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 Man a _Minister_.
[Sidenote: 2. _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,
[Sidenote: 3. _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 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, 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 otherways. 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 shewn.
[Sidenote: 4. _Christ the Door._] _Fourthly_, Christ proclaims them
all [81]_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_: 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.
[81] John 10. 1.
§. VIII. [Sidenote: Succession _pleaded by the false Church from Christ
and his Apostles._] 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 Work_: But this they say is _subjective_
and not _objective_; of which before.
[Sidenote: _Answ._] 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 sheweth 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. Yet, in that it hath
been often mentioned, especially by the _Primitive Protestants_ in
their Treatises on this Subject, it sheweth how much they were secretly
convinced in their Minds, that this inward Call of the Spirit was most
excellent, and preferable to any other; [Sidenote: _The _Call_ of the
_Spirit_ preferred to any other by _Primitive Protestants.] 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[82] Call_,
when urged by the _Papists_ against them. [Sidenote: _Modern
_Protestants_ denying the _Call_ of the _Spirit.] 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_,[83] 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._
[82] _Succession._
[83] Who gives himself out _Doctor_ and _Professor_ of _Sacred
Theology_ at _Franequer_.
§. IX. [Sidenote: _Absurdities _Protestants_ fall into, by deriving
their Ministry through the _Church_ of _Rome.] Many Absurdities do
_Protestants_ fall into, by deriving their Ministry thus through the
_Church_ of _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._ [Sidenote:
Luther _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_.
§. X. [Sidenote: _The pretended Succession of _Papists_ and
_Protestants_ explained._] But against this vain Succession, as
asserted either by the _Papists_ or _Protestants_ as a necessary
Thing to the Call of a Minister, I _answer_; That such as plead for
it, as a sufficient or necessary Thing to the Call of a Minister,
do thereby sufficiently declare their Ignorance of the Nature of
_Christianity_, and how much they are Strangers to the Life and Power
of a _Christian Ministry_, which is not entailed to Succession, as an
outward Inheritance; and herein, as hath been often before observed,
they not only make the _Gospel_ not better than the _Law_, but even
far short of it. For _Jesus Christ_, as he regardeth not any distinct
particular Family or Nation in the gathering of his Children; but only
such as are joined to and leavened with his own _pure_ and _righteous
Seed_, so neither regards he a bare outward Succession, where his pure,
immaculate, and righteous Life is wanting; for that were all one. He
took not the Nations into the _New Covenant_, that he might suffer them
to fall into the old Errors of the _Jews_, or to approve them in their
Errors, but that he might gather unto himself a pure People out of the
Earth. Now this was the great Error of the _Jews_, to think they were
the Church and People of God, because they could derive their outward
Succession from _Abraham_; [Sidenote: _The _Jews_ Error of _Abraham_’s
outward Succession._] whereby they reckoned themselves the _Children
of God_, as being the Offspring of _Abraham_, who was the _Father of
the Faithful_. But how severely doth the Scripture rebuke this vain
and frivolous Pretence? Telling them, _That God is able of the Stones
to raise Children unto Abraham_; and that not the outward _Seed_,
but those that were found in the _Faith_ of _Abraham_, are the true
_Children_ of faithful _Abraham_. Far less then can this Pretence hold
among _Christians_, seeing Christ rejects all outward Affinity of that
Kind: [84]_These_, saith he, _are my Mother, Brethren and Sisters, who
do the Will of my Father which is in Heaven_: And again; _He looked
round about him, and said, Who shall do the Will of God, these_, saith
he, _are my Brethren_. So then, such as do not the Commands of Christ,
are not found clothed with his Righteousness, are not his Disciples;
and that which a Man hath not, he cannot give to another: And it is
clear, that no Man nor Church, though truly called of God, and as such
having the Authority of a Church and Minister, can any longer retain
that Authority, than they retain the Power, Life, and Righteousness of
_Christianity_; for the Form is entailed to the Power and Substance,
and not the Substance to the Form. [Sidenote: _The Form of Godliness
is entailed to the Power and Substance, and not the Substance to the
Form._] So that when a Man ceaseth inwardly in his Heart to be a
_Christian_ (where his Christianity must lie) by turning to Satan, and
becoming a Reprobate, he is no more a _Christian_, though he retain the
Name and Form, than a dead Man is a Man, though he hath the Image and
Representation of one, or than the Picture or Statue of a Man is a Man:
And though a dead Man may serve to a Painter to retain some imperfect
Representation of the Man, that once was alive, and so one Picture may
serve to make another by, yet none of those can serve to make a true
living Man again, neither can they convey the Life and Spirit of the
Man; it must be God, that made the Man at first, that alone can revive
him. [Sidenote: _Succession interrupted._] As Death then makes such
Interruption of an outward natural Succession, that no Art nor outward
Form can uphold, and as a dead Man, after he is dead, can have no
Issue, neither can dead Images of Men make living Men: So that it is
the Living that are only capable to succeed one another; and such as
die, so soon as they die cease to succeed, or to transmit Succession.
