PROPOSITION X. (continued 2)
Reading edition
Whereby
Arius
fell into Error and Schism.
Also
Arius
, led by this Curiosity and human Scrutiny, despising the Simplicity of the Gospel, fell into his
Error
, which was the Cause of that horrible Heresy which so much troubled the Church. Methinks the Simplicity, Plainness, and Brevity of the Scriptures themselves, should be a sufficient Reproof for such a Science; and the Apostles, being honest, plain, illiterate Men, may be better understood by such Kind of Men now, than with all that Mass of scholastick Stuff, which neither
Peter
, nor
Paul
, nor
John
, ever thought of.
§. XXII.
The
Apostasy
, and its dangerous
Consequence.
But this Invention of Satan, wherewith he began the
Apostasy
, hath been of dangerous Consequence; for thereby he at first spoiled the Simplicity of Truth, by keeping up the
Heathenish Learning
, which occasioned such Uncertainty, even among those called
Fathers
, and such Debate, that there are few of them to be found, who, by Reason of this Mixture, do not only frequently contradict one another, but themselves also.
Many of the
Fathers
do not only contradict each other, but themselves also, and why?
And therefore when the
Apostasy
grew greater, he, as it were, buried the Truth with this Veil of Darkness, wholly shutting out People from true Knowledge, and making the Learned (so accounted) busy themselves with idle and needless Questions; while the weighty Truths of God were neglected, and went, as it were, into Disuse.
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.
§. XXIII.
The
Power
of
God
by weak Instruments restoring the
Simplicity
of
Truth.
And if in any Age, since the Apostles Days, God hath purposed to shew his Power by
weak Instruments
, for the battering down of that
Carnal
and
Heathenish Wisdom
, and restoring again the
ancient Simplicity
of
Truth
, this is it. For in our Day, God hath raised up Witnesses for himself, as he did Fishermen of old; many, yea, most of whom, are labouring and mechanick Men, who, altogether without that Learning, have, by the Power and Spirit of God, struck at the very Root and Ground of
Babylon
; and in the Strength and Might of this Power, have gathered Thousands, by reaching their Consciences, into the same Power and Life, who, as to the outward Part, have been far more knowing than they, yet not able to resist the Virtue that proceeded from them. Of which I myself am a true Witness;
The Powerful Ministry of illiterate Men.
and can declare from certain Experience, because my Heart hath been often greatly broken and tendered by that virtuous Life that
proceeded
from the powerful Ministry of those illiterate Men: So that by their very Countenance, as well as Words, I have felt the Evil in me often chained down, and the Good reached to and raised. What shall I then say to you, who are Lovers of Learning, and Admirers of Knowledge? Was not I also a Lover and Admirer of it, who also sought after it, according to my Age and Capacity? But it pleased God, in his unutterable Love, early to withstand my vain Endeavours, while I was yet but eighteen Years of Age;
The
Time
of the
Author
’s first Convincement.
and made me seriously to consider (which I wish also may befall others,)
That without
Holiness and Regeneration, no Man can see God
; and that
the Fear of the Lord is the Beginning of Wisdom, and to depart from Iniquity, a good Understanding
; and how much
Knowledge puffeth up
, and leadeth away from that
inward Quietness
,
Stillness
, and
Humility of Mind
, where the Lord appears, and his Heavenly Wisdom is revealed. If ye consider these Things, then will ye say with me, That all this Learning, Wisdom and Knowledge, gathered in this fallen Nature, is but as
Dross
and
Dung
, in
Comparison of the Cross of Christ
; especially being destitute of that Power, Life and Virtue, which I perceived these excellent (though despised, because illiterate) Witnesses of God to be filled with: And therefore seeing, that in and among them, I, with many others, have found the
Heavenly Food
that gives
Contentment
, let my Soul seek after this
Learning
, and wait for it for ever.
§. XXIV.
Quest. 3.
The Work of a Minister.
Having thus spoken of the
Call
and
Qualifications
of a
Gospel-Minister
, that which comes next to be considered, is,
What his proper Work is, how, and by what Rule, he is to be ordered
? Our Adversaries do all along go upon
Externals
, and therefore have certain prescribed Rules and Methods, contrived according to their human and earthly Wisdom: We, on the Contrary, walk still upon the same
Foundation
, and lean always upon the immediate Assistance and Influence of that
Holy Spirit
, which God hath given his
Children
, to teach them all Things, and lead them in all Things:
The Holy Spirit, a Spirit of Order, and not of Confusion.
