Chapter 8

And thus have I declared, what I conceive, concerning extraordinary calling to the public teaching of the word; in what cases only it uses to take place, from where I conclude, that whoever pretends to it, not warranted by an evidence of one of those three ways, that God takes in such proceedings, is but a pretender, an impostor, and ought accordingly to be rejected of all God's people in other cases, not to disuse what outward ordinary occasion from them who are intrusted by commission from God, with that power, does confer upon persons so called, we must needs grant it a negative voice, in the admission of any to the public preaching of the Gospel, if they come not in at that door, they do climb over the wall, if they make any entrance at all. It remains then, to shut up all, that it be declared, what private Christians, living in a pure, orthodox, well ordered church may do, and how far they may interest themselves, in holy soul-concerning affairs, both in respect of their own particular, and of their brethren in the midst of whom they live: in which determination, because it concerns men of low degree, and those that comparatively may be said to be unlearned, I shall labor to express the conceivings of my mind, in as familiar plain observations as I can; only thus much I desire may be premised, that the principles and rules of that church government, from which, in the following assertions I desire not to wander, is of that (to which I do, and always in my poor judgment have adhered, since by God's assistance, I had engaged myself to the study of his word) which commonly is called Presbyterian, or Synodical, in opposition to Prelatical, or Diocesan on the one side; and that which is commonly called Independent, or Congregational on the other.

1. Then a diligent searching of the Scriptures, with fervent prayers to Almighty God, for the taking away that veil of ignorance, which by nature is before their eyes, that they may come to a saving knowledge in, and a right understanding of them, is not only lawful and convenient for all men professing the name of Christ, but also absolutely necessary because commanded, yes indeed commanded, because the end so to be attained is absolutely necessary to salvation: to confirm this, I need not multiply precepts out of the old or new Testament, such as that of (Isaiah 8:20) To the law and to the testimony, and that of (John 5:39) Search the Scriptures, which are innumerable, nor yet heap up motives to it, such as are the description of the heavenly country, where we are going, in them is contained (John 14:2; 2 Corinthians 5:1; Revelation 22:1, etc.), the way by which we are to travel laid down (John 5:39 and 14:5, 6), Jesus Christ whom we must labor to be like, painted out (Galatians 3:1), and the back-parts of God discovered (Deuteronomy 29:29), by them only true spiritual wisdom is conveyed to our souls (Jeremiah 8:9), whereby we may become even wiser than our teachers (Psalm 119), in them all comfort and consolation is to be had, in the time of danger and trouble (Psalm 119:54 and 71, 72), in brief the knowledge of Christ which is life eternal (John 17:3), yes, all that can be said in this kind comes infinitely short, of those treasures of wisdom, riches, and goodness, which are contained in them; the law of the Lord is perfect converting the soul, the testimony of the Lord is sure, making wise the simple (Psalm 19:7). But this duty of the people is clear, and confessed; the objections of the Papists against it, being for the most part, so many blasphemies against the holy word of God; they accuse it of difficulty, which God affirms to make wise the simple, of obscurity, which opens the eyes of the blind; to be a dead letter, a nose of wax, which is quick and powerful piercing to the dividing asunder of the soul and spirit; to be weak and insufficient, which is able to make the man of God perfect and wise to salvation; yes that word which the Apostle affirms to be profitable for reproof, is not in anything more full, than in reproving of this blasphemy.

