Now, though the grossest of these Abuses be swept away by Protestants; yet the evil Root still remains, and is nourished and upheld; and the Science kept up, as being deemed necessary for a Minister: For, while the pure Learning of the Spirit of Truth is despised and neglected, and made ineffectual, Man’s fallen earthly Wisdom is upheld; and so in that he labours and works with the Scriptures, being out of the Life and Spirit which those that wrote them were in, by which only they are rightly understood, and made Use of. Merchandizing with the Scriptures: What it is. See also 2 Pet. 2. 3.And so he that is to be a Minister, must learn this Art or Trade of Merchandizing with the Scriptures, and be that which the Apostle would not be, to wit, a Trader with them, 2 Cor. ii. 17. That he may acquire a Knack from a Verse of Scripture, by adding his own barren Notions and Conceptions to it, and his uncertain Conjectures, and what he hath stolen out of Books; for which End he must have of Necessity a good many by him, and may each Sabbath-day, as they call it, or oftener, make a Discourse for an Hour long; And this they call the Preaching of the Word.and this is called the Preaching of the Word: Whereas the Gift, Grace, and Spirit of God, to teach, open, and instruct, and to preach a Word in Season, is neglected, and so Man’s Arts and Parts, and Knowledge, and Wisdom, which is from below, are set up and established in the Temple of God, yea, and above the little Seed; which in Effect is Antichrist, working in the Mystery. Thus Antichrist is established above the Seed of the Kingdom.And so the Devil may be as good and able a Minister as the best of them; How the Devil may be a Minister of the Priests Gospel.for he has better Skill in Languages, and more Logick, Philosophy and School Divinity, than any of them; and knows the Truth in the Notion better than they all, and can talk more eloquently than all those Preachers. But what availeth all this; Is it not all but as Death, as a painted Sepulchre, and dead Carcase, without the Power, Life and Spirit of Christianity, which is the Marrow and Substance of a Christian Ministry? And he that hath this, and can speak from it, though he be a poor Shepherd, or a Fisherman, and ignorant of all that Learning, and of all those Questions and Notions; yet speaking from the Spirit, his Ministry will have more Influence towards the converting a Sinner unto God, than all of them who are learned after the Flesh; as in that Example of the old Man at the Council of Nice did appear.

Answ. 1. Diversity of Names makes no distinct Offices; but which may coincide, or be together in one Person.As to the last Part of this Objection, to which I shall first answer; it is apparent, that this Diversity of Names is not to distinguish separate Offices, but to denote the different and various Operations of the Spirit; a Manner of Speech frequent with the Apostle Paul, wherein he sometimes expatiates to the Illustrating of the Glory and Praise of God’s Grace: As in Particular, Rom. xii. 6. Having then Gifts differing according to the Grace that is given us, whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation. Now none will say from all this, that these are distinct Offices, or do not, or may not coincide in one Person, as may all those other Things mentioned by him in the subsequent Verses, viz. Of Loving, being kindly Affectionated, Fervency of Spirit, Hospitality, Diligence, Blessing, Rejoicing, &c. which he yet numbers forth as different Gifts of the Spirit, and according to this Objection might be placed as distinct and separate Offices, which were most absurd.