Which
Spirit
, being the
Spirit of Order
, and not of
Confusion
, leads us, and as many as follow it, into such a
comely
and
decent Order
as becometh the Church of God. But our Adversaries, having shut themselves out from this immediate Counsel and Influence of the Spirit, have run themselves into many Confusions and Disorders, seeking to establish an Order in this Matter.
Popish Orders and Offices
, &c.
For some will have
First
a
chief Bishop
, or
Pope
, to rule and be a Prince over all; and under him, by Degrees,
Cardinals
,
Patriarchs
,
Archbishops
,
Priests
,
Deacons
,
Sub-deacons
; and besides these,
Acoluthi
,
Tonsorati
,
Ostiarii
, &c. And in their
Theology
(as they call it)
Professors
,
Bachelors
,
Doctors
, &c. And others would have every Nation
independent
of another, having its own
Metropolitan
or
Patriarch
; and the rest in Order subject to him, as before. Others again are against all
Precedency
among
Pastors
, and constitute their
Subordination
not of Persons, but of Powers: As first the
Consistory
, or
Session
; then the
Class
, or
Presbytery
; then the
Provincial
; and then the
National Synod
or
Assembly
. Thus they
tear one another
, and contend among themselves concerning the Ordering, Distinguishing, and making their several Orders and Offices;
Wars and Bloodshed about
Church Government.
concerning which there hath been no less Contest, not only by Way of verbal Dispute, but even by Fighting, Tumults, Wars, Devastations, and Bloodshed, than about the Conquering, Overturning, and Establishing of Kingdoms. And the
Histories
of late Times are as full of the various
Tragedies
, acted on Account of this
Spiritual
and
Ecclesiastical Monarchy
and
Commonwealth
, as the
Histories
of old Times are of the Wars and Contests that fell out both in the
Assyrian
,
Persian
,
Greek
and
Roman
Empires: These last upon this Account, though among those that are called
Christians
, have been no less bloody and cruel than the former among
Heathens
, concerning their outward Empires and Governments.
The Ground and Cause thereof
.
Now all this, both among
Papists
and
Protestants
, proceedeth, in that they seek in Imitation to uphold a Form and Shadow of Things, though they want the Power, Virtue and Substance; while for many of their Orders and Forms they have not so much as the Name in the Scripture. But in Opposition to all this Mass of Formality, and Heap of Orders, Rules and Governments, we say,
The Substance is chiefly to be sought after, and the Power, Virtue and Spirit, is to be known and waited for, which is one
in all the different Names and Offices the Scripture makes Use of; as appears by 1
Cor.
xii. 4. (often before-mentioned)
There are Diversities of Gifts, but the same Spirit
. And after the Apostle, throughout the whole Chapter, hath shewn how one and the self-same Spirit worketh in and quickeneth each Member; then in
Ver.
28. he sheweth how thereby God hath set in the Church, First
Apostles
, Secondly
Prophets
,
Teachers
, &c. And likewise to the same Purpose,
Ephes.
iv. 11; he sheweth, how by these Gifts
he hath given some Apostles
,
some Prophets
,
some Evangelists
,
some Pastors
,
some Teachers
, &c. Now it never was Christ’s Purpose, nor the Apostles, that
Christians
should, without this Spirit and Heavenly Gift, set up a Shadow and Form of these Orders, and so make several Ranks and Degrees, to establish a
carnal Ministry
of Men’s making, without the Life, Power and Spirit of Christ:
The Work of Antichrist and Mystery of Iniquity.
This is that
Work
of
Antichrist
, and
Mystery
of
Iniquity
, that hath got up in the dark Night of Apostasy. But in a true
Church of Christ
, gathered together by God, not only into the Belief of the
Principles of Truth
, but also into the Power, Life and Spirit of
Christ
, the Spirit of God is the Orderer, Ruler and Governor; as in each Particular, so in the General.
Such as the Spirit sets apart to the
Ministry
, their Brethren hear them.
And when they assemble together to wait upon God, and to worship and adore him; then such as the Spirit sets apart for the
Ministry
, by its divine Power and Influence opening their Mouths, and giving them to exhort, reprove, and instruct with Virtue and Power; these are thus ordained of God and admitted into the
Ministry
, and their Brethren cannot but hear them, receive them, and also
honour them for their Work’s Sake
.
The Clergy and Laicks.
