The Principles of the Protestant Religion Maintained, Introduction · Reflections 4
Reflections on Chapt. 4th. of Miniſterial Gifts &c.
It will be ſuperfluous to quarrel with him about his method, ſince we are neceſſitated to follow him in his own path.
Sect. 1. He hath caſed us of ſome Trouble by acknowledging, that the things contained in this Chapter have a cloſe connection with the matter of the praeceding, i. e. if his Doctrine about Revelation & Inſpiration will not hold, neither will the enſuing: there will therefore (having already detected the Fallacy of thoſe) be need of little more than brief touches at the things here aſſerted.
His Charge in this Section, that we aſſert, Natural and acquired gifts of letter Learning (without a divine Inſpiration) to be ſufficient to qualifie a Goſpel Miniſter, and that Grace or true Piety is only accidental; may look black at the firſt view: but let our Judgement in that point be fully weighed, and we ſhall have no reaſon to be aſhamed of it.
That a man may be ſo Qualified, as to be capable of being Called to the Office of a Miniſter by a Goſpel Church, and yet not truly pious, we fear not to aſſert, but ſtill we believe that no man can diſcharge any Office of Truſt acceptable to God, without ſaving Grace. We here preſume (and ſhall have occaſion to prove it anon) That there's a mediate Call neceſſary to introduce a man into the work of the Miniſtry; ſince the Apoſtles times; and they who are to call them, muſt have ſome rule of diſcerning to regulate their Call by, which muſt be ſomething diſcernible; that their piety cannot be diſcerned as ſuch, he will anon put us upo… proving: If therefore this were neceſſar… to the Eſſence of the Officer, we could neve… know who is, or who is not a Miniſter. Bu… de facto, Chriſt Himſelf, condemns the Scribe and Phariſees for Hypocrites, and yet acknowledgeth their Office, Mat. 23.2, 3. Chriſ… Himſelf made Judas, not only a Miniſter, bu… an Apoſtle; we ſhall ſhortly ſee what he hat… to ſay againſt this. As for his Aſſerting tha… by divine Revelation a Quaker can infallibl… know a mans ſpiritual eſtate, it is precarious, preſumptuous and falſe: for tho' Go… knowes all mens hearts, yet that He gives … infallible Rules to know them by, ordinaril… or immediately cannot be evidenced: the Apoſtles themſelves never pretended to it, bu… were often miſtaken: Judas was not ſuſpected by his fellow-Apoſtles; Simon Magus paſt for a while, till he diſcovered himſelf; Demas went long unſuſpected, & wa… in high credit with Paul: We acknowledg… that men may diſcover themſelves by ſuc… things as are inconſiſtent with ſaving Grace and by this way we have too much Cauſe t… be perſwaded by Scripture Rules, that G. K is an Apoſtate and an unſanctified man but all mens ſins do not (like his) go before to Judgement.
His Inference then, That Hence a man …annot be known to be a true Miniſter without …his diſcovery, is vain: he can by our Doctrine, which is according to Scripture, tho not by him which is altogether unſcriptural; our People therefore are left in no perplexity about it.
Sect. 2. His Aſſertion, That No man can be a true Chriſtian without Divine Inſpiration, is hither-to unproved by him, and diſproved by us: and were it true (as it is otherwiſe) his Conſequence, viz. That without the ſame none can be a Goſpel Miniſter, is inconſequent: nor is it any abſurdity to ſay, That a man may be a true Miniſter, and yet not a true Chriſtian, i. e. he may be orderly called to the Office of the Miniſtry, though yet he may not be ſavingly brought home to God: There is therefore an Ambiguity in the word [True] which may be applied either to the Profeſſors or to the Profeſſion.
Sect. 3. He miſtakes the Apoſtles meaning, when he diſtinguiſheth between the miniſters of the letter and of the ſpirit, 2. Cor. 3.3, 6. for that whole Context aſſures us, that by the Letter he means the Old Teſtament, by the Spirit the New Teſtament, and the Reaſon of his ſo Calling them, is thence eaſie to be gathered.