They may not only (as before) search the Scriptures, but also examine, and try by them the doctrine that publicly is taught to them; the people of God, must not be like children tossed to and fro, and carried about with every wind of doctrine, by the slight of men, and cunning craftiness, whereby they lie in wait to deceive (Ephesians 4:14). All is not presently Gospel, that is spoken in the pulpit, it is not long since, that altar-worship, Arminianism, Popery, superstition, etc. were freely preached in this kingdom; now what shall the people of God do in such a case? Yield to every breath, to every puff of false doctrine? Or rather try it by the word of God, and if it be not agreeable thereunto, cast it out like salt that has lost its savor? Must not the people take care that they be not seduced? Must they not beware of false prophets, which come to them in sheep's clothing, but inwardly are ravening wolves? And how shall they do this? What way remains, but a trying their doctrine by the rule? In these evil days wherein we live, I hear many daily complaining, that there is such difference, and contrariety among preachers, they know not what to do, nor scarce what to believe; my answer is, Do but your own duty, and this trouble is at an end. Is there any contrariety in the book of God? Pin not your faith upon men's opinions, the Bible is the touchstone: that there is such diversity among teachers is their fault, who should think all the same thing; but that this is so troublesome to you, is your own fault, for neglecting your duty of trying all things by the word. Alas, you are in a miserable condition, if you have all this while, relied on the authority of men, in heavenly things; he that builds his faith upon preachers, though they preach nothing but truth, and he pretend to believe it, has indeed no faith at all, but a wavering opinion, built upon a rotten foundation. Whatever then is taught you, you must go with it, to the law, and to the testimony, if they speak not according to this word, it is because there is no light in them (Isaiah 8:20). Yes, the Bereans are highly extolled, for searching whether the doctrine concerning our Savior, preached by Saint Paul, were so, or no (Acts 17:11), agreeably to the precept of the same preacher (1 Thessalonians 5:21): Make trial of all things, and hold fast that which is good: as also to that of Saint John (1 John 4:1): Beloved, believe not every spirit, but try the spirits whether they be of God, because many false spirits are gone out into the world. Prophets then must be tried, before they be trusted; now the reason of this holds still: There are many false teachers abroad in the world, therefore try every one, try his spirit, his spiritual gift of teaching, and that by the word of God. And here you have a clear rule laid down, how you may extricate yourselves from the former perplexity. No, Saint Paul himself speaking to understanding Christians, requires them to judge of it (1 Corinthians 10:15): I speak as to wise, judge you what I say. Hence are those cautions, that the people should look that none do seduce them (Matthew 24:4), to which end, they must have their souls exercised, in the word of God, to discern good and evil (Hebrews 5:14). Thus also in one place, Christ bids his followers, hear the Pharisees, and do what they should command, because they sat in Moses' chair (Matthew 23:2, 3), and yet in another place, gives them a caution to beware of the doctrine of the Pharisees (Matthew 16:12). It remains then, that the people are bound to hear those, who possess the place of teaching in the Church, but withal they must beware that it contain nothing of the old leaven, to which end they must try it by the word of God. When Saint Paul prays for the Philippians, that their love might abound yet more and more in knowledge, and all judgment, that they might approve things that are excellent (Philippians 1:9, 10), unless ministers will answer for all those souls they shall mislead, and excuse them before God, at the day of trial, they ought not to debar them, from trying their doctrine. Now this they cannot do, for if the blind, lead the blind both shall fall into the pit of destruction. And here I might have just occasion of complaint: first, of the superstitious pride of the late clergy of this land, who could not endure to have their doctrine tried by their auditors, crying to poor men with the Pharisees (John 9): you were altogether born in sins, and do you teach us? A pretty world it is like to be, when the sheep will needs teach their pastors; nothing would serve them, but a blind submission, to the loose dictates of their cobweb homilies. He saw farther sure, in the darkness of Popery, who contended that a whole general Council, ought to give place, to a simple layman, urging Scripture, or speaking reason.

Now surely this is very far from that gentleness, meekness, and aptness to teach, which Saint Paul requires in a man of God, a minister of the Gospel. Secondly, the negligence of the people also, might here come under a just reproof, who have not labored, to discern the voice of the hireling, from that of the true shepherd, but have promiscuously followed, the new-fangledness, and heretical errors, of every time-serving starver of souls. From where proceeds all that misery, the land now groans under, but that we have had a people, willing to be led by a corrupted clergy, freely drinking in the poison, wherewith they were tainted: the prophets prophesied falsely, the priests bare rule, by their means, the people loved to have it so, but what shall we now do in the end thereof? Who could ever have thought, that the people of England, would have yielded a willing ear, to so many Popish errors, and an obedient shoulder, to such a heavy burden of superstitions, as in a few years, were instilled into them, and laid upon them: voluntarily by their own sinful neglect, ensnaring their consciences, by the omission of this duty we insist upon, of examining by the word what is taught to them. But this is no place for complaints, and this is a second thing, which the people distinct from their pastors may do for their own edification. Now whether they do this privately, every one apart, or by assembling more together, is altogether indifferent. And that this was observed by private Christians, in the primitive times is very apparent.

