise to the same Purpose, _Ephes._ iv. 11; he sheweth, how by these Gifts _he hath given some Apostles_, _some Prophets_, _some Evangelists_, _some Pastors_, _some Teachers_, &c. Now it never was Christ’s Purpose, nor the Apostles, that _Christians_ should, without this Spirit and Heavenly Gift, set up a Shadow and Form of these Orders, and so make several Ranks and Degrees, to establish a _carnal Ministry_ of Men’s making, without the Life, Power and Spirit of Christ: [Sidenote: _The Work of Antichrist and Mystery of Iniquity._] This is that _Work_ of _Antichrist_, and _Mystery_ of _Iniquity_, that hath got up in the dark Night of Apostasy. But in a true _Church of Christ_, gathered together by God, not only into the Belief of the _Principles of Truth_, but also into the Power, Life and Spirit of _Christ_, the Spirit of God is the Orderer, Ruler and Governor; as in each Particular, so in the General. [Sidenote: _Such as the Spirit sets apart to the _Ministry_, their Brethren hear them._] And when they assemble together to wait upon God, and to worship and adore him; then such as the Spirit sets apart for the _Ministry_, by its divine Power and Influence opening their Mouths, and giving them to exhort, reprove, and instruct with Virtue and Power; these are thus ordained of God and admitted into the _Ministry_, and their Brethren cannot but hear them, receive them, and also _honour them for their Work’s Sake_. [Sidenote: _The Clergy and Laicks._] And so this is not _monopolized_ by a certain Kind of Men, as the _Clergy_ (who are to that Purpose educated and brought up as other carnal _Artists_) and the rest to be despised as _Laicks_; but it is left to the _free Gift of God_ to choose any whom he seeth meet thereunto, whether Rich or Poor, Servant or Master, Young or Old, yea, Male or Female. [Sidenote: _Women may preach._] And such as have this Call, verify the Gospel, by _preaching not in Speech only, but also in Power, and in the Holy Ghost, and in much Fulness_, 1 Thess. i. 5. and cannot but be received and heard by the _Sheep of Christ_.

§. XXV. [Sidenote: Object.] But if it be objected here, _That I seem hereby to make no Distinction at all betwixt Ministers and others; which is contrary to the Apostle’s Saying_, 1 Cor. xii. 29. _Are all Apostles? Are all Prophets? Are all Teachers?_ &c. From thence they insinuate, _That I also contradict his Comparison in that Chapter, of the Church of Christ with a human Body_; as where he saith, Ver. 17. _If the whole Body were an Eye, where were the Hearing? If the Whole were Hearing, where were the Smelling?_ &c. _Also the Apostle not only distinguisheth the Ministers of the Church in general from the rest of the Members, but also from themselves; as naming them distinctly and separately, Apostles, Prophets, Evangelists, Pastors, Teachers_, &c.

[Sidenote: _Answ. 1. Diversity of Names makes no distinct Offices; but which may coincide, or be together in one Person._] As to the last Part of this Objection, to which I shall first answer; it is apparent, that this Diversity of Names is not to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a Manner of Speech frequent with the Apostle _Paul_, wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God’s Grace: As in Particular, _Rom._ xii. 6. _Having then Gifts differing according to the Grace that is given us, whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation._ Now none will say from all this, that these are _distinct Offices_, or do not, or may not coincide in one Person, as may all those other Things mentioned by him in the subsequent Verses, viz. _Of Loving_, _being kindly Affectionated_, _Fervency of Spirit_, _Hospitality_, _Diligence_, _Blessing_, _Rejoicing_, &c. which he yet numbers forth as different Gifts of the Spirit, and according to this Objection might be placed as distinct and separate Offices, which were most absurd.

