An Apology for the True Christian Divinity: Being an Explanation and Vindication of the Principles and Doctrines of the People Called Quakers

PROPOSITION X.

Concerning the Ministry.

As by the light or gift of God all true knowledge in things spiritual is received and revealed, so by the same, as it is manifested and received in the heart, by the strength and power thereof, every true minister of the gospel is ordained, prepared, and supplied in the work of the ministry; and by the leading, moving, and drawing hereof ought every evangelist and Christian pastor to be led and ordered in his labour and work of the gospel, both as to the place where, as to the persons to whom, and as to the time wherein he is to minister. Moreover, they who have this authority may and ought to preach the gospel, though without human commission or literature; as on the other hand, they who want the authority of this divine gift, however learned, or authorized by the commission of men and churches, are to be esteemed but as deceivers, and not true ministers of the gospel. ⁵⁶³⁵⁶³The gospel to be preached freely. Mat. x. 8. Also they who have received this holy and unspotted gift, as they have freely received it, so are they freely to give it, without hire or bargaining, far less to use it as a Trade to get money by: yet if God hath called any one from their employment or trades, by which they acquire their livelihood, it may be lawful for such, according to the liberty which they feel given them in the Lord, to receive such temporals (to wit, what may be needful for them for meat and clothing) as are given them freely and cordially by those to whom they have communicated spirituals.

§. I. Hitherto I have treated of those things which relate to the Christian faith and Christians, as they stand each in his private and particular condition, and how and by what means every man272may be a Christian indeed, and so abide. Now I come in order to speak of those things that relate to Christians, as they are stated in a joint fellowship and communion, and come under a visible and outward society, which society is called the church of God, ⁵⁶⁴⁵⁶⁴The church of God is the spiritual body of Christ and in scripture compared to a body, and therefore named the body of Christ. As then in the natural body there be divers members, all concurring to the common end of preserving and confirming the whole body, so in this spiritual and mystical body there are also divers members, according to the different measures of grace and of the Spirit diversely administered unto each member; and from this diversity ariseth that distinction of persons in the visible society of Christians, as of apostles, pastors, evangelists, ministers, &c. That which in this proposition is proposed, is, What makes or constitutes any a minister of the church, what his qualfications ought to be, and how he ought to behave himself? But because it may seem somewhat preposterous to speak of the distinct offices of the church, until something be said of the church in general, though nothing positively be said of it in, the proposition; yet, as here implied, I shall briefly premise something thereof, and then proceed to the particular members of it.

§. II. It is not in the least my design to meddle with those tedious and many controversies, wherewith the Papists and Protestants do tear one another concerning this thing; but only according to the truth manifested to me, and revealed in me by the testimony of the Spirit, according to that proportion of wisdom given me, briefly to hold forth as a necessary introduction both to this matter of the ministry and of worship, which followeth those things which I, together with my brethren, do believe concerning the church.