His arguing the Neceſſity of Saving Grace becauſe, Spirtual gifts are requiſite, is altogether illogical, nor doth it at all help him, becauſe theſe alſo were purchaſed by Chriſt, for he hath purchaſed other things for us beſides Grace. That there is a ſpecifical Difference between Gifts and Grace, is certain, (though both may meet in the ſame man, & we ſeek for both in every Miniſter, to the beſt of our diſcerning) that theſe are ſeparable is beyond doubt; that a man may have Grace, and yet not ſpiritual gifts G. K. (implicitly at leaſt) acknowledgeth; yet Chriſt purchaſed Gifts for men, not meerly for the Salvation, but mainly for the Edifying of the Body, we are told Eph. 4.10, 11. that therefore becauſe a man muſt have ſpiriual gifts to make him a Miniſter, he muſt have ſaving Grace, is a Non Sequitur.
Sect. 4. And that theſe ſpiritual Gifts were diſcernable we deny not. There is a fair & eaſie Tryal to be made of them: but his inference that therefore They could diſcern whether men were true or falſe Aopſtles & Teachers, ſincere or Hypocrites, is to be better weighed: That falſe Apoſtles might be proved by their falſe Doctrine. is nothing dubious: That Hypocrites might diſcover themſelves by their fruits is alſo eaſy to acknowledge; but that in themſelves, without any ſuch Effects, and meerly by their looks, there was or is a ſpirit of immediate diſcerning them, is utterly untrue, neither hath he given us one Rule to direct us in it. As to his Citation of 1. Cor. 4.19. to prove this diſcerning, it helps him not, for the Apoſtle ſpeaks not there of their inward Grace, but of the fruits and effects of their Miniſtry, or of the Conformity of their Converſation to their Doctrine.
And whereas he cenſures us for Limiting one man to preach only, it is not true; we admit of one to preach one part of the day, and another on the other part, where they are to be had: only we require that they be ſuch as are fit for the Miniſtry; and we would not have others to do it. Nor did the Apoſtle intend that there ſhould be any Confuſion in this Affair, 1. Cor. 14.29. &c. and to very little purpoſe doth he quote 2. Tim. 3.5, 6, 7. (though we ſee what he would be at) for that is not appropriated to Teachers, but applicable to all Profeſſors; nor did we ever plead that Scandalous Miniſters whoſe Converſation is contradictory to their Profeſſion & Doctrine ſhould be continued in that Function, when once they are diſcovered to be ſuch. We therefore concede to him, that there ought to be a Tryal of men, and (if he will too) that it is not meerly whether what they preach be true Doctrine, but a great deal more; yet it muſt of neceſſity, be either of his Doctrine, his Miniſterial gifts, or his Life, or rather all three; beyond which we are to ſeek of what Tryal can be made by men; for man judgeth and muſt judge, according to what can be known: and the Searching of the heart is GOD's Prerogative.
Sect. 5. That becauſe we pretend not to Inſpiration, therefore we lay no claim to theſe ſpiritual gifts, is an Argument as vain as the author: Are there no Spiritual gifts but Inſpirations? are there not diverſities of them? ſee 1. Cor. 12.4, 5. Rom. 12.6, 7.8. His Inference, That hence We plainly confeſs that we have no infallible Diſcerning who is gracious, we aſſent unto; and yet we do believe we can diſcern of this as much as G. K. or any of his friends: and his Charge that we plead that all ſpiritual gifts are ceaſed, is notoriouſly falſe, for we try men by them; and we are ſure that theſe may continue, notwithſtanding the Ceſſation of Inſpirations; nor can he inferr the Contrary, till he prove (which he never will) that all ſpiritual Gifts belong to the head of Inſpirations: Hence neither doth it follow, that we muſt deny an …nward Call to the miniſtry; ſince there are other Criteria by which it may be judged of, a ſufficient Directory for which, we have in …he Scriptures, and have a power of Reaſon…ng & Judging without immediate Revelation. For him therefore to urge, That All that is …ot by Inſpiration [Church, Miniſters, Ordinances, Worſhip] muſt needs be of man's making, …s inſolent: Muſt every thing that is not by Inſpiration be Man-made? Hath not Chriſt …eft Inſtitutions for His Church in His Goſpel, …hat may ſufficiently inform them in their Duty? It is the Quakers that make Churches, and Ordinances, ſilent-meetings &c. under a deluded pretence of Inſpiration, without any Scripture Warrant.
