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. [Sidenote: _What 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 be 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, [85]_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, saith the Lord Almighty_. 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? [Sidenote: Priests _frivolous Distinction
of _Enemies_ to God by _Practice_, and _Members_ of his Church by_
Office.] Verily as no metaphysical and nice Distinctions, 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
Shews, nor be beholden to such painted Sepulchres to be Members of his
Body, which is found, 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 expresly commanded to _turn away from such as have a
Form of Godliness, but deny the Power of it_. 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 Splendor_. [Sidenote: _The Answer of a _poor Rustick_ to a _proud
Prelate.] To which the poor Rustic wisely is said to have answered,
_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 expresly, _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 unfruitful, they shall be cast forth as a Branch, and
wither_. [Sidenote: _A withered Branch can draw no Nourishment, so has
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
make 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 Shew, while inwardly full of Rottenness and Dirt?
[Sidenote: _A living Head upon 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 Apostolick 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[86] of divers Bishops of _Rome_.
[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_.
[Sidenote: 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_.
[Sidenote: _Answ._] [Sidenote: _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. [Sidenote: _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. [Sidenote: 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_.
[Sidenote: _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, [Sidenote: _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_: [Sidenote: 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. [Sidenote: _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. [Sidenote: _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! [Sidenote:
_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.
[Sidenote: _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, [Sidenote: _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. [Sidenote:
_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. [Sidenote: Quest. 2.] [Sidenote: _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.
[Sidenote: 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, [Sidenote: _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.
[Sidenote: 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. [Sidenote: _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._
[Sidenote: 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_:
[Sidenote: Arg.] [Sidenote: _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_.
[Sidenote: _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. [Sidenote: 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. [Sidenote: _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_? [Sidenote: 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.