Come we in the third place, what either their duty binds them to, or otherwise by the word, they are allowed to do, in sacred performances, having reference to others; look then in general upon those things we find them tied to, by virtue of special precept: such as are to warn the unruly, comfort the feeble minded, support the weak (1 Thessalonians 5:14), to admonish and reprove offending brethren (Matthew 18:15), to instruct the ignorant (John 4:29; Acts 18:26), to exhort the negligent (Hebrews 3:15 and 10:24, 25), to comfort the afflicted (1 Thessalonians 5:11), to restore him that falleth (Galatians 6:1), to visit the sick (Matthew 25:36, 40), to reconcile those that are at variance (Matthew 5:9), to contend for the truth (Jude 3; 1 Peter 3:15), to pray for the sinner not to death (1 John 5:16), to edify one another in their most holy faith (Jude 20), to speak to themselves in psalms and hymns, and spiritual songs (Ephesians 5:19), to be ready to answer every man, in giving account of their faith (Colossians 4:6), to mark them that make divisions (Romans 16:17), with innumerable others to the like purpose, it remains them to consider: secondly, in particular, what course they may take, beyond private conference between man and man, by indiction of time or place, for the fulfilling of what by these precepts, and the like is of them required: to which I answer.

1. Lawful things must be done lawfully, if any unlawful circumstance, attends the performance of a lawful action, it vitiates the whole work, for Bonum oritur ex integris; for instance, to reprove an offender, is a Christian duty, but for a private man to do it, in the public congregation, while the Minister is preaching, were instead of a good act, a soul crime, being a notorious disturbance of Church decency and order.

2. That for a public, formal, ministerial teaching, two things are required in the Teacher: first, gifts from God: secondly, authority from the Church (and I speak now of ordinary cases), he that wants either, is no true Pastor: for the first, God sends none upon an employment, but whom he fills with gifts for it: 1. not one command in the Scripture made to Teachers; 2. not one rule for their direction; 3. not one promise to their endeavours; 4. not any end of their unemployment; 5. not one encouragement to their duty; 6. not one reproof for their negligence; 7. not the least intimation of their reward, but cuts off ungifted idol pastors, from any true interest in the calling: and for the other, that want authority from the Church, neither ought they to undertake any formal act, properly belonging to the Ministry, such as is, solemn teaching of the word; for, 1. they are none of Christ's officers (Ephesians 4:11); 2. they are expressly forbidden it (Jeremiah 23:21; Hebrews 5:4); 3. the blessing on the word is promised only to sent teachers (Romans 10:14, 15); 4. if to be gifted, be to be called, then, 1. every one might undertake so much in sacred duties, as he fancies himself to be able to perform; 2. children (as they report of Athanasius) might baptize; 3. every common Christian, might administer the Communion: but endless are the arguments that might be multiplied against this fancy; in a word, if our Savior Christ be the God of order, he has left his Church to no such confusion.

Thirdly, that to appoint time and place, for the doing of that which God has appointed indefinitely to be done, in time and place, rather commends than vitiates the duty; so did Job's friends in the duty of comforting the afflicted, they made an appointment together to come and comfort him (Job 2:11), and so did they (Zechariah 8:21), and so did David (Psalm 119:62).

Fourthly, there is much difference between opening or interpreting the word, and applying the word upon the advantage of such an approved interpretation, as also between an authoritative act, or doing a thing by virtue of special office, and a charitable act, or doing a thing out of a motion of Christian love.

Fifthly, it may be observed concerning gifts; first, that the gifts and graces of God's Spirit, are of two sorts, some being bestowed for the sanctification of God's people, some for the edification of his Church, some of a private alley, looking primarily inwards, to the saving of his soul, on whom they are bestowed, (though in their fruits also, they have a relation, and habitude to others) other some, aiming at the common wealth or profit of the whole Church, as such: of the first sort, are those mentioned (Galatians 5:22, 23), the fruit of the Spirit is love, joy, peace, &c. with all other graces that are necessary to make the man of God perfect, in all holiness and the fear of the Lord: the other are those [〈 in non-Latin alphabet 〉], spiritual gifts of teaching, praying, prophesying, mentioned (1 Corinthians 14), and in other places.