And so this is not
monopolized
by a certain Kind of Men, as the
Clergy
(who are to that Purpose educated and brought up as other carnal
Artists
) and the rest to be despised as
Laicks
; but it is left to the
free Gift of God
to choose any whom he seeth meet thereunto, whether Rich or Poor, Servant or Master, Young or Old, yea, Male or Female.
Women may preach.
And such as have this Call, verify the Gospel, by
preaching not in Speech only, but also in Power, and in the Holy Ghost, and in much Fulness
, 1 Thess. i. 5. and cannot but be received and heard by the
Sheep of Christ
.
§. XXV.
Object.
But if it be objected here,
That I seem hereby to make no Distinction at all betwixt Ministers and others; which is contrary to the Apostle’s Saying
, 1 Cor. xii. 29.
Are all Apostles? Are all Prophets? Are all Teachers?
&c. From thence they insinuate,
That I also contradict his Comparison in that Chapter, of the Church of Christ with a human Body
; as where he saith, Ver. 17.
If the whole Body were an Eye, where were the Hearing? If the Whole were Hearing, where were the Smelling?
&c.
Also the Apostle not only distinguisheth the Ministers of the Church in general from the rest of the Members, but also from themselves; as naming them distinctly and separately, Apostles, Prophets, Evangelists, Pastors, Teachers
, &c.
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.
§. XXVI.
Answ. 2.
As to the first Part of the
Objection
, viz.
That I seem to make no Distinction betwixt the Minister and People
, I answer,
Liberty to
prophesy
all have, by the Spirit.
If it be understood of a Liberty to
speak
or
prophesy
by the
Spirit
, I say all may do that, when moved thereunto, as above is shewn; but we do believe and affirm that some are more particularly called to the Work of the
Ministry
, and therefore are fitted of the Lord for that Purpose; whose Work is more constantly and particularly to instruct, exhort, admonish, oversee, and watch over their Brethren; and that as there is something more incumbent upon them in that Respect than upon every common Believer, so also, as in that Relation, there is due to them from the Flock such Obedience and Subjection as is mentioned in these Testimonies of the Scripture,
Heb.
xiii. 17. 1
Thess.
v. 12, 13. 1
Tim.
v. 17. 1
Pet.
v. 5. Also besides these who are thus particularly called to the
Ministry
, and constant Labour in the Word and Doctrine, there are also the
Elders
, who though they be not moved to a frequent Testimony by Way of Declaration in Words,
The Elders take Care for the
Widows
, the
Poor
and
Fatherless.
yet as such are grown up in the Experience of the blessed Work of Truth in their Hearts, they watch over and privately admonish the Young, take Care for the Widows, the Poor, and Fatherless, and look that nothing be wanting, but that Peace, Love, Unity, Concord, and Soundness be preserved in the
Church of Christ
; and this answers to the
Deacons
mentioned
Acts
vi.
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.
§. XXVII.
As this Manner of separating Men for the
Ministry
is nothing like the Church in the Apostles Days, so great Evils have and do follow upon it. For first, Parents seeing both the Honour and Profit that attends the
Clergy
, do allot their Children sometimes from their Infancy to it, and so breed them up on Purpose. And others, come to Age, upon the same Account betake them to the same Trade, and having these natural and acquired Parts that are judged the necessary Qualifications of a
Minister
, are thereby admitted, and so are bred up in Idleness and Pleasure, thinking it a Disgrace for them to work with their Hands;
The Clergy’s Study out of Books; the Gift of God neglected.
and so just study a little out of their Books, to make a Discourse once or twice a Week during the running of an Hour-glass; whereas the Gift, Grace, and Spirit of God, to call and qualify for the
Ministry
, is neglected and overlooked. And many
covetous
,
corrupt
,
earthly
,
carnal
Men, having a mere Shew and Form, but Strangers to, and utterly ignorant of, the inward Work
of
Grace upon their Hearts, are brought in and intrude themselves, and so through them Death, Barrenness, and Darkness, and by Consequence Superstition, Error, and Idolatry have entered and leavened the
Church
. And they that will narrowly observe, shall find that it was thus the
Apostasy
came to take Place; of the Truth of which I could give many Examples, which for Brevity’s Sake I omit. Thus the Office, Reverence, and Respect due to it were annexed to the mere Name, so that when once a Man was ordained a
Bishop
or a
Priest
, he was heard and believed, though he had nothing of the Spirit, Power, and Life that the true
Apostles
and
Ministers
were in. And thus in a short Time the Succession came to be of the Name and Title, and the Office was thereto annexed; and not of the Nature, Virtue, and Life; which in Effect made them to cease to be the
Ministry
and
Ministers
of
Christ
, but only a Shadow and vain Image of it; which also decaying, was in some Ages so metamorphosed, that not only the Substance was lost, but the very Form wholly vitiated, altered, and marred;
The marred Church compared to
Theseus
’s pieced Boat.