⁵⁶⁵⁵⁶⁵I. The Church then, according to the grammatical signification of the word, as it is used in the holy scripture, signifies an assembly or gathering273 of many into one place; ⁵⁶⁶⁵⁶⁶The etymology of the word ἐκκλησία the church and signification of it. for the substantive ἐκκλησία comes from the word ἐκκαλέω I call out of, and originally from καλέω I call; and indeed, as this is the grammatical sense of the word, so also it is the real and proper signification of the thing, the church being no other thing but the society, gathering, or company of such as God hath called out of the world, and worldly spirit, to walk in his Light and Life. The church then so defined is to be considered, as it comprehends all that are thus called and gathered truly by God, both such as are yet in this inferior world, and such as having already laid down the earthly tabernacle, are passed into their heavenly mansions, which together do make up the one catholic church, concerning which there is so much controversy. ⁵⁶⁷⁵⁶⁷No salvation without the church. Out of which church we freely acknowledge there can be no salvation; because under this church and its denomination are comprehended all, and as many, of whatsoever nation, kindred, tongue, or people they be, though outwardly strangers, and remote from those who profess Christ and Christianity in words, and have the benefit of the scriptures, as become obedient to the holy light and testimony of God in their hearts, so as to become sanctified by it, and cleansed from the evils of their ways. ⁵⁶⁸⁵⁶⁸What the church is. For this is the universal or catholic spirit, by which many are called from all the four corners of the earth, and shall sit down with Abraham, Isaac, and Jacob: by this the secret life and virtue of Jesus is conveyed into many that are afar off; even as by the blood that runs into the veins and arteries of the natural body the life is conveyed from the head and heart unto the extreme parts. ⁵⁶⁹⁵⁶⁹Turks and Jews may become members of this church. There may be members therefore of this catholic church both among heathens, Turks, Jews, and all the several sorts of Christians, men and women of integrity and simplicity of heart, who though blinded in some things in their understauding, and perhaps burdened with the 274superstitions and formality of the several sects in which they are engrossed, yet being upright in their hearts before the Lord, chiefly aiming and labouring to be delivered from iniquity, and loving to follow righteousness, are by the secret touches of this holy light in their souls enlivened and quickened, thereby secretly united to God, and therethrough become true members of this catholic church. Now the church in this respect hath been in being in all generations; for God never wanted some such witnesses for him, though many times slighted, and not much observed by this world; and therefore this church, though still in being, hath been oftentimes as it were invisible, in that it hath not come under the observations of the men of this world, being, as saith the scripture, Jer. iii. 14. one of a city, and two of a family. And yet though the church thus considered may be as it were hid from wicked men, as not then gathered into a visible fellowship, yea, and not observed even by some that are members of it; yet may there notwithstanding many belong to it, as when Elias complained he was left alone, 1 King. xix. 18. God answered unto him, I have reserved to myself seven thousand men, who have not bowed their knees to the image of Baal; whence the apostle argues, Rom. xi. the being of a remnant in his day.

⁵⁷⁰⁵⁷⁰II. ⁵⁷¹⁵⁷¹The definition of the church of God, as gathered into a visible fellowship. §. III. Secondly, The church is to be considered as it signifies a certain number of persons gathered by God's Spirit, and by the testimony of some of his servants raised up for that end, unto the belief of the true principles and doctrines of the Christian faith, who, through their hearts being united by the same love, and their understandings informed in the same truths, gather, meet, and assemble together to wait upon God, to worship him, and to bear a joint testimony for the truth against error, suffering for the same, and so becoming through this fellowship as one family 275and household in certain respects, do each of them watch over, teach, instruct, and care for one another, according to their several measures and attainments: such were the churches of the primitive times gathered by the apostles; whereof we have divers mentioned in the holy scriptures. And as to the visibility of the church in this respect, there hath been a great interruption since the apostles' days, by reason of the apostacy, as will hereafter appear.

⁵⁷²⁵⁷²How to become a member of that church.§. IV. To be a member then of the Catholic church, there is need of the inward calling of God by his light in the heart, and a being leavened into the nature and spirit of it, so as to forsake unrighteousness, and be turned to righteousness, and in the inwardness of the mind to be cut out of the wild olive tree of our own first fallen nature, and ingrafted into Christ by his Word and Spirit in the heart. And this may be done in those who are strangers to the history, (God not having pleased to make them partakers thereof,) as in the fifth and sixth propositions hath already been proved.

⁵⁷³⁵⁷³The outward profession of the members of the true church. To be a member of a particular church of Christ, as this inward work is indispensably necessary, so is also the outward profession of, and belief in, Jesus Christ, and those holy truths delivered by his Spirit in the scriptures; seeing the testimony of the Spirit recorded in the scriptures, doth answer the testimony of the same Spirit in the heart, even as face answereth face in a glass. Hence it follows, that the inward work of holiness, and forsaking iniquity, is necessary in every respect to the being a member in the church of Christ; and that the outward profession is necessary to be a member of a particular gathered church, but not to the being a member of the Catholic church; yet it is absolutely necessary, where God affords the opportunity of knowing it: and the outward 276 testimony is to be believed, where it is presented and revealed; the sum whereof hath upon other occasions been already proved.

