_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_. [Sidenote: _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.
[Sidenote: _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_. [Sidenote: _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. [Sidenote: 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_.
[Sidenote: _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.
[Sidenote: 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_.
[Sidenote: _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; [Sidenote: _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.
[Sidenote: 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_.
[Sidenote: _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. [Sidenote: _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_; [Sidenote: _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, [Sidenote: _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_. [Sidenote: 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.
[Sidenote: 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.
[Sidenote: _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. [Sidenote: _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. [Sidenote: _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. [Sidenote: _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.
[Sidenote: _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. [Sidenote: _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: [Sidenote: _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; [Sidenote: _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. [Sidenote:
_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. [Sidenote: _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. [Sidenote: 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. [Sidenote: _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_.
[Sidenote: 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_. [Sidenote: 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. [Sidenote: 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.