Secondly, In these very Places mentioned it is clear that it is no real Distinction of separate Offices; because all acknowledge, that Pastors and Teachers, (which the Apostle there no less separateth and distinguisheth, than Pastors and Prophets, or Apostles) are one and the same, and coincide in the same Office and Person; and therefore may be said so of the rest. Prophecy and Prophesying, its twofold Signification.For [Prophecy] as it signifies the Foretelling of Things to come, is indeed a distinct Gift, but no distinct Office; and therefore our Adversaries do not place it among their several Orders: Neither will they deny, but that it both may be and hath been given of God to some, that not only have been Pastors and Teachers, and that there it hath coincided in one Person with these other Offices, but also to some of the Laicks: And so it hath been found, according to their own Confession, without the Limits of their Clergy. To prophesy, a Privilege of Teachers, and of all the Saints.Prophecy in the other Sense, to wit, as it signifies a Speaking from the Spirit of Truth, is not only peculiar to Pastors and Teachers, who ought so to prophesy; but even a common Privilege to the Saints. For though to instruct, teach and exhort, be proper to such as are more particularly called to the Work of the Ministry; yet it is not so proper to them, as not to be (when the Saints are met together, as any of them are moved by the Spirit) common to others: For some Acts belong to all in such a Relation; but not only to those within that Relation: Competunt omni, sed non soli. Thus to see and hear are proper Acts of a Man; seeing it may be properly predicated of him, that he heareth and seeth: Yet are they common to other Creatures also. So to prophesy in this Sense, is indeed proper to Ministers and Teachers; yet not so, but that it is common and lawful to other Saints, when moved thereunto, though it be not proper to them by Way of Relation: Because, notwithstanding that Motion, they are not particularly called to the Work of the Ministry, as appears by 1 Cor. xiv. where the Apostle at large declaring the Order and ordinary Method of the Church, saith, Ver. 30, 31. But if any Thing be revealed to another that sitteth by, let the first hold his Peace; for ye may all prophesy one by one, that all may learn, and all be comforted: Which sheweth that none is here excluded. But yet that there is a Subordination, according to the various Measures of the Gift received, the next Verse sheweth: And the Spirits of the Prophets are subject to the Prophets: For God is not the Author of Confusion, but of Peace. Now that Prophesying, in this Sense, may be common to all Saints, appears by Ver. 39. of the same Chapter, where speaking to [all] in general, he saith, Wherefore, Brethren, covet to prophesy; and Ver. 1. he exhorts them, saying, Desire spiritual Gifts, but rather that ye may prophesy.

Who are Evangelists, and whether any may term themselves so now-a-day.Secondly, As to Evangelists the same may be said; for whoever preacheth the Gospel is really an Evangelist, and so consequently every true Minister of the Gospel is one; else what proper Office can they assign to it, unless they should be so foolish as to affirm that none were Evangelists but Matthew, Mark, Luke, and John, who wrote the Account of Christ’s Life and Sufferings? And then it were neither a particular Office, seeing John and Matthew were Apostles, Mark and Luke Pastors and Teachers, so that there they coincided in one. And indeed it is absurd to think, that upon that particular Account the Apostle used the Word [Evangelist.] Calvin acknowledgeth, that such as preach the Gospel in Purity, after some Time of Apostasy, may be truly called Evangelists, and therefore saith, that There were Apostles in his Time; and hence the Protestants, at their first coming forth, termed themselves Evangelici, or Evangelicks.

Who is an Apostle.Lastly, An Apostle, if we look to the Etymology of the Word, signifies one that is sent; and in Respect every true Minister is sent of God, in so far he is an Apostle; though the Twelve, because of their being specially sent of Christ, were therefore called Apostles [Greek: kat' exochên: κατ εξοχην], or per eminentiam, i. e. by Way of Excellency. They were not limited to such a Number.And yet that there was no Limitation to such a Number, as some foolishly imagine, appears, because after that Number was filled up, the Apostle Paul was afterwards so called; therefore we judge that these are no distinct separate Offices, but only Names used upon Occasion to express the more eminent Arising and Shining forth of God’s Grace. As if any Minister of Christ should now proselyte and turn a whole Nation to the Christian Faith, though he had no distinct Office, yet I doubt not but both Papists and Protestants would judge it tolerable to call such an one an Apostle, or an Evangelist; Whether any Man be called an Apostle at this Day.for on this Account the Jesuits call some of their Sect Apostles of India and of Japan; and Calvin testifies that there were Apostles and Evangelists in his Time, in respect to the Reformation; Upon what Account John Knox was called the Apostle of Scotland.upon which Account also we have known John Knox often called the Apostle of Scotland. So that we conclude that Ministers, Pastors, or Teachers do comprehend all, and that the Office is but one, and therefore in that Respect we judge there ought to be no Precedency among them: To prove which I shall not here insist, seeing it is shewn largely, and treated of by such as have denied the Diocesan Episcopacy, as they call it.

The Distinction of Clergy and Laity not to be found in Scripture.That which we oppose, is the Distinction of Laity and Clergy, which in the Scripture is not to be found, whereby none are admitted unto the Work of the Ministry but such as are educated at Schools on Purpose, and instructed in Logick and Philosophy, &c. and so are at their Apprenticeship to learn the Art and Trade of Preaching, even as a Man learns any other Art, whereby all other honest mechanick Men, who have not got this Heathenish Art, are excluded from having this Privilege. And so he that is a Scholar thus bred up must not have any honest Trade whereby to get him a Livelihood, if he once intend for the Ministry, but he must see to get him a Place, and then he hath his set Hire for a Livelihood to him. Their Garb.He must also be distinguished from the rest by the Colour of his Clothes; for he must only wear Black, and must be a Master of Arts: But more of this hereafter.