⁵⁷⁴⁵⁷⁴The members of the Antichristian church in the apostacy their empty profession. §. V. But contrary hereunto, the devil, that worketh and hath wrought in the mystery of iniquity, hath taught his followers to affirm, That no man, however holy, is a member of the church of Christ without the outward profession; and unless he be initiated thereinto by some outward ceremonies. And again, That men who have this outward profession, though inwardly unholy, may be members of the true church of Christ, yea, and ought to be so esteemed. This is plainly to put light for darkness, and darkness for light; as if God had a greater regard to words than actions, and were more pleased with vain professions than with real holiness; but these things I have sufficiently refuted heretofore. Only from hence let it be observed, that upon this false and rotten foundation Antichrist hath built his Babylonish structure, and the Antichristian church in the apostacy hath hereby reared herself up to that height and grandeur she hath attained; so as to exalt herself above all that is called God, and sit in the temple of God as God.

⁵⁷⁵⁵⁷⁵The decay of the church. For the particular churches of Christ, gathered in the apostles' days, soon after beginning to decay as to the inward life, came to be overgrown with several errors, and the hearts of the professors of Christianity to be leavened with the old spirit and conversation of the world. Yet it pleased God for some centuries to preserve that life in many, whom he emboldened with zeal to stand and suffer for his name through the ten persecutions; but these being over, the meekness, gentleness, love, long-suffering, goodness, and temperance of Christianity began to be lost. For after that the princes of the earth came to take upon them that profession, and that it ceased to be a reproach to be a Christian, but rather became a means to preferment; 277 ⁵⁷⁶⁵⁷⁶When men became Christians by birth, and not by conversion, christianity came to be lost. men became such by birth and education, and not by conversion and renovation of spirit: then there was none so vile, none so wicked, none so profane, who became not a member of the church. And the teachers and pastors thereof becoming the companions of princes, and so being enriched by their benevolence, and getting vast treasures and estates, became puffed up, and as it were drunken with the vain pomp and glory of this world: and so marshalled themselves in manifold orders and degrees; not without innumerable contests and altercations who should have the precedency. ⁵⁷⁷⁵⁷⁷As were betwixt the bishop of Rome, and the bishop of Constantinople. So the virtue, life, substance, and kernel of Christian religion came to be lost, and nothing remained but a shadow and image; which dead image, or carcase of Christianity (to make it take the better with the superstitious multitude of heathens that were engrossed in it, not by any inward conversion of their hearts, or by becoming less wicked or superstitious, but by a little change in the object of their superstition) not having the inward ornament and life of the Spirit, became decked with many outward and visible orders, and beautified with the gold, silver, precious stones, and the other splendid ornaments of this perishing world: so that this was no more to be accounted the Christian religion, and Christian church, notwithstanding the outward profession, than the dead body of a man is to be accounted a living man; which, however cunningly embalmed, and adorned with ever so much gold or silver, or most precious stones, or sweet ointments, is but a dead body still, without sense, life, or motion. ⁵⁷⁸⁵⁷⁸In the church of Rome are no less superstitions and ceremonies introduced, than were either among Jews or heathens. For that apostate church of Rome has introduced no fewer ceremonies and superstitions into the Christian profession, than were either among Jews or heathens; and that there is and hath been as much, yea, and more pride, covetousness, 278uncleanness, luxury, fornication, profaneness, and atheism among her teachers and chief bishops, than ever was among any sort of people, none need doubt, that have read their own authors, to wit, Platina and others.

⁵⁷⁹⁵⁷⁹Whether and what difference there is betwixt the Protestants and Papists in superstitions? Now, though Protestants have reformed from her in some of the most gross points and absurd doctrines relating to the church and ministry, yet (which is to be regretted) they have only lopt the branches, but retain and plead earnestly for the same root, from which these abuses have sprung. So that even among them, though all that mass of superstition, ceremonies, and orders be not again established, yet the same pride, covetousness, and sensuality is found to have overspread and leavened their churches and ministry, and the life, power, and virtue of true religion is lost among them; and the very same death, barrenness, dryness, and emptiness, is found in their ministry. So that in effect they differ from Papists but in form and some ceremonies; being with them apostatized from the life and power the true primitive church and her pastors were in: so that of both it may be said truly (without breach of charity) that having only a form of Godliness, (and many of them not so much as that,) they are deniers of, yea, enemies to, the power of it. And this proceeds not simply from their not walking answerably to their own principles, and so degenerating that way, which also is true; but, which is worse, their laying down to themselves, and adhering to certain principles, which naturally, as a cursed root, bring forth these bitter fruits: these therefore shall afterwards be examined and refuted, as the contrary positions of truth in the proposition are explained and proved.