Secondly, that all these gifts coming down from the Father of lights, are given by the same Spirit, dividing to every one as he will (1 Corinthians 12:11); he is not tied in the bestowing of his gifts, to any sort, estate, calling or condition of men, but works them freely, as it pleases him, in whom he will; the Spirit there mentioned, is that God which works all things, according to the counsel of his own will (Ephesians 1:11); they are neither deserved by our goodness, nor obtained by our endeavours.

Thirdly, that the end why God bestows these gifts on any, is merely, that within the bounds of their own calling (in which they are circumscribed, 1 Corinthians 1:24), they should use them to his glory, and the edification of his Church, for the manifestation of the Spirit is given to every man to profit withal (1 Corinthians 12:7). Christ gives none of his talents to be bound up in napkins, but expects his own with increase: and from these considerations it is easily discernible, both what the people of God distinct from their Pastors in a well ordered Church, may do in this kind, whereof we treat, and how: in general then I assert.

That for the improving of knowledge, the increasing of Christian charity, for the furtherance of a strict and holy communion of that spiritual love and amity which ought to be among the brethren, they may of their own accord, assemble together, to consider one another, to provoke to love and good works, to stir up the gifts that are in them, yielding and receiving mutual consolation, by the fruits of their most holy faith. Now because there be many Uzzahs among us, who have an itching desire to be fingering of the Ark, thinking more highly of themselves, than they ought to think, and like the ambitious sons of Levi, taking too much upon them; it will not be amiss, to give two cautions, deducted from the former rules: First, that they do not, under a pretence of Christian liberty and freedom of conscience, cast away all brotherly amity, and cut themselves off from the communion of the Church. Christ has not purchased a liberty for any to rent his body: they will prove at length, to be no duties of piety, which break the sacred bonds of charity.

Men ought not under a pretence, of congregating themselves to serve their God, separate from their brethren, neglecting the public Assemblies, as was the manner of some, rebuked by the Apostle (Hebrews 10:25). There be peculiar blessings, and transcendent privileges annexed to public Assemblies, which accompany not private men to their recesses; the sharp-edged sword becomes more keen, when set on by a skillful master of the Assemblies; and when the water of the word flows there, the spirit of God moves upon the face thereof, to make it effectual in our hearts. What, despise you the Church of God (1 Corinthians 11:22)?

Secondly, as the Ministry, so also ought the Ministers, to have that regard, respect and obedience, which is due to their labors in that sacred calling. Would we could not too frequently see more puffed up with the conceit of their own gifts, into a contempt of the most learned and pious Pastors; these are spots in your feasts of charity, clouds without water, carried about of winds. It must doubtless be an evil root, that brings forth such bitter fruit. Therefore let not our brethren fall into this condemnation, lest there be an evil report, raised by them that are without. But remember them who have the rule over you, who have spoken to you the word of God (Hebrews 13:7); there is no greater evidence, of the heavenly improvement, you make by your recesses, than that you obey them that are guides to you, and submit yourselves, for they watch for your souls, as they that must give an account, that they may do it with joy, and not with grief, for that is unprofitable for you (ver. 17). Let not them who despise a faithful painful Minister in public, flatter themselves, with hope of a blessing on their endeavors in private. Let them pretend what they will, they have not an equal respect to all God's ordinances. Therefore that the coming together in this sort, may be for the better, and not for the worse, observe these things:

Now for what gifts, (that are as before freely bestowed) whose exercise is permitted, to such men, so assembled: I mean in a private family, or two or three met [〈 in non-Latin alphabet 〉] in one.

