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

[86] In the Life of Benedict 4. of John 16. of Sylvester 3. of Boniface 8. of Steph. 6. of Joan 8. Also Onuphrius’s Annotations upon this Papess (or Popess) towards the End.

§. XI.

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

Object.But they say, That where a Church is reformed (such as they pretend the Protestant Churches are) there an Ordinary orderly Call is necessary; and that of the Spirit, as extraordinary, is not to be sought after: Alleging, that Res aliter se habet in ecclesiâ constituendâ, quàm in ecclesiâ constitutâ; that is, There is a Difference in the constituting of a Church, and after it is constituted.

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

Non minor est virtus, quam quærere, parta tueri.

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

For it is by this inward and immediate Operation of the Spirit, which Christ hath promised to lead his Children with into all Truth, and to teach them all Things, that Christians are to be led in all Steps, as well last as first, which relate to God’s Glory and their own Salvation, as we have heretofore sufficiently proved, and therefore need not now repeat it. It is a Device of Satan for Men to put the Spirit’s Leadings far off to former Times.And truly this Device of Satan, whereby he has got People to put the immediate Guidings and Leadings of God’s Spirit as an extraordinary Thing afar off, which their Forefathers had, but which they now are neither to wait for nor expect, is a great Cause of the growing Apostasy upon the many gathered Churches, and is one great Reason why a dry, dead, barren, lifeless, spiritless Ministry, which leavens the People into the same Death, doth so much abound, and is so much overspreading even the Protestant Nations, that their Preaching and Worships, as well as their whole Conversation, is not to be discerned from Popish by any fresh living Zeal, or lively Power of the Spirit accompanying it, but merely by the Difference of some Notions and Opinions.

§. XII.

Object.Some unwise and unwary Protestants do sometimes object to us, That if we have such an immediate Call as we lay Claim to, we ought to confirm it by Miracles.

Answ.But this being an Objection once and again urged against the Primitive Protestants by the Papists, we need but in short return the Answer to it that they did to the Papists, to wit, Whether Miracles be now necessary to confirm the Gospel?That we need not Miracles, because we preach no new Gospel, but that which is already confirmed by all the Miracles of Christ and his Apostles; and that we offer nothing but that which we are ready and able to confirm by the Testimony of the Scriptures, which both already acknowledge to be true: John Baptist and divers Prophets did none.And that John the Baptist and divers of the Prophets did none that we hear of, and yet were both immediately and extraordinarily sent. This is the common Protestant Answer, therefore may suffice in this Place; though, if Need were, I could say more to this Purpose, but that I study Brevity.

§. XIII.

The Constitution of the Independent Church.There is also another Sort of Protestants, to wit, the English Independents, who differing from the Calvinistical Presbyterians, and denying the Necessity of this Succession, or the Authority of any National Church, take another Way; affirming, That such as have the Benefit of the Scriptures, any Company of People agreeing in the Principles of Truth as they find them here declared, may constitute among themselves a Church, without the Authority of any other, and may choose to themselves a Pastor, who by the Church thus constituted and consenting, is authorized, requiring only the Assistance and Concurrence of the Pastors of the neighbouring Churches, if any such there be; not so much as absolutely necessary to authorize, as decent for Order’s Sake. Gifted Brethren.Also they go so far as to affirm, That in a Church so constituted, any gifted Brother, as they call them, if he find himself qualified thereto, may instruct, exhort, and preach in the Church; though, as not having the Pastoral Office, he cannot administer those which they call their Sacraments.

To this I answer, That this was a good Step out of the Babylonish Darkness, and no Doubt did proceed from a real Discovery of the Truth, and from the Sense of a great Abuse of the promiscuous National Gatherings. Also this Preaching of the gifted Brethren, as they called them, did proceed at first from certain lively Touches and Movings of the Spirit of God upon many; but alas! Their Loss and Decay.because they went not forward, that is much decayed among them; and the Motions of God’s Spirit begin to be denied and rejected among them now, as much as by others.