For as to the nature and constitution of a church, ⁵⁸⁰⁵⁸⁰i.e. national. The Protestant Church how they become members thereof. (abstract from their disputes concerning its constant visibility, infallibility, and the primacy of the church of Rome,) the Protestants, as in practice, so in principles, differ not from Papists; for they engross 279within the compass of their church whole nations, making their infants members of it, by sprinkling a little water upon them; so that there is none so wicked or profane who is not a fellow-member; no evidence of holiness being required to constitute a member of the church. Nay, look through the Protestant nations, and there will no difference appear in the lives of the generality of the one, more than of the other; he, who ruleth in the children of disobedience, reigning in both: ⁵⁸¹⁵⁸¹Christianity chiefly consists in the renewing of the heart. so that the reformation, through this defect, is only in holding some less gross errors in the notion, but not in having the heart reformed and renewed, in which mainly the life of Christianity consisteth.

⁵⁸²⁵⁸²A Popish corrupt ministry all evils follow. §. VI. But the Popish errors concerning the ministry, which they have retained, are most of all to be regretted, by which chiefly the life and power of Christianity is barred out among them, and they kept in death, barrenness, and dryness; there being nothing more hurtful than an error in this respect. For where a false and corrupt ministry entereth, all manner of other evils follow upon it, according to that scripture adage, ⁵⁸³⁵⁸³Like people, like priest. Hos. iv. 9. Like people, like priest: for by their influence, instead of ministering life and righteousness, they minister death and iniquity. The whole backslidings of the Jewish congregation of old are hereto ascribed: The leaders of my people have caused them to err. The whole writings of the prophets are full of such complaints; and for this cause, under the New Testament, we are so often warned and guarded to beware of false prophets, and false teachers, &c. What may be thought then, where all, as to this, is out of order; where both the foundation, call, qualifications, maintenance, and whole discipline are different from and opposite to the ministry of the primitive church: yea, and necessarily tend to the shutting out of a spiritual ministry, and the bringing in and establishing of a carnal? This shall appear by parts.

⁵⁸⁴⁵⁸⁴Ques. I. §. V1I. That then which comes first to be questioned in this matter, is concerning the call of a minister; to wit, What maketh, or how cometh a man to be a minister, pastor, or teacher, in the church of Christ. ⁵⁸⁵⁵⁸⁵Answ. We answer; By the inward power and virtue of the Spirit of God. For, as saith our proposition, ⁵⁸⁶⁵⁸⁶The call of a minister & where in it consisteth. Having received the true knowledge of things spiritual by the Spirit of God, without which they cannot be known, and being the same in measure purified, and sanctified he comes thereby to be called and moved to minister to others; being able to speak, from a living experience, of what he himself is a witness; and therefore knowing the terror of the Lord, he is fit to persuade men, &c. 2 Cor. v. 11. and his words and ministry, proceeding from the inward power and virtue, reach to the heart of his hearers, and make them approve of him, and be subject unto him. ⁵⁸⁷⁵⁸⁷Object. Our adversaries are forced to confess, that this were indeed desirable and best; but this they will not have to be absolutely necessary. I shall first prove the necessity of it, and then show how much they err in that which they make more necessary than this divine and heavenly call.

⁵⁸⁸⁵⁸⁸Arg. ⁵⁸⁹⁵⁸⁹1. The necessity of an inward call to make a man a Christian. First; That which is necessary to make a man a Christian, so as without it he cannot be truly one, must be much more necessary to make a man a minister of Christianity; seeing the one is a degree above the other, and has it included in it: nothing less than he that supposeth a master, supposeth him first to have attained the knowledge and capacity of a scholar. They that are not Christians, cannot be teachers and ministers among Christians.