so that it may be far better said of the pretended
Christian Church
, as was disputed of
Theseus
’s Boat (which by the piecing of many new Pieces of Timber was wholly altered)
whether indeed it were the same or another
? But in Case that the first had been of
Oak
, and the Pieces last put in but of rotten
Fir
, and that also the Form had been so far changed as to be nothing like the first, I think it would have suffered no Dispute, but might have easily been concluded to be quite another, retaining nothing but the Name, and that also unjustly.
The Abuse following the Distinction of
Laity
and
Clergy.
Secondly
, From this Distinction of
Laity
and
Clergy
this Abuse also follows, that
good
,
honest
,
mechanick Men
, and others who have not learned the Art and Trade of Preaching, and so are not licentiated according to these Rules they prescribe unto themselves; such, I say, being possessed with a false Opinion that it is not lawful for them to meddle with the
Ministry
, nor that they are any Ways fit for it, because of the Defect of that Literature, do thereby neglect the Gift in themselves, and quench many Times the
pure Breathings of the Spirit of God
in their Hearts; which, if given Way to, might prove much more for the Edification of the Church than many of the
conned Sermons
of the Learned. And so by this Means the Apostle’s Command and Advice is slighted, who exhorteth, 1
Thess.
v. 19, 20.
not to quench the Spirit, nor despise Prophesyings
. And all this is done by Men pretending to be
Christians
, who glory that the first
Preachers
and
Propagators
of their
Religion
were such Kind of plain mechanick Men, and illiterate.
Both
Protestants
and
Papists
exclude mechanick Men from preaching, who greatly contributed to the Reformation.
And even
Protestants
do no less than
Papists
exclude such Kind of Men from being
Ministers
among them, and thus limit the Spirit and Gift of God; though their
Fathers
, in Opposition to
Papists
, asserted the Contrary; and also their own
Histories
declare how that Kind of illiterate Men did, without Learning, by the Spirit of God, greatly contribute in divers Places to the
Reformation
.
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.
§. XXVIII.
The Ministers
Food
and their
Maintenance
stated.
We freely acknowledge, as the
Proposition
holds forth, that there is an Obligation upon such to whom God sends, or among whom he raiseth up a
Minister
, that, if Need be, they minister to his Necessities.
Secondly
, That it is lawful for him to receive what is necessary and convenient. To prove this I need not insist, for our Adversaries will readily grant it to us; for the Thing we affirm is, that this is all that these Scripture Testimonies relating to this Thing do grant,
Gal.
vi. 6. 1
Cor.
ix. 11, 12, 13, 14. 1
Tim.
v. 16. That which we then oppose in this Matter is,
First
, That it should be constrained and limited.
Secondly
, That it should be superfluous, chargeable, and sumptuous. And
Thirdly
, The manifest Abuse thereof, of which I shall also briefly treat.
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.
§. XXIX.
Reas. 2.
Secondly
, The Scripture Testimonies that urge this are in the same Nature of those that press
Charity
and
Liberality
towards the Poor,
Mere voluntary Deeds no Man can stint them.
and command
Hospitality
, &c. but these are not nor can be stinted to a certain Quantity, because they are Deeds merely voluntary, where the Obedience to the Command lieth in the good Will of the Giver, and not in the Matter of the Thing given, as Christ sheweth in the Example of the
Widow’s Mite
. So that though there be an Obligation upon
Christians
to minister of outward Things to their Ministers, yet there can be no Definition of the Quantity but by the Giver’s own Consent, and a little from one may more truly fulfil the Obligation than a great deal from another. And therefore as
Acts of Charity
and
Hospitality
can neither be limited nor forced, so neither can this.
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.
§. XXX.
Reas. 4.
Fourthly
, If a forced and stinted Maintenance were to be supposed, it would make the Ministers of Christ just one with those
No
Hireling
fitting the Gospel of
Christ.