_Secondly_, In these very Places mentioned it is clear that it is no real Distinction of separate Offices; because all acknowledge, that _Pastors_ and _Teachers_, (which the Apostle there no less separateth and distinguisheth, than _Pastors_ and _Prophets_, or _Apostles_) are one and the same, and coincide in the same _Office_ and _Person_; and therefore may be said so of the rest. [Sidenote: Prophecy _and_ Prophesying_, its twofold Signification._] For [_Prophecy_] as it signifies the _Foretelling of Things to come_, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: Neither will they deny, but that it both may be and hath been given of God to some, that not only have been _Pastors_ and _Teachers_, and that there it hath coincided in one Person with these other Offices, but also to some of the _Laicks_: And so it hath been found, according to their own Confession, without the Limits of their _Clergy_. [Sidenote: _To_ prophesy, _a Privilege of_ Teachers, _and of all the_ Saints.] _Prophecy_ in the other Sense, to wit, as it signifies a _Speaking from the Spirit of Truth_, is not only peculiar to _Pastors_ and _Teachers_, who ought so to _prophesy_; but even a common Privilege to the _Saints_. For though to instruct, teach and exhort, be proper to such as are more particularly called to the Work of the _Ministry_; yet it is not so proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) common to others: For some Acts belong to all in such a Relation; but not only to those within that Relation: _Competunt omni, sed non soli_. Thus to _see_ and _hear_ are proper Acts of a Man; seeing it may be properly predicated of him, that he _heareth_ and _seeth_: Yet are they common to other Creatures also. So to _prophesy_ in this Sense, is indeed proper to _Ministers_ and _Teachers_; yet not so, but that it is common and lawful to other _Saints_, when moved thereunto, though it be not proper to them by Way of Relation: Because, notwithstanding that Motion, they are not particularly called to the Work of the _Ministry_, as appears by 1 _Cor._ xiv. where the Apostle at large declaring the Order and ordinary Method of the Church, saith, Ver. 30, 31. _But if_ any Thing _be revealed to another that sitteth by, let the first hold his Peace; for ye may all prophesy one by one, that all may learn, and all be comforted_: Which sheweth that none is here excluded. But yet that there is a _Subordination_, according to the various Measures of the Gift received, the next Verse sheweth: _And the Spirits of the Prophets are subject to the Prophets: For God is not the Author of Confusion, but of Peace_. Now that _Prophesying_, in this Sense, may be _common to all Saints_, appears by Ver. 39. of the same Chapter, where speaking to [_all_] in general, he saith, _Wherefore, Brethren, covet to prophesy_; and Ver. 1. he exhorts them, saying, _Desire spiritual Gifts, but rather that ye may prophesy_.

[Sidenote: _Who are _Evangelists_, and whether any may term themselves so now-a-day._] _Secondly_, As to _Evangelists_ the same may be said; for whoever preacheth the _Gospel_ is really an _Evangelist_, and so consequently every true _Minister_ of the _Gospel_ is one; else what proper Office can they assign to it, unless they should be so foolish as to affirm that none were _Evangelists_ but _Matthew_, _Mark_, _Luke_, and _John_, who wrote the Account of Christ’s Life and Sufferings? And then it were neither a particular Office, seeing _John_ and _Matthew_ were Apostles, _Mark_ and _Luke_ Pastors and Teachers, so that there they coincided in one. And indeed it is absurd to think, that upon that particular Account the Apostle used the Word [_Evangelist_.] _Calvin_ acknowledgeth, that _such as preach the Gospel in Purity, after some Time of Apostasy, may be truly called_ Evangelists, and therefore saith, that _There were Apostles in his Time_; and hence the _Protestants_, at their first coming forth, termed themselves _Evangelici_, or _Evangelicks_.

[Sidenote: _Who is an _Apostle.] _Lastly_, An _Apostle_, if we look to the Etymology of the Word, signifies _one that is sent_; and in Respect _every true Minister is sent of God_, in so far he is an _Apostle_; though the _Twelve_, because of their being _specially sent of Christ_, were therefore called _Apostles_ [Greek: kat' exochên: κατ εξοχην], or _per eminentiam_, i. e. by Way of Excellency. [Sidenote: _They were not limited to such a Number._] And yet that there was no Limitation to such a Number, as some foolishly imagine, appears, because after that Number was filled up, the Apostle _Paul_ was afterwards so called; therefore we judge that these are no distinct separate Offices, but only Names used upon Occasion to express the more eminent Arising and Shining forth of _God’s Grace_. As if any _Minister_ of _Christ_ should now proselyte and turn a whole Nation to the _Christian Faith_, though he had no distinct Office, yet I doubt not but both _Papists_ and _Protestants_ would judge it tolerable to call such an one an _Apostle_, or an _Evangelist_; [Sidenote: _Whether any Man be called an _Apostle_ at this Day_.] for on this Account the _Jesuits_ call some of their Sect _Apostles_ of _India_ and of _Japan_; and _Calvin_ testifies that there were _Apostles_ and _Evangelists_ in his Time, in respect to the _Reformation_; [Sidenote: _Upon what Account _John Knox_ was called the _Apostle_ of _Scotland.] upon which Account also we have known _John Knox_ often called the _Apostle_ of _Scotland_. So that we conclude that _Ministers_, _Pastors_, or _Teachers_ do comprehend _all_, and that the Office is but _one_, and therefore in that Respect we judge there ought to be no Precedency among them: To prove which I shall not here insist, seeing it is shewn largely, and treated of by such as have denied the _Diocesan Episcopacy_, as they call it.