But this inward call, power, and virtue of the Spirit of God, is necessary to make a man a Christian; as we have abundantly proved before in the second proposition, according to these scriptures, He that hath not the Spirit of Christ, is none of his. As many as are led by the Spirit of God, are the Sons of God:

Therefore this call, moving and drawing of the Spirit, must be much more necessary to make a minister.

⁵⁹⁰⁵⁹⁰2. The ministry of the Spirit requires the operation and testimony of the Spirit. Secondly; All ministers of the New Testament ought to be ministers of the Spirit, and not of the letter, according to that of 2 Cor. iii. 6. and as the old Latin hath it, Not by the letter, but by the Spirit: But how can a man be a minister of the Spirit, who is not inwardly called by it, and who looks not upon the operation and testimony of the Spirit as essential to his call? As he could not be a minister of the letter who had thence no ground for his call, yea, who was altogether a stranger to, and unacquainted with it, so neither can he be a minister of the Spirit who is a stranger to it, and unacquainted with the motions thereof, and knows it not to draw, act, and move him, and go before him in the work of the ministry. I would willingly know, how those that take upon them to be ministers (as they suppose) of the gospel, merely from an outward vocation, without so much as being any ways sensible of the work of the Spirit, or any inward call therefrom, can either satisfy themselves or others that they are ministers of the Spirit, or wherein they differ from the ministers of the letter? For,

⁵⁹¹⁵⁹¹3. Under the law the people needed not to doubt, who should be priests and ministers. Thirdly; If this inward call, or testimony of the Spirit, were not essential and necessary to a minister, then the ministry of the New Testament would not only be no ways preferable to, but in divers respects far worse than that of the law. For under the law there was a certain tribe allotted for the ministry, and of that tribe certain families set apart for the priesthood and other offices, by the immediate command of God to Moses; so that the people needed not to be in any doubt who should be priests and ministers of the holy things: yea, and besides this, God called forth, by the immediate testimony of his Spirit, several at divers times to teach, instruct, 282 and reprove his people, as Samuel, Nathan, Elias, Elisha, Jeremiah, Amos, and many more of the prophets: but now under the new covenant, where the ministry ought to be more spiritual, the way more certain,and the access more easy unto the Lord, our adversaries, by denying the necessity of this inward and spiritual vocation, make it quite otherwise. For there being now no certain family or tribe to which the ministry is limited, we are left in uncertainty, to choose and have pastors at a venture, without any certain assent of the will of God; having neither an outward rule nor certainty in this affair to walk by: for that the scripture cannot give any certain rule in this matter, hath in the third proposition concerning it been already shown.

⁵⁹²⁵⁹²4. Christ the door. Fourthly; Christ proclaims them all thieves and robbers, that enter not by him the door into the sheepfold, but climb up some other way; whom the sheep ought not to hear: ⁵⁹³⁵⁹³John x. 1. but such as come in without the call, movings, and leadings of the Spirit of Christ, wherewith he leads his children into all truth, come in certainly not by Christ, who is the door, but some other way, and therefore are not true shepherds.

⁵⁹⁴⁵⁹⁴Succession pleaded by the false church from Christ and his apostles. §. VIII. To all this they object the succession of the church; alleging, That since Christ gave a call to his apostles and disciples, they have conveyed that call to their successors having power to ordain pastors and teachers; by which power the authority of ordaining and making ministers and pastors is successively conveyed to us; so that such, who are ordained and called by the pastors of the church, are therefore true and lawful ministers; and others, who are not so called, are to be accounted but intruders. Hereunto also some Protestants add a necessity, though they make it not a thing essential; That besides this calling of the church, every one, being called, ought to have the inward call of the Spirit, inclining him so chosen to his 283 work: but this they say is subjective, and not objective; of which before.

