As for Instance, Some are called to the Ministry of the Word: Paul saith, There was a Necessity upon him to preach the Gospel, wo unto me, if I preach not.
If it be necessary that there be now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to occupy this Place; which Necessity, as it may be incumbent upon particular Persons, the Scripture neither doth nor can declare.
Object.If it be said, That the Qualifications of a Minister are found in the Scripture, and by applying these Qualifications to myself, I may know whether I be fit for such a Place or not:
Answ.I answer, The Qualifications of a Bishop, or Minister, as they are mentioned both in the Epistle to Timothy and Titus, are such as may be found in a private Christian; yea, which ought in some Measure to be in every true Christian: So that this giveth a Man no Certainty. Every Capacity to an Office giveth me not a sufficient Call to it.
Next again, By what Rule shall I judge if I be so qualified? How do I know that I am sober, meek, holy, harmless? Is it not the Testimony of the Spirit in my Conscience that must assure me hereof? And suppose that I was qualified and called, yet what Scripture-rule shall inform me, Whether it be my Duty to preach in this or that Place, in France or England, Holland or Germany? Whether I shall take up my Time in confirming the Faithful, reclaiming Hereticks, or converting Infidels, as also in writing Epistles to this or that Church?
The general Rules of the Scripture, viz. To be diligent in my Duty, to do all to the Glory of God, and for the Good of his Church, can give me no Light in this Thing. Seeing two different Things may both have a Respect to that Way, yet may I commit a great Error and Offence in doing the one, when I am called to the other. If Paul, when his Face was turned by the Lord toward Jerusalem, had gone back to Achaia, or Macedonia, he might have supposed he could have done God more acceptable Service in preaching and confirming the Churches, than in being shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly. Obedience is better than Sacrifice; and it is not our doing that which is good simply that pleaseth God, but that Good which he willeth us to do. Every Member hath its particular Place in the Body, as the Apostle sheweth, 1 Cor. xii. If then, I being the Foot, should offer to exercise the Office of the Hand; or being the Hand, that of the Tongue; my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a Schism in it. That which is good for one to do, may be sinful to another.So that that which is good for another to do, may be sinful to me: For as Masters will have their Servants to obey them, according to their good Pleasure, and not only in blindly doing that which may seem to them to tend to their Master’s Profit, whereby it may chance (the Master having Business both in the Field and in the House) that the Servant that knows not his Master’s Will may go to the Field, when it is the Mind of the Master he should stay and do the Business of the House, would not this Servant then deserve a Reproof, for not answering his Master’s Mind? And what Master is so sottish and careless, as, having many Servants, to leave them in such Disorder as not to assign each his particular Station, and not only the general Terms of doing that which is profitable? which would leave them in various Doubts, and certainly end in Confusion.
Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? Diversities of Gifts.The Apostle sheweth this Distinction well, Rom. xii. 6, 7, 8. Having then Gifts differing according to the Grace that is given to 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 what Scripture-rule sheweth me that I ought to exhort, rather than prophesy? or to minister, rather than teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Christian.
Of Faith and Salvation can the Scripture assure thee?Moreover, that which of all Things is most needful for him to know, to wit, whether he really be in the Faith, and an Heir of Salvation, or not, the Scripture can give him no Certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable all do unanimously acknowledge; besides that it is especially commanded, 2 Cor. xiii. 5. Examine yourselves whether ye be in the Faith, prove yourselves; know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? And 2 Pet. i. 10. Wherefore the rather, Brethren, give all Diligence to make your Calling and Election sure. Now I say, What Scripture-rule can assure me that I have true Faith? That my Calling and Election is sure?
If it be said, By comparing the Scripture-marks of true Faith with mine:
I demand, Wherewith shall I make this Observation? What shall ascertain me that I am not mistaken? It cannot be the Scripture: That is the Matter under Debate.
If it be said, My own Heart:
How unfit a Judge is it in its own Case? And how like to be partial, especially if it be yet unrenewed? Doth not the Scripture say, that it is deceitful above all Things? The Heart of Man deceitful.I find the Promises, I find the Threatenings in the Scripture; but who telleth me that the one belongs to me more than the other? The Scripture gives me a mere Declaration of these Things, but makes no Application; so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in Scripture;
He that believes, shall be saved: Thence I draw the Assumption.
But I, Robert, believe:
Therefore, I shall be saved.
The Minor is of my own making, not expressed in the Scripture; and so a human Conclusion, not a divine Position; so that my Faith and Assurance here is not built upon a Scripture Proposition, but upon an human Principle; which, unless I be sure of elsewhere, the Scripture gives me no Certainty in the Matter.
Again, If I should pursue the Argument further, and seek a new Medium out of the Scripture, the same Difficulty would occur: Thus,
He that hath the true and certain Marks of true Faith, hath true Faith:
But I have those Marks:
Therefore I have true Faith.
For the Assumption is still here of my own making, and is not found in the Scriptures; and by Consequence the Conclusion can be no better, since it still followeth the weaker Proposition. The inward Testimony of the Spirit the Seal of Scripture-Promises.This is indeed so pungent, that the best of Protestants, who plead for this Assurance, ascribe it to the inward Testimony of the Spirit, as Calvin, in that large Citation, quoted in the Former Proposition. So that, not to seek farther into the Writings of the primitive Protestants, which are full of such Expressions, even the Westminster Confession of Faith affirmeth, Chap. 18. Sect. 12. “This Certainty is not a bare Conjecture and probable Persuasion, grounded upon fallible Hope, but an infallible Assurance of Faith, founded upon the Divine Truth of the Promise of Salvation; the inward Evidences of these Graces, unto which these Promises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits that we are the Children of God; which Spirit is the Earnest of our Inheritance, whereby we are sealed to the Day of Redemption.”
Moreover, the Scripture itself, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm itself a Rule sufficient to give it, but wholly ascribeth it to the Spirit, as Rom. viii. 16. The Spirit itself beareth Witness with our Spirit, that we are the Children of God. 1 John iv. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit; and Chap. v. 6. And it is the Spirit that beareth Witness, because the Spirit is Truth.
§. IV.
That the Scriptures are not the chief Rule.Lastly, That cannot be the only, principal, nor chief Rule, which doth not universally