On the ſame blind and perverſe notion it is that he chargeth us with plainly confeſſing …hat we have no Aſſurance, or Infallible Knowledge that we have the Spirit of God, or any of …hat Grace which is the operation of the Holy Ghoſt. For, Firſt the Charge is falſe, and all the world knows that we ſtand to maintain Infallible Aſſurance, againſt both Papiſts and Quakers and who ever deny it. And 2ly. We are ſatisfied this may be had without Immediate Revelation: A man may have the perception of ſuch Operations in him which by Scripture Rules he may be able to judge of, that they are of the Spirit of God, he himſelf aiding them in this Examen: and for what other end were all theſe Rules given but to help us herein? Rom. 8.3. Heb. 12.14. 1. Joh. 3.14. and many others.
His Cavil about Effective and Objective illumination is already anſwered, and it is an odious Aſperſion that he caſteth upon us, That we make men ſtones, that have no inward perception of what is acted upon their hearts; we beleeve that Grace hath a ſpiritual ſenſe; and when the Spirit of God Influenceth it, it can feel it: only there is Corruption in us too, and the Spirit of Deluſion ſometimes excites that, under cloſe pretences, which requires our Application to the Word of God for a Determination, Iſa. 8.20. His abuſe of Heb. 12.27. interpreting the Apoſtle, by things made to intend things of men's making is moſt groſs, For it is certain theſe things were of God's making, viz. the Old Teſtamnt-Ordinances which were now to be taken away to give place to Goſpel Inſtitutions of Chriſt's Appointment; and theſe are the Church, Miniſtry &c. which we maintain. But let any man purſue him in this Paragraph, and he ſhall perceive, that his very deſign is to take away all Goſpel Ordinances and worſhip and reduce all to Inſpirations; the Tendency whereof, to ſubvert the whole deſigne of Chriſt in his Goſpel, is ſufficiently Obſervable; for that all theſe were there inſtituted is undeniable, That therefore muſt be antiquated if this take place, contrary to Heb. 12.28. and let ſerious ſouls beware of ſuch as would rob them of the Goſpel.
His Sophiſms in Charging us of Blaſphemy, for ſaying, We have the Spirit of God, and yet ſaying, we have no infallible ſpirit; as if therefore we charged the Spirit of God Himſelf of being fallible, may ſeem to have ſome influence upon weak minds, (ſee pag. 41) it may therefore need a little Diſcuſſion: Obſerve then, that the Evidence which we have within us of the Certainty of our ſpiritual State, or of any ſpiritual motions in us, is confirmed by two witneſſes, God's Spirit, and our own, Rom. 8.16. and theſe are two diſtinct witneſſes, (the Quakers, indeed, have blaſphemouſly confounded them, and made them but one) now we acknowledged & beleeve that the witneſs of the ſpirit of God is Infallible, He cannot be deceived, neither will He deceive by witneſſing to a falſhood; but the witneſs of our own ſpirit is Fallible; becauſe we are perſons liable to miſtakes. Now, tho' the Spirit when He witneſſeth doth it Infallibly, yet He doth not make our ſpirits Infallible; and more than ſo, the Spirit of God witneſſeth as He will: ſometimes He withdraws His Teſtimony, and His Witneſs is commonly mediate, it is with our ſpirits: Now, the way in which our ſpirits witneſs is rational, i. e. by ſearching our ſtate. or examining the Suggeſtions in us, & bringing theſe things to the Rules of Tryal given in Scripture, 2. Cor. 13:5. In both the Examination and Tryal we may be miſtaken, for we know but in part, and yet ſo far as the Spirit of God confirms us by His Witneſs, we are infallibly aſſured.