⁵⁹⁵⁵⁹⁵Answ. As to what is subjoined of the inward call of the Spirit, in that they make it not essential to a true call, but a supererogation as it were, it showeth how little they set by it: since those they admit to the ministry are not so much as questioned in their trials, whether they have this or not. ⁵⁹⁶⁵⁹⁶The call of the Spirit preferred to any other by primitive Protestants. Yet, in that it hath been often mentioned, especially by the primitive Protestants in their treatises on this subject, it showeth how much they were secretly convinced in their minds, that this inward call of the spirit was most excellent, and preferable to any other; and therefore in the most noble and heroic acts of the reformation, they laid claim unto it; so that many of the primitive Protestants did not scruple both to despise and disown this outward ⁵⁹⁷⁵⁹⁷* Succession. Modern Protestants denying the call of the Spirit. call, when urged by the Papists against them. But now Protestants, having gone from the testimony of the Spirit, plead for the same succession; and being pressed (by those whom God now raiseth up by his spirit to reform those abuses that are among them) with the example of their forefathers' practice against Rome, they are not at all ashamed utterly to deny that their fathers were called to their work by the inward and immediate vocation of the Spirit; clothing themselves with that call, which they say their forefathers had, as pastors of the Roman church. For thus (not to go further) affirmeth Nicolaus Arnoldus, ⁵⁹⁸⁵⁹⁸Who gives himself out Doctor and Professor of Sacred Theology, at Franeqaer. in a pamphlet written against the same propositions, called, A Theologick Exercitation, Sect. 40. averring, That they pretended not to an immediate act of the Holy Spirit; but reformed by the virtue of the ordinary vocation which they had in the church, as it then was, to wit, that of Rome, &c.

⁵⁹⁹⁵⁹⁹Absurdities Protestants fall into, by deriving their ministry through the church of Rome. §. IX. Many absurdities do Protestants fall into, by deriving their ministry thus through the church 284of Rome. As, first, They must acknowledge her to be a true church of Christ, though only erroneous in some things; which contradicts their forefathers so frequently, and yet truly, calling her Antichrist. Secondly, They must needs acknowledge, that the priests and bishops of the Romish church are true ministers and pastors of the church of Christ, as to the essential part; else they could not be fit subjects for that power and authority to have resided in; neither could they have been vessels capable to receive that power, and again transmit it to their successors. Thirdly, It would follow from this, that the priests and bishops of the Romish church are yet really true pastors and teachers: for if Protestant ministers have no authority but what they received from them, and since the church of Rome is the same she was at that time of the reformation in doctrine and manners, and she has the same power now she had then, and if the power lie in the succession, then these priests of the Romish church now, which derive their ordination from those bishops that ordained the first reformers, have the same authority which the successors of the reformed have, and consequently are no less ministers of the church than they are. But how will this agree with that opinion which the primitive Protestants had of the Romish priests and clergy, to whom Luther did not only deny any power or authority, but contrary-wise affirmed, That it was wickedly done of them, to assume to themselves only this authority to teach, and be priests and ministers, &c. ⁶⁰⁰⁶⁰⁰Luther affirmed, that a woman might be a preacher. For he himself affirmed, That every good Christian (not only men, but even women also) is a preacher.

⁶⁰¹⁶⁰¹The pretended succession of Papists and Protestants explained. §. X. 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 285 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. ⁶⁰²⁶⁰²The Jews' error of Abraham's outward succession. 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, 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: 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. ⁶⁰³⁶⁰³Mat. xii. 48 &c. Mark iii. 33 &c. 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 286 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; ⁶⁰⁴⁶⁰⁴The form of godliness is entailed to the power and substance, and not the substance to the form. for the form is entailed to the power and substance, and not the substance to the form. So that when 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. ⁶⁰⁵⁶⁰⁵Succession 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; ⁶⁰⁶⁶⁰⁶The 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 Catholic 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 287that 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. And as this is most agreeable to reason, so it is to the scriptures' testimony; for it said of Judas, Acts i. 25. ⁶⁰⁷⁶⁰⁷Judas fell from his ministry by transgression. 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 spew her out of his mouth. ⁶⁰⁸⁶⁰⁸The 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 288 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.