So it is in spiritual Things; it is the Life of Christianity, taking
Place in the Heart, that makes a Christian; [Sidenote: _The Living
Members make the Church: Life lost, the Church is ceased._] and so
it is a Number of such, being alive, joined together in the Life of
Christianity, that make a Church of Christ; and it is all those that
are thus alive and quickened, considered together, that make the
Catholick Church of Christ: Therefore when this Life ceaseth in one,
then that one ceaseth to be a Christian; and all Power, Virtue, and
Authority, which he had as a Christian, ceaseth with it; so that if
he hath been a Minister or Teacher, he ceaseth to be so any more:
And though he retain the Form, and hold to the Authority in Words,
yet that signifies no more, nor is it of any more real Virtue and
Authority, than the mere Image of a dead Man. [Sidenote: Judas _fell
from his Ministry by Transgression_.] And as this is most agreeable
to Reason, so it is to the Scripture’s Testimony; for it is said of
_Judas_, Acts i. 25. _That Judas fell from his Ministry and Apostleship
by Transgression_; so his Transgression caused him to cease to be an
Apostle any more: Whereas, had the Apostleship been entailed to his
Person, so that Transgression could not cause him to lose it, until he
had been formally degraded by the _Church_ (which _Judas_ never was
so long as he lived) _Judas_ had been as really an Apostle, after he
betrayed Christ, as before. And as it is of one, so of many, yea, of
a whole Church: For seeing nothing makes a Man truly a Christian, but
the Life of Christianity inwardly ruling in his Heart; so nothing makes
a Church, but the gathering of several true Christians into one Body.
Now where all these Members lose this Life, there the Church ceaseth
to be, though they still uphold the Form, and retain the Name: For
when that which made them a Church, and for which they were a Church,
ceaseth, then they cease also to be a Church: And therefore the Spirit,
speaking to the Church of _Laodicea_, because of her _Lukewarmness_,
Rev. iii. 16. threateneth to _spue her out of his Mouth_. [Sidenote:
_The Lukewarmness of the Church of _Laodicea.] Now, suppose the
Church of _Laodicea_ had continued in that _Lukewarmness_, and had
come under that Condemnation and Judgment, though she had retained the
Name and Form of a Church, and had had her Pastors and Ministers, as
no Doubt she had at that Time, yet surely she had been no true Church
of Christ, nor had the Authority of her Pastors and Teachers been to
be regarded, because of an outward Succession, though perhaps some of
them had it immediately from the Apostles. From all which I infer,
That since the Authority of the Christian Church and her Pastors is
always united, and never separated from the inward Power, Virtue, and
righteous Life of Christianity; where this ceaseth, that ceaseth also.
But our Adversaries acknowledge, _That many, if not most of those, by
and through whom they derive this Authority, were altogether destitute
of this Life and Virtue of Christianity: Therefore they could neither
receive, have, nor transmit any Christian Authority_.
[84] Mat. 12. 48. &c. Mark 3. 33. &c.
[Sidenote: Object.] But if it be objected, _That though the Generality
of the Bishops and Priests of the Church of _Rome_, during the
Apostasy, were such wicked Men; yet _Protestants_ affirm, and thou
thyself seemest to acknowledge, that there were some good Men among
them, whom the Lord regarded, and who were true Members of the
_Catholick Church_ of _Christ_; might not they then have transmitted
this Authority?_
[Sidenote: _Answ._] [Sidenote: _The _Protestants_ plead for a
Succession inherent._] I answer, This saith nothing; in respect
_Protestants_ do not at all lay Claim to their Ministry, as transmitted
to them by a direct Line of good Men; which they can never shew, nor
yet pretend to: But generally place this Succession as inherent in
the whole Pastors of the Apostate Church. Neither do they plead their
Call to be good and valid, because they can derive it through a Line
of good Men, separate and observably distinguishable from the rest of
the Bishops and Clergy of the _Romish Church_; but they derive it as an
Authority residing in the Whole: For they think it _Heresy_, to judge
that the Quality or Condition of the _Administrator_ doth any Ways
invalidate or prejudice his Work.