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

§. XIV.

From all this then we do firmly conclude, that not only in a general Apostasy it is needful Men be extraordinarily called, and raised up by the Spirit of God, but that even when several Assemblies or Churches are gathered by the Power of God, not only into the Belief of the Principles of Truth, so as to deny Errors and Heresies, but also into the Life, Spirit, and Power of Christianity, so as to be the Body and House of Christ indeed, and a fit Spouse for him, True Ministers Qualifications, Call and Title.that he who gathers them doth also, for the preserving them in a lively, fresh, and powerful Condition, raise up and move among them by the inward immediate Operation of his own Spirit, Ministers and Teachers, to instruct and teach, and watch over them, who being thus called, are manifest in the Hearts of their Brethren, and their Call is thus verified in them, who by the feeling of that Life and Power that passeth through them, being inwardly builded up by them daily in the most holy Faith, become the Seals of their Apostleship. And this is answerable to another Saying of the same Apostle Paul, 2 Cor. xiii. 3. Their laying on of Hands a Mock to God and Man; a keeping the Shadow, whilst the Substance is wanting.Since ye seek a Proof of Christ’s Speaking in me, which to you-wards is not weak, but is mighty in you. So this is that which gives a true substantial Call and Title to a Minister, whereby he is a real Successor of the Virtue, Life, and Power that was in the Apostles, and not of the bare Name: And to such Ministers we think the outward Ceremony of Ordination; or laying on of Hands not necessary, neither can we see the Use of it, seeing our Adversaries who use it acknowledge that the Virtue and Power of communicating the Holy Ghost by it is ceased among them. And is it not then foolish and ridiculous for them, by an apish Imitation, to keep up the Shadow, where the Substance is wanting? And may not they by the same Rule, where they see blind and lame Men, in Imitation of Christ and his Apostles, bid them see and walk? Yea, is it not in them a Mocking of God and Men, to put on their Hands, and bid them receive the Holy Ghost, while they believe the Thing impossible, and confess that that Ceremony hath no real Effect? Having thus far spoken of the Call, I shall proceed next to treat of the Qualifications and Work of a true Minister.

§. XV.

Quest. 2. The Qualification of a Minister. As I have placed the true Call of a Minister in the Motion of this Holy Spirit, so is the Power, Life, and Virtue thereof, and the pure Grace of God that comes therefrom, the chief and most necessary Qualification, without which he can no Ways perform his Duty, neither acceptably to God nor beneficially to Men. Philosophy and School-Divinity will never make a Gospel Minister.Our Adversaries in this Case affirm, that three Things go to the making up of a Minister, viz. 1. Natural Parts, that he be not a Fool. 2. Acquired Parts, that he be learned in the Languages, in Philosophy and School Divinity. 3. The Grace of God.

The two first they reckon necessary to the Being of a Minister, so as a Man cannot be one without them; the Third they say goeth to the Well-being of one, but not to the Being; so that a Man may truly be a lawful Minister without it, and ought to be heard and received as such. But we, supposing a natural Capacity, that one be not an Ideot, judge the Grace of God indispensibly necessary to the very Being of a Minister, as that without which any can neither be a true, nor lawful, nor good Minister. As for Letter-learning, we judge it not so much necessary to the Well-being of one, though accidentally sometimes in certain Respects it may concur, but more frequently it is hurtful than helpful,A poor Laick instructed the learned Taulerus. as appeared in the Example of Taulerus, who being a learned Man, and who could make an eloquent Preaching, needed nevertheless to be instructed in the Way of the Lord by a poor Laick. I shall first speak of the Necessity of Grace, and then proceed to say something of that Literature which they judge so needful.