⁶⁰⁹⁶⁰⁹Object. But if it be objected, That though the generality of the bishops and priests of the church of Rome, during the apostacy, 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 Catholic church of Christ; might not they then have transmitted this authority

⁶¹⁰⁶¹⁰Answ. 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 show, nor yet pretend to: ⁶¹¹⁶¹¹The Protestants plead for a succession inherent. 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. ⁶¹²⁶¹²An 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 289 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 Haeres; and so he giveth it again immediately to whom he sees meet, and makes them bear the names 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. For, first, The church is the house of God, the pillar and ground of truth, 1 Tim. iii. 15. ⁶¹³⁶¹³I. The house of God is no polluted nest; no atheist nor pretender can rest there. But according to this doctrine, the house of God is a polluted nest of all sorts 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; thoroughly amend your ways, &c. as if such outward names and things were the thing the Lord regarded, 291 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?

⁶¹⁴⁶¹⁴II. ⁶¹⁵⁶¹⁵Christ 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. ⁶¹⁶⁶¹⁶What 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 he 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, 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, 292 saith the Lord Almighty. ⁶¹⁷⁶¹⁷2 Cor. vi. 17, 18. 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? ⁶¹⁸⁶¹⁸Priests' frivolous distinction of enemies to God by practice, and members of his church by office. Verily as no metaphysical and nice distinctions, (as 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 shows, nor be beholden to such painted sepulchres to be members of his body, which is sound, 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 expressly commanded to turn away from such as have a form of godliness, but deny the power of it. 293 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 splendour; to which the poor rustic wisely is said to have answered, ⁶¹⁹⁶¹⁹The answer of a poor rustic to a proud prelate. 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 expressly, 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 unfruitul, they shall be cast forth as a branch, and wither. ⁶²⁰⁶²⁰A withered branch can draw no nourishment, so hath 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 294make 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 show, while inwardly full of rottenness and dirt? ⁶²¹⁶²¹A living head on 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 apostolic 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 ⁶²²⁶²² In the Life of Benedict 4. of John 16. of Sylvester 3. of Boniface 8. of Steph. 6. of John 8 Also Onuphriua's Annotations upon this Papess (or Popess) towards the end. of divers bishops of Rome.

§. 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 apostacy, 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 295affirm, That the Spirit herein is subjective, and not objective.

⁶²³⁶²³Object. 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 ecclesia constituenda, quam in ecclesia constituta; that is, There is a difference in the constituting of a church, and after it is constituted.

⁶²⁴⁶²⁴Answ.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, havingthe same reason for it, and as good evidence to prove ours as they had for theirs. ⁶²⁵⁶²⁵A difference objected between constituting a church and one as constituted. 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 sure 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 quaerere, 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 296 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. ⁶²⁶⁶²⁶It 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 apostacy 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.

⁶²⁷⁶²⁷Object. §. XII. 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.

⁶²⁸⁶²⁸Answ. 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, ⁶²⁹⁶²⁹Whether 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: ⁶³⁰⁶³⁰John 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. 297 §. XIII. There is also another sort of Protestants, to wit, ⁶³¹⁶³¹The constitution of the independent church. 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 there 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. Also, they go so far as to affirm, That in a church so constituted, ⁶³²⁶³²Gifted brethren. 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 call them, did proceed at first from certain lively touches and movings of the Spirit of God upon many; but alas! 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.

⁶³³⁶³³The 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 298 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 shown more at large.

§. XIV. From all this then we do firmly conclude, that not only in a general apostacy 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, ⁶³⁴⁶³⁴True ministers qualifications, call, & 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. Since ye seek a proof of Christ's speaking in me, which to you-wards is not weak, but is mighty in you. ⁶³⁵⁶³⁵Their laying on of hands a mock to God and man; a keeping the shadow, whilst the substance is wanting. 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 299 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 men 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.