And first we may name the gift of prayer, whose exercise must not be exempted, from such Assemblies, if any be granted: these are the times, wherein the Spirit of grace and supplications, is promised to be poured out upon the Jerusalem of God (Zechariah 12:10). Now God having bestowed the gift, and requiring the duty, his people ought not to be hindered in the performance of it: are all those precepts to pray in the Scriptures, only for our closets? When the Church was in distress for the imprisonment of Peter, there was a meeting at the house of Mary the mother of John (Acts 12:12), many were gathered together praying, says the text: a sufficient warrant for the people of God in like cases. The Churches are in no less distress now, than at that time, and in some congregations the ministers are so oppressed, that publicly they dare not, in others so corrupted, that they will not pray for the prosperity of Jerusalem. Now truly it were a disconsolate thing, for any one of God's servants to say, during all these straits, I never joined with any of God's children in the pouring out of my prayer in the behalf of his Church: neither can I see how this can possibly be prevented, but by the former means; to which add the counsel of Saint Paul, speaking to themselves, in Psalms, and hymns, and spiritual songs, making melody in their hearts to the Lord (Ephesians 5:19).

Secondly, they may exercise the gifts of wisdom, knowledge, and understanding in the ways of the Lord; comforting, strengthening, and encouraging each other with the same consolations, and promises, which by the benefit of the public Ministry, they have received from the word. Thus in time of distress the Prophet Malachi tells us, that they that feared the Lord, spoke often one to another, and the Lord hearkened and heard, &c. (Chap. 3:16), comforting (as it appears) one another in the promises of God, made to his Church, against the flourishing of the wicked, and overflowing of ungodliness, the persecution of Tyrants, and impurity of transgressors.

Thirdly, they may make use of the tongue of the learned (if given to them) to speak a word in season to him that is weary (Isaiah 50:4), for being commanded to confess their faults one to another (James 5:16), they have power also to apply to them that are penitent, the promises of mercy. We should never be commanded to open our wounds, to them who have no balm, to pour into them: he shall have cold comfort, who seeks for counsel from a dumb man, so that in this, and the like cases, they may apply to, and instruct one another in the word of God, doing it as a charitable duty, and not as out of necessary function, even as Aquila, and Priscilla, expounded to Apollos the word of God more perfectly than he knew it before (Acts 18:23). In sum, and not to enlarge this discourse with any more particulars, the people of God are allowed all quiet, and peaceable means, whereby they may help each other forward, in the knowledge of godliness, and the way towards heaven. Now for the close of this discourse, I will remove some objections, that I have heard godly men, and men not unlearned lay against it, out of a zeal not unlike that of Joshua, for Moses' sake, the constitute pastors' sake, to whom, though I might briefly answer, with Moses, I would to God all the Lord's people were prophets. I heartily wish that every one of them, had such a plentiful measure of spiritual endowments, that they might become wise to salvation, above many of their teachers, in which vote, I make no doubt but every one will concur with me, who have the least experimental knowledge, what a burden upon the shoulders, what a grief to the soul of a minister, knowing, and desiring to discharge his duty, is an ignorant congregation, of which, thanks to our Prelates, Pluralists, non-Residents, Homilies, Service-Book, and Ceremonies, we have too too many in this Kingdom. The many also of our ministers in this Church, taking for their directory, the laws and penalties of men, informing what they should not do, if they would avoid their punishment, and not the precepts of God, what they should as their duty do, if they meant to please him, and knowing there was no statute, whereon they might be sued, for (pardon the expression) the dilapidation of souls, so their own houses were ceiled, they cared not at all though the Church of God lay waste. I say, though I might thus answer, with opening my desire for the increasing of knowledge among the people; of which, I take this to be an effectual means, yet I will give brief answers, to the several objections.

Then this seems to favor an allowance of licentious conventicles, which in all places, the laws have condemned, learned men in all ages have abhorred, as the seminaries of faction and schism in the Church of God.