We find alſo, that the inſpired men of old (ſuch as Paul) did not declare all things to the people by Immediate Revelation, but ſome things as they were skilful underſtanding Chriſtians, influenced with the ordinary Aſſiſtances of the Spirit of God, and rationally Judging of things: Hence Paul's diſtinction, 1. Cor. 7.12, — 25. and therefore the words alledged, verſe, 40. I think, &c. (for all his Railery) ſpeaks thus much, That he did not ſuggeſt theſe Advices by immediate Inſpiration, but by the Common Aſſiſtances that God affords His faithful Miniſters.
Sect. 6. How blaſphemouſly doth he in this Section aſcribe the effects of the Scripture to the Miniſters? he would have no Miniſter but ſuch through whom grace, ſpirit and life do emanate to the ſouls of the hearers; making them more than meerly inſtrumental in Converting and Edifying. We deny not but that a gracious Miniſter is raore likely to do good than another, but not by any power of his own, but becauſe, as he will be more faithful, ſo he may expect more of Gods Aſſiſtance and Bleſſing: but that he can by any Virtue of his own, any more heal a Soul, than thoſe Apoſtles could the body of a Cripple, (who utterly diſclaim it Act. 3.12.) we believe not, and we are confirmed by the Scripture, Joh. 1.13. And truly the Quakers want Charity, if they have ſuch a virtue to Convert and ſave all the world, and do not.
His Similitude of Miniſters being called Flames of Fire (if it intend Miniſters, and not rather Angels) is not Argumentative, …hey may be ſo compared, for their Activi…y, and Zeal, and not from the Efficacy in …hemſelves. And as little Cogent is his Inſtance of the Diſciples, Luc. 24.32. for …e forgat that Chriſt Himſelf was then the Preacher, who had a Divine Power; and yet we deny not but that the ſame may be ſaid of the preaching of another, but then it is the Spirit of God coming in between the mouth of the Speaker, and the hearts of the hearers who doth it, yea, though Chriſt had the Spirit without meaſure, yet how often did He preach without ſuch Efficacy? hence His Complaint, Iſa. 49.4. Yea, there were more plentiful Converſions after His Aſcention, by His Apoſtles, when the Holy Ghoſt was given, Act. 2. The Scripture by which he would prove this, 1. Pet. 4.11. is nothing to his purpoſe; For the Ability there ſpoken of, is an outward eſtate enabling them to give Alms, and more eſpecially concerneth the office of the Deacon in Relieving the poor out of the Church Treaſure, which muſt be done according to the ſtock in hand; and what is this to an inward Power of Converting ſouls?
Nor do…h he more exalt his Miniſtry than he degradeth the Word of GOD, denying it to be the Milk, which is to nouriſh us; making it nothing but a Bottle that carries this Milk; and yet the Scripture he alludes to, calls it the Milk. However, let it be the Bottle, ſtill we muſt go to that for our Nouriſhment, and draw it out of thoſe breaſts, and then there is no need of Immediate Inſpirations.