§. XXVI. [Sidenote: _Answ. 2._] As to the first Part of the _Objection_, viz. _That I seem to make no Distinction betwixt the Minister and People_, I answer, [Sidenote: _Liberty to _prophesy_ all have, by the Spirit._] If it be understood of a Liberty to _speak_ or _prophesy_ by the _Spirit_, I say all may do that, when moved thereunto, as above is shewn; but we do believe and affirm that some are more particularly called to the Work of the _Ministry_, and therefore are fitted of the Lord for that Purpose; whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that Respect than upon every common Believer, so also, as in that Relation, there is due to them from the Flock such Obedience and Subjection as is mentioned in these Testimonies of the Scripture, _Heb._ xiii. 17. 1 _Thess._ v. 12, 13. 1 _Tim._ v. 17. 1 _Pet._ v. 5. Also besides these who are thus particularly called to the _Ministry_, and constant Labour in the Word and Doctrine, there are also the _Elders_, who though they be not moved to a frequent Testimony by Way of Declaration in Words, [Sidenote: _The Elders take Care for the _Widows_, the _Poor_ and _Fatherless.] yet as such are grown up in the Experience of the blessed Work of Truth in their Hearts, they watch over and privately admonish the Young, take Care for the Widows, the Poor, and Fatherless, and look that nothing be wanting, but that Peace, Love, Unity, Concord, and Soundness be preserved in the _Church of Christ_; and this answers to the _Deacons_ mentioned _Acts_ vi.

[Sidenote: _The Distinction of _Clergy_ and _Laity_ not to be found in Scripture._] That which we oppose, is the Distinction of _Laity_ and _Clergy_, which in the Scripture is not to be found, whereby none are admitted unto the Work of the _Ministry_ but such as are educated at _Schools_ on Purpose, and instructed in _Logick_ and _Philosophy_, &c. and so are at their Apprenticeship to learn the _Art_ and _Trade_ of _Preaching_, even as a Man learns any other _Art_, whereby all other honest _mechanick Men_, who have not got this _Heathenish Art_, are excluded from having this Privilege. And so he that is a _Scholar_ thus bred up must not have any honest Trade whereby to get him a Livelihood, if he once intend for the _Ministry_, but he must see to get him a Place, and then he hath his _set Hire_ for a _Livelihood_ to him. [Sidenote: _Their Garb._] He must also be distinguished from the rest by the Colour of his Clothes; for he must only wear _Black_, and must be a _Master of Arts_: But more of this hereafter.