By this it may appear, that as in Calling and Qualifying, so in Preaching and Praying, and the other particular Steps of the Ministry, every true Minister is to know the Spirit of God by its Virtue and Life to accompany and assist him; but because this relates to Worship, I shall speak of it more largely in the next Proposition, which is concerning Worship.

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

Women’s publick Preaching and Praying asserted.Seeing Male and Female are one in Christ Jesus, and that he gives his Spirit no less to one than to the other, when God moveth by his Spirit in a Woman, we judge it no Ways unlawful for her to preach in the Assemblies of God’s People. Neither think we that of Paul, 1 Cor. xiv. 34. to reprove the inconsiderate and talkative Women among the Corinthians, who troubled the Church of Christ with their unprofitable Questions, or that, 1 Tim. ii. 11, 12. that Women ought to learn in Silence, not usurping Authority over the Man, any Ways repugnant to this Doctrine; because it is clear that Women have prophesied and preached in the Church, else had that Saying of Joel been ill applied by Peter, Acts ii. 17. And seeing Paul himself, in the same Epistle to the Corinthians, giveth Rules how Women should behave themselves in their publick Preaching and Praying, it would be a manifest Contradiction if that other Place were taken in a larger Sense. And the same Paul speaks of a Woman that laboured with him in the Work of the Gospel: And it is written that [94]Philip had four Daughters that prophesied. And Lastly, It hath been observed, that God hath effectually in this Day converted many Souls by the Ministry of Women; and by them also frequently comforted the Souls of his Children; which manifest Experience puts the Thing beyond all Controversy. Quest. 4. Ministers Maintenance. But now I shall proceed to speak of the Maintenance of Ministers.

I. Against constrained Maintenance.As to the First, our Adversaries are forced to recur to the Example of the Law; a Refuge they use in defending most of their Errors and Superstitions, which are contrary to the Nature and Purity of the Gospel.

Object.They say, God appointed the Levites the Tithes, therefore they belong also to such as minister in holy Things under the Gospel.

Answ.I answer, All that can be gathered from this is, that as the Priests had a Maintenance allowed them under the Law, so also the Ministers and Preachers under the Gospel, which is not denied; but the Comparison will not hold that they should have the very same; since, First, There is no express Gospel Command for it, neither by Christ nor his Apostles. Tithes were appointed for the Levites, not for Gospel Preachers.Secondly, The Parity doth no Ways hold betwixt the Levites under the Law, and the Preachers under the Gospel; because the Levites were one of the Tribes of Israel, and so had a Right to a Part of the Inheritance of the Land as well as the rest of their Brethren; and having none, had this allotted to them in Lieu of it. Next, The tenth of the Tithes was only allowed to the Priests that served at the Altar, the rest being for the Levites, and also to be put up in Store-houses, for entertaining of Widows and Strangers. But these Preachers, notwithstanding they inherit what they have by their Parents, as well as other Men, yet claim the whole Tithes, allowing nothing either to Widow or Stranger. But as to the Tithes I shall not insist, because divers others have clearly and learnedly treated of them apart, and also divers Protestants do confess them not to be jure divino; and the Parity as to the Quota doth not hold, but only in general as to the Obligation of a Maintenance; which Maintenance, though the Hearers be obliged to give, and fail of their Duty if they do not, yet that it ought neither to be stinted, nor yet forced, I prove; Reas. 1. The Gospel freely to be preached, without so much a Year.Because Christ, when he sent forth his Apostles, said, Freely ye have received, freely give, Mat. x. 8. and yet they had Liberty to receive Meat and Drink from such as offered them, to supply their Need. Which shews that they were not to seek or require any Thing by Force, or to stint, or make a Bargain beforehand, as the Preachers as well among Papists as Protestants do in these Days, who will not preach to any until they be first sure of so much a Year; but on the contrary, these were to do their Duty, and freely to communicate, as the Lord should order them, what they had received, without seeking or expecting a Reward.