This vain and pretended Succession not only militates against, and
fights with the very manifest Purpose and Intent of Christ in the
gathering and calling of his Church, but makes him (so to speak)
more blind and less prudent than natural Men are in conveying and
establishing their outward Inheritances. [Sidenote: _An Estate void of
Heirship devolves to the Prince, none claims it, but whom he sees meet
to give it: So the Heirship of Life is enjoyed from Christ, the true
Heir._] For where an Estate is entailed to a certain Name and Family,
when that Family weareth out, and there is no lawful Successor found
of it, that can make a just Title appear, as being really of Blood and
Affinity to the Family; it is not lawful for any one of another Race or
Blood, because he assumes the Name or Arms of that Family, to possess
the Estate, and claim the Superiorities and Privileges of the Family:
But by the Law of Nations the Inheritance devolves into the Prince, as
being _Ultimus Hæres_; and so he giveth it again immediately to whom
he sees meet, and makes them bear the Name and Arms of the Family, who
then are entitled to the Privileges and Revenues thereof. So in like
Manner, the true Name and Title of a _Christian_, by which he hath
Right to the _heavenly Inheritance_, and is a Member of _Jesus Christ_,
is inward _Righteousness_ and _Holiness_, and the Mind redeemed
from the _Vanities_, _Lusts_, and _Iniquities_ of this World; and a
Gathering or Company, made up of such Members, makes a Church. Where
this is lost, the Title is lost; and so the true Seed, to which the
Promise is, and to which the Inheritance is due, becomes extinguished
in them, and they become dead as to it: And so it retires, and devolves
itself again into Christ, who is the righteous _Heir of Life_; and he
gives the Title and true Right again immediately to whom it pleaseth
him, even to as many as being turned to his _pure Light_ in their
_Consciences_, come again to walk in his _righteous_ and _innocent
Life_, and so become true Members of his _Body_, which is the _Church_.
So the Authority, Power and Heirship are not annexed to Persons, as
they bear the mere Names, or retain a Form, holding the bare Shell
or Shadow of _Christianity_; but the Promise is to _Christ_, and to
the _Seed_, in whom the Authority is inherent, and in as many as are
one with him, and united unto him by Purity and Holiness, and by the
inward Renovation and Regeneration of their Minds.
Moreover, this pretended Succession is contrary to Scripture
Definitions, and the Nature of the Church of Christ, and of the true
Members. [Sidenote: I. _The House of God is no polluted Nest; no
_Atheist_ nor _Pretender_ can rest there._] For, _First, The Church
is the House of God, the Pillar and Ground of Truth_, 1 Tim. iii.
15. But according to this Doctrine, the _House of God_ is a polluted
Nest of all Sort of Wickedness and Abominations, made up of the most
ugly, defiled, and perverse Stones that are in the Earth; where the
Devil rules in all Manner of Unrighteousness. For so our Adversaries
confess, and History informs, the _Church_ of _Rome_ to have been,
as some of their _Historians_ acknowledge; and if that be truly the
_House of God_, what may we call the _House of Satan_? Or may we call
it therefore the _House of God_, notwithstanding all this Impiety,
because they had a bare Form, and that vitiated many Ways also; and
because they pretended to the Name of _Christianity_, though they were
_Antichristian_, _Devilish_, and _Atheistical_ in their whole Practice
and Spirit, and also in many of their Principles? Would not this infer
yet a greater Absurdity, as if they had been something to be accounted
of, because of their Hypocrisy and Deceit, and false Pretences?
Whereas the Scripture looks upon that as an Aggravation of Guilt, and
calls it _Blasphemy_, Rev. ii. 9. Of two wicked Men, he is most to
be abhorred, who covereth his Wickedness with a vain Pretence of God
and Righteousness: Even so these _abominable Beasts_, and _fearful
Monsters_, who looked upon themselves to be _Bishops_ in the _Apostate
Church_, were never a Whit the better, that they falsely pretended to
be the Successors of the holy Apostles; unless to lie be commendable,
and that Hypocrisy be the Way to Heaven. Yea, were not this to fall
into that Evil condemned among the Jews, _Jer._ vii. 4. _Trust ye not
in lying Words, saying, The Temple of the Lord, the Temple of the Lord,
the Temple of the Lord are these; throughly amend your Ways_, &c. as if
such outward Names and Things were the Thing the Lord regarded, and not
inward Holiness? Or can that then be the Pillar and Ground of Truth,
which is the very Sink and Pit of Wickedness, from which so much
Error, Superstition, Idolatry, and all Abomination spring? Can there be
any Thing more contrary both to Scripture and Reason?