Hirelings whom the Prophets cried out against. For certainly if a Man make a Bargain to preach to People for so much a Year, so as to refuse to preach unless he have it, and seek to force the People to give it by Violence, it cannot be denied that such a one preacheth for Hire, and so
looks for his Gain from his Quarter
, yea and
prepares War against such as put not into his Mouth
; but this is the particular special
Mark
of a false Prophet and an Hireling, and therefore can no Ways belong to a true Minister of Christ.
Moderate Protestants and Papists exclaim against the Excess of the Clergy’s Revenues.Next, that a superfluous Maintenance, that is, more than in Reason is needful, ought not to be received by Christian Ministers, will not need much Proof, seeing the more Moderate and Sober, both among Papists and Protestants, readily confess it, who with one Voice exclaim against the excessive Revenues of the Clergy; and that it may not want a Proof from Scripture, what can be more plain than that of the Apostle to Timothy? 1 Tim. vi. 7, 8, 9, 10. where he both shews wherewith we ought to be content, and also the Hazard of such as look after more; and indeed, since that very Obligation of giving Maintenance to a Minister is founded upon their Need, and such as have Opportunity to work are commended rather in not receiving than in receiving, it can no Ways be supposed lawful for them to receive more than is sufficient. And indeed, were they truly pious and right, though necessitous, they would rather incline to take too little, than be gaping after too much.
§. XXXI.
II.
The Excess of the
Priests
and
Bishops
Revenues.
Now that there is great Excess and Abuse hereof among Christians, the vast Revenues which the Bishops and Priests have, both
Papists
and
Protestants
, do declare; since I judge it may be said without any Hyperbole, that some particular Persons have more paid them yearly than Christ and his Apostles made use of in their whole Life-time, who yet wanted not what was needful as to the outward Man, and no Doubt deserved it far better than those that enjoy that Fulness. But it is manifest these
Bishops
and
Priests love their fat
Benefices
, and the Pleasure and Honour that attends them, so well, that they purpose neither to follow Christ nor his Apostles Example or Advice in this Matter
.
Object.But it is usually objected, That Christians are become so hard-hearted, and generally so little heed Spiritual Things, that if Ministers had not a settled and stinted Maintenance secured them by Law, they and their Families might starve for Want of Bread.
Answ.I answer, This Objection might have some Weight as to a Carnal Ministry, made up of natural Men, who have no Life, Power, nor Virtue with them, and so may insinuate some Need of such a Maintenance for such a Ministry; They wanted nothing whom God sent; they laboured with their Hands.but it saith nothing as to such as are called and sent of God, who sends no Man a Wayfaring upon his own Charges; and so go forth in the Authority and Power of God, to turn People from Darkness to Light; for such can trust to him that sendeth them, and do believe that he will provide for them, knowing that he requireth nothing of any but what he giveth Power to perform; and so when they return, if he enquire, can say they wanted nothing. And such also when they stay in a Place, being immediately furnished by God, and not needing to borrow and steal what they preach from Books, and take up their Time that Way, fall a working at their lawful Employments, and labour with their Hands, as Paul did when he gathered the Church at Corinth. And indeed if this Objection had any Weight, the Apostles and Primitive Pastors should never have gone forth to convert the Nations, for fear of Want. Doth not the Doctrine of Christ teach us to venture all, and part with all, to serve God? Can they then be accounted Ministers of Christ who are afraid to preach him lest they get not Money for it, or will not do it until they be sure of their Payment? What serves the Ministry for but to perfect the Saints, and so to convert them from that Hard-heartedness?
Object.But thou wilt say, I have laboured and preached to them, and they are hard-hearted still, and will not give me any Thing:
Answ.Then surely thou hast either not been sent to them of God, and so thy Ministry and Preaching hath not been among them in the Power, Virtue, and Life of Christ, and so thou deservest nothing; or else they have rejected thy Testimony, and so are not worthy, and from such thou oughtest not to expect, yea nor yet receive any Thing, if they would give thee, but thou oughtest to shake off the Dust from thy Feet, and leave them. Mat. 10. 14. If they reject the Testimony, shake the Dust from off thy Feet.And how frivolous this Objection is, appears, in that in the darkest and most superstitious Times the Priests Revenues increased most, and they were most richly rewarded, though they deserved least. So that he that is truly sent of God, as he needs not, so neither will he, be afraid of Want, so long as he serves so good a Master; neither will he ever forbear to do his Work for that Cause. And indeed such as make this Objection shew truly that they serve not the Lord Christ, but their own Belly, and that makes them so anxious for want of Food to it.