His Comparing Miniſters to Fathers is Scriptural; but the Improvement of the Similitude is his own, and like him. There are ſome things in which there is a likeneſs between theſe, which gave occaſion to the Compariſon, but yet they are far unequal Cauſes. A natural Father is a Father properly, for all G. K. denies it, and is ſomething more than an Inſtrument, he is a natural Efficient, a procreant cauſe, but the Miniſter is not ſo in the ſpiritual Regeneration, but meerly inſtrumental (which he alſo grants) and then ew-born Chriſtian derives no part of his new Nature from him, Joh. 1.13. And as unhappy is his improvement of the Metaphor of Seed, 2. Cor. 9.10. Iſa. 55.10. The former of which Texts only intends, that God hath given them an eſtate to be able to relieve others withal; the latter is of the Word it ſelf; (which is likened to grain, which the Miniſter only ſoweth) and which taketh rooting in the heart; and fructifies; and what is all this to the Miniſters being able to convert? or what Force will it give to his Inference, Viz. How then can a graceleſs man have any fruit or ſucceſs; ſeeing all fruit and ſucceſs belongs not to the inſtrument as proceeding from it? It's eaſily retorted, Why may not God (if he will) make uſe o… ſuch men to convert others by, ſince it depends not on them but Him? Herein H… may make His power the more to appear … tho' we have already ſaid, we beleeve tha… God ordinarily bleſſeth the labours of th… faithful with the greateſt ſucceſs. But we limit Him not.
Sect. 7. Nor are we pinched or narrowe… (as he inſultingly if not triumphantly boaſts) to prove our Call to the Miniſtry, notwiſtanding we deny it to be immediate: nor yet are w… neceſſitated to prove it mediate by deriving i… from the Pope, who is Antichriſt. We are no… ſtraitned about a Succeſſion, as if that only would make a Call mediate; (tho' we beleeve that Chriſt hath had a Church, and a Miniſtry continued alwaies ever ſince the Apoſtles.) A man's Call to the Miniſtry i… either Inward or Outward; neither of theſ… is Immediate: not the Inward Call, or th… perſuaſion which a man has that God calleth him; he hath it not by Revelation, but by Inveſtigation, for which (beſides his Inclination to it) he muſt prove his own Fitneſs for it, which muſt be by the mediate Application of himſelf to Scripture Rules, and judging of himſelf by them. His Outward Call i… alſo mediate, Viz. by men, on whom he ha… no warrant to impoſe himſelf; and ſhould he ſay he hath a Revelation for it, yet if he cannot prove it by Scriptures, G. K. beleev's they have no Obligation to Credit him; whereas an immediate Call is neither of men nor by men. Gal. 1.1.
Sect. 8. Having routed the Miniſters (in his arrogant Opinion) now to pulling down the Ordinances: and good reaſon they ſhould go together: and here (becauſe Preaching is ipſo facto caſhier'd with the Preacher) he only levels his Canon againſt Praying & Singing without Inſpiration: and that both publick & private. and,
1. For Prayer, he ſends a Challenge to produce one Inſtance in Scripture, where P…aying without the Spirit is commanded. We diſcover his Dilemma, and ſhall avoid the Horn: If being commanded to pray without the Spirit be taken in ſenſu Compoſito, i. e. to live content in a Graceleſs, Spiritleſs ſtate, and yet pray; or to reſt in our natural Alities without ſe…king the Aids of the Spirit of God; we beleeve there's no ſuch Command in the Word of God: But if it be taken in ſenſu Diviſo, i. e. that aſwel men without the Spirit, as ſuch as have the Spirit are under a Command to pray, we affirm it, & can give both Proof and Inſtance for it. Prayer is a moral Duty, and Want of Grace diſchargeth none from moral Obligations; for if it did, none of the apoſtate Race of Adam would come under Condemnation. That Simon Magus had not the Spirit, or ſaving Grace, we are ſure, and yet Peter commands him to pray for Grace and Converſion. He is alſo much miſtaken in ſaying, Do they not grant that all the prayers recorded in Scripture proceeded from Divine Inſpiration and Revelation? We never granted it, never will. The Scriptures themſelves were written by Inſpiration; but all the things there written of were not ſo. Abraham prayed for Iſhmael, by a natural affection ſanctifyed: and Paul's Praying thrice againſt his thorn, was from a Sence of the Affliction, and a Religious Perſuaſion that he was to go to God as Him who only could help him, which he knew without Inſpiration.