⁶³⁶⁶³⁶ Ques. 2. ⁶³⁷⁶³⁷The qualification of a minister. §. XV. 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, and the chief and most necessary qualification, without which he can no ways perform his duty, neither acceptably to God nor beneficially to men. ⁶³⁸⁶³⁸Philosophy 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 Ianguages, 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 indispensably 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 300more frequently it is hurtful than helpful, as appeared in the example of Taulerus, ⁶³⁹⁶³⁹A poor laic instructed the learned 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 laic. I shall first speak of the necessity of grace, and then proceed to say something of that literature which they judge so needful.

⁶⁴⁰⁶⁴⁰Proof I. 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, Eph. ii. 8. ⁶⁴¹⁶⁴¹God's grace alone doth constitute a true and lawful teaoher. It is the grace of God that teacheth us to deny ungodliness, and the lusts of this world, and to live godlily and righteously, Tit. ii. 11. Yea, Christ saith expressly, 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 instructer of others, seeing this dignity is bestowed upon such as have attained a greater measure than their brethren. Even nature itself may teach us 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.

⁶⁴²⁶⁴²Pr. II. ⁶⁴³⁶⁴³Arg. ⁶⁴⁴⁶⁴⁴Who first must be a member of the body, and then life is received, & virtue from the head. 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:

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 expressly affirmeth, Eph. 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 showeth 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, ⁶⁴⁵⁶⁴⁵The sheep of Christ neither ought nor will hear the the stranger's voice. because his sheep neither ought nor will hear the voice of a stranger. 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, showeth how by the workings 302 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. 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 forever, Amen. ⁶⁴⁶⁶⁴⁶The ministering must be by the gift and grace received. >From which it appears, that those that minister must minister according to the gift and grace received; but they the that have not such a gift, cannot minister according thereunto. 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? ⁶⁴⁷⁶⁴⁷Good stewardship of what? Of God's abounding grace, which is the ability and stewardship received. Can ungodly men, that are not gracious themselves, be good stewards of the manifold grace of God? 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 303 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 show 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.

⁶⁴⁸⁶⁴⁸Pr. IV. Fourthly, That grace is a most necessary qualification for a minister, appears by those qualifications which the apostle expressly 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. ⁶⁴⁹⁶⁴⁹How 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.

Concerning this thing a learned man, and well skilled in antiquity, about the time of the reformation, writeth thus: ⁶⁵⁰⁶⁵⁰Whatsoever is done in the church without the ministry of God's Spirit is vain & wicked. Whatsoever is done in the church, either for ornament or edification of religion, whether in choosing magistrates or 304instituting 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. ⁶⁵¹⁶⁵¹Who is Judas Iscariot's vicar? 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. 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 entire manners and life, powerful in sound doctrine, to give a reason for all things.

So also another, ⁶⁵²⁶⁵²Franciscus Lambertua Avenionensis, in his book concerning Prophecy, Learning, Tongues, and the Spirit of Prophecy. Argent. excus. anno. 1516, de prov. cap. 24. about the same time writeth 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.

⁶⁵³⁶⁵³Obj. 1. §. XVII. 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.

⁶⁵⁴⁶⁵⁴Answ. 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.

Secondly, It may be objected to us, That since ⁶⁵⁵⁶⁵⁵Obj. 2. we afirm 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.

I answer, We have above shown that there is ⁶⁵⁶⁶⁵⁶Answ. 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, No man Heb. v. 4. taketh this honour unto himself, but he that is called of God, as was Aaron. Moreover, we understand by ⁶⁵⁷⁶⁵⁷All 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. grace as a qualification to a minister, not the mere measure of light, as it is given to reprove and call him to righteousness; 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.

Thirdly, They ⁶⁵⁸⁶⁵⁸So Nic. Arnoldus Sect. 32. upon Thesis 4. object the example of the false ⁶⁵⁹⁶⁵⁹Obj. 3. prophets, of the Pharisees, and of Judas.

But First, As to the false prophets, there can ⁶⁶⁰⁶⁶⁰Answ. 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. Indeed if they had proved that true prophets wanted this grace, they had ⁶⁶¹⁶⁶¹The false not the true prophets want the grace of God. said something; but what have false prophets common with true ministers, but that they pretend falsely that which they have not? And because false 306 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 ⁶⁶²⁶⁶²The 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. tribe for that service, and particular families, </