§. XXXII.
II.
The many
Abuses
Priests
Maintenance
brings.
But lastly, As to the
Abuses
of this Kind of Maintenance, indeed he that would go through them all, though he did it passingly, might make of it alone a huge Volume, they are so great and numerous. For this Abuse, as others, crept in with the
Apostasy
, there being nothing of this in the Primitive Times: Then the Ministers claimed no
Tithes
, neither sought they a stinted or forced Maintenance; but such as wanted had their Necessity supplied by the Church, and others wrought with their Hands. But the Persecutions being over, and the Emperors and Princes coming under the Name of
Christians
, the Zeal of those great Men was quickly abused by the
Covetousness
of the
Clergy
, who soon learned to change their Cottages with the Palaces of Princes, and rested not until by Degrees some of them came to be Princes themselves, nothing inferior to them in Splendor, Luxury, and Magnificence; a Method of living that honest
Peter
and
John
the
Fisherman
, and
Paul
the
Tent-maker
never coveted; and perhaps as little imagined that Men pretending to be their Successors should have arrived to these Things. And so soon as the Bishops were thus seated and constituted, forgetting the Life and Work of a Christian, they went usually by the Ears together about the Precedency and Revenues, each coveting the chiefest and fattest Benefice.
The
Protestants
having forsaken the Pope, yet would not forsake the rich Popish Revenues.
It is also to be regretted to think how soon this Mischief crept in among
Protestants
, who had scarce well appeared when the
Clergy
among them began to speak at the old Rate, and shew that though they had forsaken the Bishop of
Rome
, they were not resolved to part with their old
Benefices
; and therefore so soon as any Princes or States shook off the
Pope
’s Authority, and so demolished the
Abbies
,
Nunneries
, and other
Monuments of Superstition
, the reformed
Clergy
began presently to cry out to the Magistrates to beware of meddling with the Church’s
Patrimony
, severely exclaiming against making a lawful Use of those vast Revenues that had been superstitiously bestowed upon the Church, so called, to the Good and Benefit of the Commonwealth, as no less than
Sacrilege
.
1. The Clergy’s Covetousness.But by keeping up of this Kind of Maintenance for the Ministry and Clergymen, so called, there is first a Bait laid for Covetousness, which is Idolatry, and of all Things most hurtful; so that for Covetousness Sake, many, being led by the Desire of filthy Lucre, do apply themselves to be Ministers, that they may get a Livelihood by it. If a Man have several Children, he will allot one of them to be a Minister; which if he can get it to be, he reckons it as good as a Patrimony: So that a fat Benefice hath always many Expectants; and then what Bribing, what Courting, what Industry, and shameful Actions are used to acquire these Things, is too openly known, and needs not to be proved.
The greedy Kirk, a Proverb.The Scandal that by these Means is raised among Christians is so manifest, that it is become a Proverb, that the Kirk is always greedy. Whereby the Gift and Grace of God being neglected, they have for the most Part no other Motive or Rule in applying themselves to one Church more than another but the greater Benefice. For though they hypocritically pretend, at their accepting of and entering into their Church, that they have nothing before them but the Glory of God and the Salvation of Souls; yet if a richer Benefice offer itself, they presently find it more for God’s Glory to remove from the first, and go thither. And thus they make no Difficulty often to change, while notwithstanding they accuse us that we allow Ministers to go from Place to Place, and not to be tied to one Place; but we allow this not for the gaining of Money, but as moved of God. For if a Minister be called to minister in a particular Place, he ought not to leave it, except God call him from it, and then he ought to obey: For we make the Will of God inwardly revealed, and not the Love of Money and more Gain, the Ground of removing.
2. The Clergy’s Luxury.Secondly, From this Abuse hath proceeded that Luxury and Idleness that most of the Clergy live in, even among Protestants as well as Papists, to the great Scandal of Christianity. For not having lawful Trades to work with their Hands, and being so superfluously and sumptuously provided for, they live in Idleness and Luxury; and there doth more Pride, Vanity, and worldly Glory appear in their Wives and Children than in most others, which is open and evident to all.