Proof 1.First then, as we said in the Call, so may we much more here, if the Grace of God be a necessary Qualification to make one a true Christian, it must be a Qualification much more necessary to constitute a true Minister of Christianity. That Grace is necessary to make one a true Christian I think will not be questioned, since it is by Grace we are saved, Ephes. ii. 8. God’s Grace alone doth constitute a true and lawful Teacher.It is the Grace of God that teacheth us to deny Ungodliness, and the Lusts of this World, and to live godly and righteously, Tit. ii. 11. Yea, Christ saith expresly, That without him we can do nothing, John xv. 5. and the Way whereby Christ helpeth, assisteth, and worketh with us, is by his Grace: Hence he saith to Paul, My Grace is sufficient for thee. A Christian without Grace is indeed no Christian, but an Hypocrite, and a false Pretender. Then I say, If Grace be necessary to a private Christian, far more to a Teacher among Christians, who must be as a Father and Instructor of others, seeing this Dignity is bestowed upon such as have attained a greater Measure than their Brethren. Even Nature itself may teach as that there is more required in a Teacher than in those that are taught, and that the Master must be above and before the Scholar in that Art or Science which he teacheth others. Since then Christianity cannot be truly enjoyed, neither any Man denominated a Christian without the true Grace of God, therefore neither can any Man be a true and lawful Teacher of Christianity without it.

Proof 2.Secondly, No Man can be a Minister of the Church of Christ, which is his Body, unless he be a Member of the Body, and receive of the Virtue and Life of the Head:

Arg.Who first must be a Member of the Body, and then Life is received, and Virtue from the Head. But he that hath not true Grace can neither be a Member of the Body, neither receive of that Life and Nourishment which comes from the Head:

Therefore far less can he be a Minister to edify the Body.

That he cannot be a Minister, who is not a Member, is evident; because he who is not a Member is shut out and cut off, and hath no Place in the Body; whereas the Ministers are counted among the most eminent Members of the Body. But no Man can be a Member unless he receive of the Virtue, Life, and Nourishment of the Head; for the Members that receive not this Life and Nourishment decay and wither, and then are cut off. And that every true Member doth thus receive Nourishment and Life from the Head, the Apostle expresly affirmeth, Ephes. iv. 16. From whom the whole Body being fitly joined together, and compacted by that which every Joint supplieth, according to the effectual Working in the Measure of every Part, makes Increase of the Body unto the Edifying of itself in Love. Now this that thus is communicated, and which thus uniteth the Whole, is no other than the Grace of God; and therefore the Apostle in the same Chapter, Ver. 7. saith, But unto every one of us is given Grace according to the Measure of the Gift of Christ; and Ver. 11. he sheweth how that by this Grace and Gift both Apostles, Prophets, Evangelists, Pastors, and Teachers are given for the Work of the Ministry, and edifying of the Body of Christ. And certainly then no Man destitute of Grace is fit for this Work, seeing that all that Christ gives are so qualified; and these that are not so qualified, are not given nor sent of Christ, are not to be heard, nor received, nor acknowledged as Ministers of the Gospel, because his Sheep neither ought nor will hear the Voice of a Stranger. The Sheep of Christ, neither ought, nor will hear the Stranger’s Voice.This is also clear from 1 Cor. xii. throughout; for the Apostle in that Chapter, treating of the Diversity of Gifts and Members of the Body, sheweth how by the Workings of the same Spirit in different Manifestations or Measures in the several Members of the Body the whole Body is edified, saying, Ver. 13. That we are all baptized by the one Spirit into one Body; and then, Ver. 28. he numbers up the several Dispensations thereof, which by God are set in the Church through the various Workings of his Spirit for the Edification of the Whole. Then if there be no true Member of the Body which is not thus baptized by the Spirit, neither any Thing that worketh to the Edifying of it, but according to a Measure of Grace received from the Spirit, surely without Grace none ought to be admitted to work or labour in the Body, because their Labour and Work, without this Grace and Spirit, would be but ineffectual.

§. XVI.