§. XXVII. As this Manner of separating Men for the _Ministry_ is nothing like the Church in the Apostles Days, so great Evils have and do follow upon it. For first, Parents seeing both the Honour and Profit that attends the _Clergy_, do allot their Children sometimes from their Infancy to it, and so breed them up on Purpose. And others, come to Age, upon the same Account betake them to the same Trade, and having these natural and acquired Parts that are judged the necessary Qualifications of a _Minister_, are thereby admitted, and so are bred up in Idleness and Pleasure, thinking it a Disgrace for them to work with their Hands; [Sidenote: _The Clergy’s Study out of Books; the Gift of God neglected._] and so just study a little out of their Books, to make a Discourse once or twice a Week during the running of an Hour-glass; whereas the Gift, Grace, and Spirit of God, to call and qualify for the _Ministry_, is neglected and overlooked. And many _covetous_, _corrupt_, _earthly_, _carnal_ Men, having a mere Shew and Form, but Strangers to, and utterly ignorant of, the inward Work of Grace upon their Hearts, are brought in and intrude themselves, and so through them Death, Barrenness, and Darkness, and by Consequence Superstition, Error, and Idolatry have entered and leavened the _Church_. And they that will narrowly observe, shall find that it was thus the _Apostasy_ came to take Place; of the Truth of which I could give many Examples, which for Brevity’s Sake I omit. Thus the Office, Reverence, and Respect due to it were annexed to the mere Name, so that when once a Man was ordained a _Bishop_ or a _Priest_, he was heard and believed, though he had nothing of the Spirit, Power, and Life that the true _Apostles_ and _Ministers_ were in. And thus in a short Time the Succession came to be of the Name and Title, and the Office was thereto annexed; and not of the Nature, Virtue, and Life; which in Effect made them to cease to be the _Ministry_ and _Ministers_ of _Christ_, but only a Shadow and vain Image of it; which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered, and marred; [Sidenote: _The marred Church compared to _Theseus_’s pieced Boat._] so that it may be far better said of the pretended _Christian Church_, as was disputed of _Theseus_’s Boat (which by the piecing of many new Pieces of Timber was wholly altered) _whether indeed it were the same or another_? But in Case that the first had been of _Oak_, and the Pieces last put in but of rotten _Fir_, and that also the Form had been so far changed as to be nothing like the first, I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also unjustly. [Sidenote: _The Abuse following the Distinction of _Laity_ and _Clergy.] _Secondly_, From this Distinction of _Laity_ and _Clergy_ this Abuse also follows, that _good_, _honest_, _mechanick Men_, and others who have not learned the Art and Trade of Preaching, and so are not licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion that it is not lawful for them to meddle with the _Ministry_, nor that they are any Ways fit for it, because of the Defect of that Literature, do thereby neglect the Gift in themselves, and quench many Times the _pure Breathings of the Spirit of God_ in their Hearts; which, if given Way to, might prove much more for the Edification of the Church than many of the _conned Sermons_ of the Learned. And so by this Means the Apostle’s Command and Advice is slighted, who exhorteth, 1 _Thess._ v. 19, 20. _not to quench the Spirit, nor despise Prophesyings_. And all this is done by Men pretending to be _Christians_, who glory that the first _Preachers_ and _Propagators_ of their _Religion_ were such Kind of plain mechanick Men, and illiterate. [Sidenote: _Both _Protestants_ and _Papists_ exclude mechanick Men from preaching, who greatly contributed to the Reformation._] And even _Protestants_ do no less than _Papists_ exclude such Kind of Men from being _Ministers_ among them, and thus limit the Spirit and Gift of God; though their _Fathers_, in Opposition to _Papists_, asserted the Contrary; and also their own _Histories_ declare how that Kind of illiterate Men did, without Learning, by the Spirit of God, greatly contribute in divers Places to the _Reformation_.

By this it may appear, that as in _Calling_ and _Qualifying_, so in _Preaching_ and _Praying_, and the other particular Steps of the _Ministry_, every true _Minister_ is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to _Worship_, I shall speak of it more largely in the next Proposition, which is concerning _Worship_.

The last Thing to be considered and inquired into is, concerning the _Maintenance of a Gospel Minister_; but before I proceed, I judge it fit to speak something briefly concerning the _Preaching of Women_, and to declare what we hold in that Matter.

[Sidenote: _Women’s publick Preaching and Praying asserted._] Seeing _Male and Female are one in Christ Jesus_, and that he gives his Spirit no less to _one_ than to the _other_, when God moveth by his Spirit _in a Woman_, we judge it no Ways unlawful for her to preach in the Assemblies of God’s People. Neither think we that of _Paul_, 1 Cor. xiv. 34. to reprove the _inconsiderate_ and _talkative Women_ among the _Corinthians_, who troubled the Church of Christ with their _unprofitable Questions_, or that, 1 _Tim._ ii. 11, 12. that _Women ought to learn in Silence, not usurping Authority over the Man_, any Ways repugnant to this Doctrine; because it is clear that _Women_ have _prophesied_ and _preached_ in the _Church_, else had that Saying of _Joel_ been ill applied by _Peter_, Acts ii. 17. And seeing _Paul_ himself, in the same _Epistle_ to the _Corinthians_, giveth Rules how Women should behave themselves in their publick _Preaching_ and _Praying_, it would be a manifest Contradiction if that other Place were taken in a larger Sense. And the same _Paul_ speaks of a _Woman_ that laboured with him in the _Work of the Gospel_: And it is written that [94]_Philip_ had _four Daughters_ that prophesied. And _Lastly_, It hath been observed, that God hath _effectually_ in this Day _converted many Souls_ by the _Ministry of Women_; and by them also frequently comforted the Souls of his Children; which manifest Experience puts the Thing beyond all Controversy. [Sidenote: Quest. 4.] [Sidenote: _Ministers Maintenance._] But now I shall proceed to speak of the _Maintenance of Ministers_.

[94] Acts 21. 9.

§. XXVIII. [Sidenote: _The Ministers _Food_ and their _Maintenance_ stated._] We freely acknowledge, as the _Proposition_ holds forth, that there is an Obligation upon such to whom God sends, or among whom he raiseth up a _Minister_, that, if Need be, they minister to his Necessities. _Secondly_, That it is lawful for him to receive what is necessary and convenient. To prove this I need not insist, for our Adversaries will readily grant it to us; for the Thing we affirm is, that this is all that these Scripture Testimonies relating to this Thing do grant, _Gal._ vi. 6. 1 _Cor._ ix. 11, 12, 13, 14. 1 _Tim._ v. 16. That which we then oppose in this Matter is, _First_, That it should be constrained and limited. _Secondly_, That it should be superfluous, chargeable, and sumptuous. And _Thirdly_, The manifest Abuse thereof, of which I shall also briefly treat.