Nic. Arnoldus his Answer to Freely ye have received, &c.The Answer given to this by Nicolaus Arnoldus, Exercit. Theolog. Sect. 42, 43. is not to be forgotten, but indeed to be kept upon Record for a perpetual Remembrance of him and his Brethren; for he frankly answers after this Manner, We have not freely received, and therefore are not bound to give freely. The Answer I confess is ingenuous and good; for if those that receive freely are to give freely, it would seem to follow by the Rule of Contraries, that those that receive not freely ought not to give freely, and I shall grant it; only they must grant me, that they preach not by and according to the Gift and Grace of God received, nor can they be good Stewards of the manifold Grace of God, as every true Minister ought to be; Simon Magus.or else they have gotten this Gift or Grace by Money, as Simon Magus would have been compassing it, since they think themselves not bound to give it without Money again. But to be plain, I believe he intended not that it was from the Gift or Grace of God they were to preach, but from their acquired Arts and Studies, which have cost them much Labour and also some Money at the University; and therefore, as he that puts his Stock into the publick Bank expects Interest again, so these Scholars, having spent some Money in learning the Art of Preaching, think they may boldly say they have it not freely; for it hath cost them both Money and Pains, and therefore they expect both Money and Ease again. And therefore, as Arnoldus gets Money for teaching his young Students the Art and Trade of Preaching, so he intends they should be repaid before they give it again to others. All Things are set to Sale at Rome. To Franequer applied.It was of old said, Omnia venalia Romæ, i. e. All Things are set to Sale at Rome; but now the same Proverb may be applied to Franequer. And therefore Arnoldus’s Students, when they go about to preach, may safely seek and require hereby, telling the Hearers their Master’s Maxim, Nos gratis non accepimus, ergo neque gratis dare tenemur. But then they may answer again, That they find them and their Master to be none of his Ministers, who when he sent forth his Disciples, gave them this Command, Freely ye have received, freely give, and therefore we will have none of your Teaching, because we perceive you to be of the Number of those [95]that look for their Gain from their Quarter.

Object.If it be objected, That Ministers may and ought to exhort, persuade, yea and earnestly press Christians, if they find them defective therein, to Acts of Charity and Hospitality, and so may they do also to the giving of Maintenance.

Answ.I answer, All this saith nothing for a stinted and forced Maintenance, for which there cannot so much as the Shew of one solid Argument be brought from Scripture. I confess Ministers may use Exhortation in this as much as in any other Case, even as the Apostle did to the Corinthians, shewing them their Duty; Paul’s Labour was, that the Gospel might be without Charge.but it were fit for Ministers that so do (that their Testimony might have the more Weight, and be the freer of all Suspicion of Covetousness and Self-interest) that they might be able to say truly in the Sight of God that which the same Apostle subjoins upon the same Occasion, 1 Cor. ix. 15, 16, 17, 18. But I have used none of these Things; neither have I written these Things, that it should be so done unto me: For it were better for me to die, than that any Man should make my Glorying void. For though I preach the Gospel, I have nothing to glory of; for Necessity is laid upon me, yea Woe is unto me if I preach not the Gospel. For if I do this Thing willingly, I have a Reward; but if against my Will, a Dispensation of the Gospel is committed unto me. What is my Reward then? Verily that when I preach the Gospel, I may make the Gospel of Christ without Charge, that I abuse not my Power in the Gospel.

Reas. 3.Thirdly, As there is neither Precept nor Example for this forced and stinted Maintenance in the Scripture, so the Apostle, in his solemn Farewel to the Pastors and Elders of the Church of Ephesus, guards them against it, Acts xx. 33, 34, 35. But if the Thing had been either lawful or practised, he would rather have exhorted them to be content with their stinted Hire, and not to covet more; whereas he sheweth them, first, by his own Example, that they were not to Paul coveted no Body’s Silver or Gold.covet or expect any Man’s Silver or Gold; secondly, that they ought to work with their Hands for an honest Livelihood, as he had done; and lastly, he exhorts them so to do from the Words of Christ, because it is a more blessed Thing to give than to receive; shewing that it is so far from a Thing that a true Minister ought to aim at, or expect, that it is rather a Burden to a true Minister, and Cross to him, to be reduced to the Necessity of wanting it.