Proof 3.Thirdly, That this Grace and Gift is a necessary Qualification to a Minister, is clear from that of the Apostle Peter, 1 Pet. iv. 10, 11. As every Man hath received the Gift, even so minister the same one to another, as good Stewards of the manifold Grace of God. If any Man speak, let him speak as the Oracles of God: If any Man minister, let him do it as of the Ability which God giveth; that God in all Things may be glorified through Jesus Christ; to whom be Praise and Dominion for ever, Amen. From which it appears, that those that minster must minister according to the Gift and Grace received; but they that have not such a Gift, cannot minister according thereunto. The ministering must be by the Gift and Grace received.Secondly, As good Stewards of the manifold Grace of God: But how can a Man be a good Steward of that which he hath not? Can ungodly Men, that are not gracious themselves, be good Stewards of the manifold Grace of God? Good Stewardship of what? Of God’s abounding Grace, which is the Ability and Stewardship received.And therefore in the following Verses he makes an exclusive Limitation of such that are not thus furnished, saying, If any Man speak, let him speak as the Oracles of God; and if any Man minister, let him do it as of the Ability that God giveth: Which is as much as if he had said, they that cannot thus speak, and thus minister, ought not to do it: For this [If] denotes a necessary Condition. Now what this Ability is, is manifest by the former Words, to wit, the Gift received, and the Grace whereof they are Stewards, as by the immediate Context and Dependency of the Words doth appear. Neither can it be understood of a mere natural Ability, because Man in this Condition is said not to know the Things of God, and so he cannot minister them to others. And the following Words shew this also, in that he immediately subjoineth, that God in all Things may be glorified; but surely God is not glorified, but greatly dishonoured, when natural Men, from their mere natural Ability, meddle in spiritual Things, which they neither know nor understand.

Proof 4.Fourthly, That Grace is a most necessary Qualification for a Minister, appears by those Qualifications which the Apostle expresly requires, 1 Tim. iii. 2. Tit. i. &c. where he saith, A Bishop must be blameless, vigilant, sober, of good Behaviour, apt to teach, patient, a Lover of Good Men, just, holy, temperate, as the Steward of God, holding fast the faithful Word as he hath been taught. Upon the other Hand, He must neither be given to Wine, nor a Striker, nor covetous, nor proud, nor self-willed, nor soon angry. How can a Bishop have these Virtues without the Grace of God?Now I ask, If it be not impossible that a Man can have all these above-named Virtues, and be free of all these Evils, without the Grace of God? If then these Virtues, for the producing of which in a Man Grace is absolutely necessary, be necessary to make a true Minister of the Church of Christ according to the Apostle’s Judgment, surely Grace must be necessary also.

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

[87] Franciscus Lambertus Avenionensis, in his Book concerning Prophecy, Learning, Tongues, and the Spirit of Prophecy. Argent. excus. Anno 1516, de Prov. Cap. 24.

§. XVII.

Obj. 1.Against this absolute Necessity of Grace they object, That if all Ministers had the saving Grace of God, then all Ministers should be saved; seeing none can fall away from or lose saving Grace.

Answ.But this Objection is built upon a false Hypothesis, purely denied by us; and we have in the former Proposition concerning Perseverance already refuted it.

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

Answ.I answer, We have above shewn that there is necessary to the making a Minister a special and particular Call from the Spirit of God, which is something besides the universal Dispensation of Grace to all, according to that of the Apostle,[88] No Man taketh this Honour unto himself, but he that is called of God, as was Aaron. Moreover, we understand by Grace as a Qualification to a Minister, not the mere Measure of Light, as it is given to reprove and call him to Righteousness; All have God’s Grace, which calls to Righteousness, but all are not so leavened into its Nature as to bring forth Fruits, of a blameless holy Life.but we understand Grace as it hath converted the Soul, and operateth powerfully in it, as hereafter, concerning the Work of Ministers, will further appear. So we understand not Men simply as having Grace in them as a Seed, which we indeed affirm all have in a Measure; but we understand Men that are gracious, leavened by it into the Nature thereof, so as thereby to bring forth those good Fruits of a blameless Conversation, and of Justice, Holiness, Patience, and Temperance, which the Apostle requires as necessary in a true Christian Bishop and Minister.

[88] Heb. 5. 4.