[Sidenote: I. _Against constrained _Maintenance.] As to the _First_, our Adversaries are forced to recur to the Example of the _Law_; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the _Gospel_.

[Sidenote: Object.] They say, _God appointed the _Levites_ the Tithes, therefore they belong also to such as minister in holy Things under the _Gospel.

[Sidenote: _Answ._] I answer, All that can be gathered from this is, that as the _Priests_ had _a_ Maintenance allowed them under the _Law_, so also the _Ministers_ and _Preachers_ under the _Gospel_, which is not denied; but the Comparison will not hold that they should have the _very same_; since, _First_, There is no express _Gospel Command_ for it, neither by Christ nor his Apostles. [Sidenote: Tithes _were appointed for the _Levites_, not for_ Gospel Preachers.] _Secondly_, The Parity doth no Ways hold betwixt the _Levites_ under the _Law_, and the _Preachers_ under the _Gospel_; because the _Levites_ were one of the Tribes of _Israel_, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the _Tithes_ was only allowed to the _Priests_ that served at the Altar, the rest being for the _Levites_, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these _Preachers_, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole _Tithes_, allowing nothing either to Widow or Stranger. But as to the _Tithes_ I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers _Protestants_ do confess them not to be _jure divino_; and the Parity as to the _Quota_ doth not hold, but only in general as to the _Obligation_ of a _Maintenance_; which _Maintenance_, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; [Sidenote: Reas. 1. _The _Gospel freely to be preached_, without so much a Year._] Because Christ, when he sent forth his Apostles, said, _Freely ye have received, freely give_, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the _Preachers_ as well among _Papists_ as _Protestants_ do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward.

[Sidenote: Nic. Arnoldus _his Answer to_ Freely ye have received_, &c._] The Answer given to this by _Nicolaus Arnoldus_, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, _We have not freely received, and therefore are not bound to give freely_. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of _Contraries_, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the _Gift and Grace of God_ received, nor can they be _good Stewards of the manifold Grace of God_, as every true _Minister_ ought to be; [Sidenote: Simon Magus.] or else they have gotten this _Gift_ or _Grace_ by Money, as _Simon Magus_ would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the _Gift_ or _Grace of God_ they were to preach, but from their _acquired Arts_ and _Studies_, which have cost them much Labour and also some Money at the _University_; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these _Scholars_, having spent some Money in learning the Art of Preaching, think they may boldly say _they have it not freely_; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as _Arnoldus_ gets Money for teaching his young Students the _Art_ and _Trade_ of _Preaching_, so he intends they should be repaid before they give it again to others. [Sidenote: _All Things are set to Sale at _Rome_. To _Franequer_ applied._] It was of old said, _Omnia venalia Romæ_, i. e. _All Things are set to Sale at_ Rome; but now the same Proverb may be applied to _Franequer_. And therefore _Arnoldus’s Students_, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, _Nos gratis non accepimus, ergo neque gratis dare tenemur_. But then they may answer again, That they find them and their Master to be none of his _Ministers_, who when he sent forth his Disciples, gave them this Command, _Freely ye have received, freely give_, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]_that look for their Gain from their Quarter_.

[95] Isa. 56. 11.

§. XXIX. [Sidenote: Reas. 2.] _Secondly_, The Scripture Testimonies that urge this are in the same Nature of those that press _Charity_ and _Liberality_ towards the Poor, [Sidenote: _Mere voluntary Deeds no Man can stint them._] and command _Hospitality_, &c. but these are not nor can be stinted to a certain Quantity, because they are Deeds merely voluntary, where the Obedience to the Command lieth in the good Will of the Giver, and not in the Matter of the Thing given, as Christ sheweth in the Example of the _Widow’s Mite_. So that though there be an Obligation upon _Christians_ to minister of outward Things to their Ministers, yet there can be no Definition of the Quantity but by the Giver’s own Consent, and a little from one may more truly fulfil the Obligation than a great deal from another. And therefore as _Acts of Charity_ and _Hospitality_ can neither be limited nor forced, so neither can this.

[Sidenote: Object.] If it be objected, _That Ministers may and ought to exhort, persuade, yea and earnestly press _Christians_, if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance_.