2. As for Singing: he doth not Condemn the thing, for fear he ſhould provoke his Friends the Singing Quakers: but two Things he has to Charge us guilty of, Singing with artificial muſick, & Notes or Tones, and ſinging on a Book: To the firſt, 'tis ſo fooliſh, that it is not worth a Reply; for would he have ſinging without ſinging? What Melody can there he without Notes, & Tones meaſured by Art? Doth he think Singing is only making a confuſed Noiſe? or doth the Spirit …une mens voice by immediate Inſpiration? or are men only to ſing in the Spirit, i. e. ſing and no… ſing? To the 2nd. Singing on a book pleads nothing for praying on a book, having different Reaſons. In prayer there is but one ſpeaks, and the other are only to join their Amen; but in Singing there is to be a joint Expreſſing themſelves, by all the Community; there muſt therefore be a known matter that is to be ſung, and that in ſuch a Meeter as is accommodable to the Tune ſung by them; the very nature of the thing calls for this: and ſure he will not ſay all this will come at once to all alike by immediate Inſpiration. Till therefore we can find better, we may make uſe of David's which are ſuited to all Conditions of Gods people. Theſe Chriſt Himſelf with His Diſciples made uſe of, and that at the Sacrament, Mat. 26.30. When they had ſung an Hymn, which is a Scripture Title of ſome of David's Pſalms, which are diſtributed into Pſalms, Hymns and Songs, to which the Apoſtle adviſeth Chriſtians, Col. 3.16. and theſe we are ſure were given by Inſpiration; That any now made by men are ſo, …here is nothing to prove.
Sect. 9. It is a pure peice of trifling whereby he would baffle the Plea which ſome make, Viz. That their Miniſters have their Call of the Church, and therefore it is mediate; by telling us that Miniſters were before Churches, and that this is to run in a Circle: for though we place not the whole of a Miniſters Call in this, yet his Cavil is empty, In order to the Calling of a Church, we grant that Miniſters are before it, and are Helps under Chriſt in the Calling of it and ſuch Chriſt uſed in the beginning of the Goſpel, but theſe were called extraordinarily & immediately by Chriſt Himſelf: but ſuch Miniſters do not live for ever, and the Church abides when they are gone; and is now in a Capacity of Supplying it ſelf, and ſo there is room for a mediate Call; and what Circle is there in this? There are Planters, & there are Waterers; and both Miniſters.
Sect. 10. One blow more at the Miniſters to make ſure work. Theſe are Eye-ſores of Quakers and all Hereticks; if they were out of the way, who diſcover all their abuſes, detect all their Fallacies & deceits, and eſtabliſh people in the Truth; what might they not do? If then they cannot perſwade them to lay down their Preaching, they will try if they can perſwade the people that they ow them no Maintenance, and if they can ſtarve them out, the buſineſs is done.