That (under correction) I conceive, that the law lays hold of none, as peccant in such a kind, but only those, who have predeclared themselves to be opposers of the worship of God, in the public assemblies of that Church wherein they live. Now the patronage of any such, I before rejected; neither do I conceive, that they ought at all to be allowed the benefit of private meetings, who wilfully abstain from the public congregations, so long as the true worship of God is held forth in them. Yes, how averse I have ever been, from that kind of confused licentiousness in any Church, I have some while since declared, in an answer (drawn up for my own, and some private friends' satisfactions) to the arguments of the Remonstrants, in their Apologie, and replies to Vedelius, with other treatises, for such a liberty of prophesying, as they term it. If then the law account only such assemblies to be conventicles, wherein the assemblers contemn and despise the service of God in public, I have not spoken one word in favor of them. And for that canon which was mounted against them, whether intentionally, in the first institution of it, it was moulded, and framed against Anabaptists, or no, I cannot tell? But this I am sure, that in the discharge of it, it did execution oftentimes, upon such as had Christ's precept and promise, to warrant their assembling (Matthew 18:19, 20). Not to contend about words, would to God that which is good, might not be persecuted into odious appellations, and called evil, when it is otherwise; so to oppose it to the tyrannical oppression, of the enemies of the Gospel. The thing itself, rightly understood, can scarce be condemned of any, who envies not the salvation of souls. They that would banish the Gospel from our houses, would not much care, if it were gone from our hearts; from our houses I say, for it is all one whether these duties be performed in one family, or a collection of more; some one is bigger than ten other; shall their assembling to perform what is lawful for that one, be condemned for a conventicle? Where is the law for that? Or what is there in all this more than God required of his ancient people, as I showed before?

Or must a master of a family, cease praying in his family, and instructing his children, and servants in the ways of the Lord, for fear of being counted a preacher in a tub? Things were scarcely carried with an equal hand, for the Kingdom of Christ, when orders came forth on the one side, to give liberty to the profane multitude to assemble themselves at heathenish sports, with bestial exclamations, on the Lord's own day, and on the other, to punish them, who durst gather themselves together for prayer, or the singing of Psalms. But I hope, through God's blessing, we shall be forever quit of all such ecclesiastical discipline, as must be exercised according to the interest of idle drones, whom it concerns to see that there be none to try or examine their doctrine, or of superstitious innovators, who desire to obtrude their fancies, upon the unwary people. From where comes it that we have such an innumerable multitude of ignorant stupid souls, unacquainted with the very principles of religion? But from the discountenancing of these means of increasing knowledge; by men who would not labor to do it themselves. Oh that we could see the many swearers, and drunkards, and Sabbath-breakers, etc. in this nation, guilty only of this crime; would the Kingdom were so happy, the Church so holy!

Men are apt, to pride themselves in their gifts, and flatter themselves in their performances, so that let them approach as nigh as the Tabernacle, and you shall quickly have them encroaching upon the priests' office also, and by an over-weening of their own endeavors, create themselves pastors in separate congregations.

It cannot be, but offences will come, so long as there is malice in Satan, and corruption in men, there is no doubt, but there is danger of some such thing: but hereof the liberty mentioned is not the cause, but an accidental occasion only, no way blameable. Gifts must not be condemned, because they may be abused. God-fearing men will remember Korah, knowing (as one says well) that Uzzah had better ventured the falling than the fingering of the Ark. They that truly love their souls, will not suffer themselves to be carried away by self-conceit, so far as to help overthrow the very constitution of any Church by confusion, or the flourishing of it by ignorance, both which, would certainly follow such courses. Knowledge if alone puffs up, but joined to charity it edifies.

But may not this be a means for men to vent and broach their own private fancies to others? To foment and cherish errors in one another? To give false interpretations of the word, there being no way to prevent it?

For interpreting of the word, I speak not, but applying of it being rightly interpreted; and for the rest, would to God the complaints were not true, of those things that have for diverse years in this Church been done publicly, and outwardly according to order: but that no inconvenience arise from hence, the care rests on them, to whom the dispensation of the word is committed, whose sedulous endeavor, to reprove and convince all unsound doctrine, not agreeing to the form of wholesome words, is the sovereign and only remedy to cure, or means to prevent this evil. For the close of all, we may observe, that those who are most offended, and afraid, lest others should encroach upon their callings, are for the most part such, as have almost deserted it themselves, neglecting their own employment, when they are the busiest of mortals, in things of this world. To conclude then, for what I have delivered in this particular, I conceive that I have the judgment and practice of the whole Church of Scotland, (agreeable to the word of God) for my warrant; witness that Act of their Assembly at Edinburgh, An. 1641. wherewith the learned Rutherford concludes his Defence of their Discipline, with whose words I will shut up this Discourse; Our Assembly also, commands godly conference at all occasional meetings, or as God's providence shall dispose, as the word of God commands, providing none invade the Pastor's office, to preach the word, who are not called thereunto by God and his Church.

FINIS.