Obj. 3.Thirdly, They[89] object the Example of the false Prophets, of the Pharisees, and of Judas.

[89] So Nic. Arnoldus Sect. 32. upon Thesis 4.

Answ.But First, As to the false Prophets, there can nothing be more foolish and ridiculous; as if because there were false Prophets, really false, without the Grace of God, therefore Grace is not necessary to a true Christian Minister. The false not the true Prophets want the Grace of God.Indeed if they had proved that true Prophets wanted this Grace, they had said something; but what have false Prophets common with true Ministers, but that they pretend falsely that which they have not? And because false Prophets want true Grace, will it therefore follow, that true Prophets ought not to have it, that they may be true and not false? The Example of the Pharisees and Priests under the Law will not answer to the Gospel Times, because God set apart a particular Tribe for that Service, and particular Families, to whom it belonged by a lineal Succession; The Service under the Law was not purely Spiritual, but Figurative; for the Performance of which, as they behoved to be purified from their outward Pollutions: So the Ministers of the Gospel must be inwardly without Blemish.and also their Service and Work was not purely spiritual, but only the Performance of some outward and carnal Observations and Ceremonies, which were but a Shadow of the Substance that was to come; and therefore their Work made not the Comers thereunto perfect, as appertaining to the Conscience, seeing they were appointed only according to the Law of carnal Commandment, and not according to the Power of an endless Life. Notwithstanding as in the Figure they were to be without Blemish as to their outward Man, and in the Performance of their Work they were to be washed and purified from their outward Pollutions, so now, under the Gospel Times, the Ministers in the Anti-type must be inwardly without Blemish in their Souls and Spirits, being, as the Apostle requires, blameless, and in their Work and Service must be pure and undefiled from their inward Pollutions, and so clean and holy, that they may offer up spiritual Sacrifices acceptable to God by Jesus Christ, 1 Pet. ii. 5. As to Judas, the Season of his Ministry was not wholly Evangelical, as being before the Work was finished, and while Christ himself and his Disciples were yet subject to the Jewish Observances and Constitutions, and therefore his Commission, as well as that which the rest received with him at that Time, was only to the House of Israel, Matt. x. 5, 6. by Virtue of that Commission, The Ministry of the Disciples of Christ before the Work was finished, was more Legal than Evangelical.therefore the rest of the Apostles were not impowered to go forth and preach after the Resurrection, until they had waited at Jerusalem for the pouring forth of the Spirit: So that it appears Judas’s Ministry was more legal than Evangelical. Judas was immediately called of Christ, and preached freely, which our Adversaries will not do; although they make him a Pattern of their graceless Ministry, saying, he had not the least Measure of God’s Grace at that Time.Secondly, Judas’s Case, as all will acknowledge, was singular and extraordinary, he being immediately called by Christ himself, and accordingly furnished and impowered by him to preach, and do Miracles; which immediate Commission our Adversaries do not so much as pretend to, and so fall short of Judas, who trusted in Christ’s Words, and therefore went forth and preached, without Gold or Silver, or Scrip for his Journey; giving freely as he had freely received; which our Adversaries will not do, as hereafter shall be observed: Also that Judas at that Time had not the least Measure of God’s Grace, I have not as yet heard proved. But is it not sad, that even Protestants should lay aside the eleven good and faithful Apostles, and all the rest of the holy Disciples and Ministers of Christ, and betake them to that one, of whom it was testified that he was a Devil, for a Pattern and Example to their Ministry? Alas! it is to be regretted, that too many of them resemble this Pattern over-much.

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

[90] Ibid. Nic. Arnoldus.

Answ.But this Objection hitteth not us at all, because the Nature of that Spiritual and Christian Worship, which we according to the Truth plead for, is such as is not necessarily attended with these carnal and outward Institutions, from the administering of which the Objection ariseth; and so hath not any such Absurdity following upon it, as will afterwards more clearly appear.

§. XVIII.

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. 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.

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. 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. 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: 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; 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. 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. 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.

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. 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. 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. 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. 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.