His firſt proof that Miniſters can require no Maintenance but what is voluntary and of Charity, is from 1. Cor. 9.14. It would make any man of Reaſon out of Love with the Quakers Spirit, if it interprets Scripture ſo Diametrically oppoſite to the Letter; his Argument muſt needs run thus; If God hath poſitively ordeined that Miniſters of the Goſpel ſhall have maintenance, then the people may chuſe whether they will maintain them or no: and it is obſervable, that the Apoſtle proveth this from the Ordinances of the Old Teſtament, relating to the Miniſters of the Tabernacle, concerning whom we find, that God not only ordeined that they ſhould be maintained, but what they ſhould have. And whereas he inferrs from hence, that they muſt only have neceſſary Maintenance, and that but if they are poor, juſt to relieve them and no more; it plainly contradicts the Apoſtle's Argument; for he pleads from the Care of God for the maintenance of the Old Teſtament Worſhip, and argues from the leſſer to the greater: Now what Proviſion God made for the Prieſts & Levites, is to be conjectured by what is recorded in the Levitical Law. For, (as judicious men have computed, and ſee particularly, Reinolds on Pſal. 115. page 477, 478.) the Tribe of Levi was not a fourtieth part of the people, & yet had as much maintenance allowed them as three of the other Tribes. Nor is the Miniſters Maintenance an Alms of Mercy, but a Debt in Juſtice, as the New-Teſtament fully cleareth, Gal. 66. 1. Tim. 5.17, 18. 1. Cor. 9. per totum: in which Chapter the Apoſtle proves it by many Arguments. And if it be due in Juſtice, how poorly doth he plead againſt the Care of the Magiſtrate, by Lawes to provide, that it ſhall be duly defrayed? All Acts of Juſtice come under the Cognizance of the Civil Magiſtrate, who is to ſee that all have their dues: nor does it prove any thing to the Contrary, that Chriſt ſent forth His diſciples, prohibiting them from taking any thing, and yet they wanted nothing: It was a Special Precept, and when Chriſt bids others to to do ſo, they may rely on His providence; till then it would be to tempt, and not to truſt it. Whereas therefore he ſaith, that there ſhould be no bargaining in this caſ…; it is built on the ſame miſtake. There is a due, and it is lawful to uſe wayes of prudence to obtain it: his Example of Paul is aliene: What tho' he laboured with his hands, not to make the Goſpel a Charge? yet we find 1. Cor. 9. that he there ſo ſtates the caſe, that no other ſhould ſuffer becauſe of his Example: proving that it was his due, if he ſhould require it, that he did it for a peculiar Reaſon. Nay we find that though he took no wages of the Churches of Achaia, yet he did elſe where. 2. Cor. 11.8, 9, 10. Nor for all his railing (will the Miniſters in New-England be ever Charged with oppreſſing the people: and what though Paul and others extraordinarily gifted. in the new planting of the Goſpel, and in times of Perſecution ſometimes laboured, and in part maintained themſelves; muſt they therefore who muſt induſtriouſly uſe the meanes to help them in their work, who live in times and places of the peaceable Settlement of the Goſpel, and among thoſe that profeſs it, do ſo too? If they then did it voluntarily, alwaies aſſerting their own liberty to do otherwiſe, muſt we do it of Conſtraint?
Sect. 11. Once agen, he muſt have a fling at our ſaying that true piety is not eſſential to a Goſpel Miniſter: What our Judgement is in this point, is already declared: he here only labours to enervate ſome of our Scripture proofs by Example.
1. For Judas; he cannot deny but he was a Miniſter, but tells us we cannot prove but he had ſome meaſure of piety: if his popiſh Docttrine of Falling from ſaving Grace may hold, we may be at a loſs, but if it be otherwiſe, (as we ſhall have occaſion afterwards to diſcuſs) it will be evident he never had any, for he died a graceleſs wretch.
2. For the Phariſees, whom Chriſt adviſed His followers to hear, as fitting in Moſes's Chair; he ſaith, their teaching belonged to the Law, and what's that to Goſpel-times? We reply, Whether G. K. or Paul were moſt infallible, judge ye; ſure he inſinuates that they were Goſpel Preachers, for he tells us the Goſpel was preached to the people then, Heb. 4.2. and by whom but by the Preachers?
3. That Paul rejoiced at the Goſpel's preaching, though they had ill ends that preached it, Phil. 1.15, — 18; and Conſequently they were ill men: he ſaith, 'tis nothing to the purpoſe, it juſtifies not their Preaching but commends the power and wiſdom of God. And we ſay too, that it juſtifies not their ſo preaching; but it at leaſt holds out thus much, That they were Preachers, and might do good by preaching elſe he would not have rejoiced in it: his Compariſon therefore from Perſecutors is impertinent; for though God's people rejoice to ſee Truth to ſpread and flouriſh under Perſecution, yet they do not therefore rejoice for perſecution; whereas Paul not only rejoiced that there was good done by their preaching, but that Chriſt was preached by them.