3. The Clergy’s Cruelty.Thirdly, They become hereby so glued to the Love of Money, that there is none like them in Malice, Rage, and Cruelty. If they be denied their Hire, they rage like drunken Men, fret, fume, and as it were go mad. A Man may sooner satisfy the severest Creditor than them; the general Voice of the Poor doth confirm this. For indeed they are far more exact in taking up the Tithes of Sheep, Geese, Swine, and Eggs, &c. and look more narrowly to it than to the Members of their Flock: They will not miss the least Mite; and the poorest Widow cannot escape their avaricious Hands. Poor Widow’s Mite cannot escape the Priest’s greedy Hands.Twenty Lies they will hear unreproved; and as many Oaths a Man may swear in their Hearing without offending them; and greater Evils than all this they can overlook. But if thou owest them aught, and refusest to pay it, then nothing but War will they thunder against thee, and they will stigmatize thee with the horrible Title of Sacrilege, and send thee to Hell without Mercy, as if thou hadst committed the Sin against the Holy Ghost. Of all People we can best bear Witness to this; The Work of Antichrist is Fury, Envy, Malice.for God having shewn us this corrupt and Antichristian Ministry, and called us out from it, and gathered us unto his own Power and Life, to be a separate People, so that we dare not join with, nor hear these Antichristian Hirelings, neither yet put into their Mouths, or feed them. Oh! what Malice, Envy, and Fury hath this raised in their Hearts against us! That though we get none of their Wares, neither will buy them, as knowing them to be naught, yet will they force us to give them Money: And because we cannot for Conscience Sake do it, our Sufferings have upon that Account been unutterable. Yea, to give Account of their Cruelty, and several Sorts of Inhumanity used against us, would make no small History. These avaricious Hirelings have come to that Degree of Malice and Rage, that several poor labouring Men have been carried hundreds of Miles from their own Dwellings, and shut up in Prison, some two, some three, yea, some seven Years together, for the Value of one Pound Sterling, and less. A Widow for the Tithe of Geese about four Years in Prison.I know myself a poor Widow, that for the Tithes of her Geese, which amounted not to five Shillings, was about four Years kept in Prison, thirty Miles from her House. Yea, they by Violence for this Cause have plundered of Men’s Goods the Hundred-fold, and prejudiced much more; yea, Hundreds have hereby spilt their innocent Blood; by dying in the filthy noisome Holes and Prisons. Some lost their Lives in nasty Holes, some wounded by the Priests, &c.And some of the Priests have been so enraged, that Goods thus ravished could not satisfy them; but they must also satisfy their Fury by beating, knocking, and wounding with their Hands innocent Men and Women, for refusing (for Conscience Sake) to put into their Mouths.
The only Way then soundly to reform and remove all these Abuses, and take away the Ground and Occasion of them, is, to take away all stinted and forced Maintenance and Stipends. Whoso heap Teachers to themselves, let them provide their Stipend.As whoever call or appoint Teachers to themselves, let them accordingly entertain them: And for such as are called and moved to the Ministry by the Spirit of God, those that receive them, and taste of the Good of their Ministry, will no Doubt provide Things needful for them, and there will be no Need of a Law to force a Hire for them: For he that sends them, will take care for them; and they also, having Food and Raiment, will therewith be content.
§. XXXIII.
The Difference between the Ministry of the
Quakers
and their
Adversaries.
The Sum then of what is said is, That
the
Ministry
that we have pleaded for, and which also the Lord hath raised up among us is, in all its Parts, like the true
Ministry
of the Apostles and primitive Church
.
Whereas the
Ministry
our Adversaries seek to uphold and plead for, as it doth in all in Parts differ from them, so, on the other Hand, it is very like the false Prophets and Teachers testified against and condemned in the Scripture
, as may be thus briefly illustrated.
The true Ministers Call.I. The Ministry and Ministers we plead for, are such as are immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry: So were the holy Apostles and Prophets, as appears by these Places, Matt. x. 1. 5. Ephes. iv. 11. Heb. v. 4.
1. But the Ministry and Ministers our Opposers plead for, are such as have no immediate Call from Christ; to whom the Leading and Motion of the Spirit is not reckoned necessary; but who are called, sent forth, and ordained by wicked and ungodly Men: Such were of old the false Prophets and Teachers, as appears by these Places, Jer. xiv. 14, 15. item. Chap. xxiii. 21. and xxvii. 15.
True Ministers Guide.II. The Ministers we plead for, are such as are actuated and led by God’s Spirit, and by the Power and Operation of his Grace in their Hearts, are in some Measure converted and regenerate, and so are good, holy, and gracious Men: Such were the holy Prophets and Apostles, as appears from 1 Tim. iii. 2, 3, 4, 5, 6. Tit. i. 7, 8, 9.
2. But the Ministers our Adversaries plead for, are such to whom the Grace of God is no needful Qualification; and so may be true Ministers, according to them, though they be ungodly, unholy, and profligate Men: Such were the false Prophets and Apostles, as appears from Mic. iii. 5. 11. 1 Tim. vi. 5, 6, 7, 8, &c. 2 Tim. iii. 2. 2. Pet. ii. 1, 2, 3.
True Ministers Work.III. The Ministers we plead for, are such as act, move, and labour in the Work of the Ministry, not from their own mere natural Strength and Ability, but as they are actuated, moved, supported, assisted and influenced by the Spirit of God, and minister according to the Gift received, as good Stewards of the manifold Grace of God: Such were the holy Prophets and Apostles, 1 Pet. iv. 10, 11. 1 Cor. i. 17. ii. 3, 4, 5. 13. Acts ii. 4. Matt. x. 20. Mark xiii. 11. Luke xii. 12. 1 Cor. xiii. 2.
3. But the Ministers our Adversaries plead for, are such as wait not for, nor expect, nor need the Spirit of God to actuate and move them in the Work of the Ministry; but what they do they do from their own mere natural Strength and Ability, and what they have gathered and stolen from the Letter of the Scripture, and other Books, and so speak it forth in the Strength of their own Wisdom and Eloquence, and not in the Evidence and Demonstration of the Spirit and Power: Such were the false Prophets and Apostles, as appears, Jer. xxiii. 30, 31, 32, 34, &c. 1 Cor. iv. 18. Jude 16.
True Ministers Humility.IV. The Ministers we plead for, are such as, being holy and humble, contend not for Precedency and Priority, but rather strive to prefer one another, and serve one another in Love; neither desire to be distinguished from the rest by their Garments and large Phylacteries, nor seek the Greetings in the Market-places, nor uppermost Places at Feasts, nor the chief Seats in the Synagogues; nor yet to be called of Men Master, &c. Such were the holy Prophets and Apostles, as appears from Matt. xxiii. 8, 9, 10. and xx. 25, 26, 27.
4. But the Ministers our Adversaries plead for, are such as strive and contend for Superiority, and claim Precedency over one another; affecting and ambitiously seeking after the fore-mentioned Things: Such were the false Prophets and Apostles in Time past, Matt. xxiii. 5, 6, 7.
True Ministers Free Gift.V. The Ministers we plead for, are such as having freely received, freely give; who covet no Man’s Silver, Gold, or Garments; who seek no Man’s Goods, but seek them, and the Salvation of their Souls: Whose Hands supply their own Necessities, working honestly for Bread to themselves and their Families. And if at any Time they be called of God, so as the Work of the Lord hinder them from the use of their Trades, take what is freely given them by such to whom they have communicated Spirituals; and having Food and Raiment, are therewith content: Such were the holy Prophets and Apostles, as appears from Matt. x. 8. Acts xx. 33, 34, 35. 1 Tim. vi. 8.
5. But the Ministers our Adversaries plead for, are such as not having freely received, will not freely give; but are covetous, doing that which they ought not, for filthy Lucre’s Sake; as to preach for Hire, and divine for Money, and look for their Gain from their Quarter, and prepare War against such as put not into their Mouths, &c. Greedy Dogs, which can never have enough. Shepherds who feed themselves, and not the Flock; eating the Fat, and clothing themselves with the Wool; making Merchandize of Souls; and following the Way of Balaam, that loved the Wages of Unrighteousness: Such were the false Prophets and Apostles, Isa. lvi. 11. Ezek. xxxiv. 2, 3. 8. Mic. iii. 5. 11. Tit. i. 10, 11. 2 Pet. ii. 1, 2, 3. 14, 15.
The Ministers Life and Qualification.And in a Word, We are for a holy, spiritual, pure and living Ministry, where the Ministers are both called, qualified and ordered, actuated and influenced in all the Steps of their Ministry by the Spirit of God; which being wanting, we judge they cease to be the Ministers of Christ.
But they, judging this Life, Grace, and Spirit no essential Part of their Ministry, are therefore for the upholding of an human, carnal, dry, barren, fruitless and dead Ministry; of which, alas! we have seen the Fruits in the most Part of their Churches: Of whom that Saying of the Lord is certainly verified, Jer. xxiii. 32.—I sent them not, nor commanded them, therefore they shall not profit this People at all, saith the LORD.