The Covenant of God Entered with Mankind, Chapter 26
CHAP. XXVI.
The neceſſity of a Miniſtery, to bring men into Covenant with God, and to bring them up to the termes of the Covenant.
FRom hence ſeveral Corollaries may be drawn, and Inferences made. 1. Of the neceſſity of a Miniſtery a conſtant ſtanding Miniſtery, as, to bring men into covenant with God▪ ſo, to bring them alſo up to the termes of the covenant, to a lively ſaving faith, and ſincere obedience; God works not man into covenant by immediate voice, Neither doth he uſe the Miniſtery of Angels, in his ordinary way of working of it. But when he would take in, the Nations of the world, into covenant with himſelf, he ſends out his Miniſters for that work, giving them a Commiſſion with gifts and abilities ſuitable to diſciple all Nations, Matth 28. 19.Where a Miniſtery is not, there is no Covenant-people. Where a Miniſtery comes not, there that people remaine out of covenant, in the ſtate of the Epheſians before their call, as it is ſet out by the Apoſtle, Epheſ. 2. 12. without Chriſt, aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenants of promiſe, having no hope and without God in the world. Where the Goſpel is tendered and refuſed there is no Covenant.And where the Goſpel-covenant is tendered, and not received, there that people continue out of covenant, rejecting the councel of God againſt themſelves, Luke 7. 30. and rendering themſelves unworthy of everlaſting life, Acts 13. 46. This was the caſe of the people of Athens, There Paul preacht, yet there he ſetled (for ought we read) no Church of beleevers, though he had there ſome particular Converts, Dionyſius the Areopagite, and a woman named Damaris, Where the Goſpel is tendred, there is a people in Covenant.with others, Acts 17 34. Where the word was delivered, and there received, there was a people in covenant with God, as at Epheſus, Corinth, Philippi, Theſſalonica, &c. Thoſe Miniſters had the honour of planting, of laying the firſt foundation, of preaching where Chriſt before had not been named, Rom. 15. 20. A people thus brought into covenant, do not alwayes come up to the termes of the covenant; All covenanters keep not covenant, their hearts are not ſteady in it; Therefore there is no leſſe neceſſity of a Miniſtery, in eſtabliſhed Churches, to keep up a people in Covenant with God, through the termes of the covenant to bring them to the happineſſe promiſed, Theirs is the work of watering, of building on anothers foundation, of preaching Chriſt, where Chriſt before, at leaſt was known by name, and in ſome ſort profeſſed. That there was ſuch a Miniſtery in the Church of the Jews, to teach Jacob his Laws, and Iſrael his judgements, to require what God in covenant called for, is not denyed that a Miniſtery was neceſſary in the Primitive Apoſtolique times, to work men into covenant, and for the plantation of Churches, is confeſt likewiſe. But when the Apoſtles left the world, then this order (as ſome ſay) ſell with them, all Miniſterial power died with them. We are made to beleeve (ſaith one) becauſe the Apoſtles were ordained by God to be Teachers of the people, and endued with gifts for that end, that therefore there is a like divine, though ſecret Ordination from God in the making of our Miniſters. Compaſſionate Samaritane, page 24, 25. But if the Scriptures may be heard, this may ſoone be decided: I ſhall therefore by arguments make it appear.
Firſt, that God hath eſtabliſhed a Miniſtery, and appointed it through all the ages of the world to be perpetuated.
Secondly, I ſhall give reaſons to manifeſt the neceſſity of ſuch a Miniſtery to be thus eſtabliſhed and continued.
That ſuch a one is eſtabliſhed, appears
Firſt,Reaſons proving the eſtabliſhment of a Miniſtery to be perpe…uated through all ages. By the work that they have to do, given them in commiſſion, by Chriſt Jeſus, Matth. 28. 19 20. Go, Diſciple all Nations, baptizing them in the Name of the Father, the Sonne, and the Holy Ghoſt, teaching them to obſerve all things whatſoever I have commanded you. Here is commiſſion given for the diſpenſation of the Word and Sacraments. That of the Word, is either for laying the firſt foundation, or for the ſuperſtruction, either for their work of planting, preaching where Chriſt was never known by name; or elſe for watering, to carry on that happy beginning. Their firſt work in laying the firſt foundation, is given in charge in theſe words, Diſciple all Nations, which was not the work of one age. Though Egeſippus (as he is quoted by Doctor Andrews, Preface to the Decalogue, page 7.) ſaith, That there was no known Common-wealth in any part of the world inhabited, but within fourty years after Chriſts paſſion received a great ſhaking off of Heatheniſh Religion; yet the whole work after ſo many Centuries of yeeres, is not yet done; Thoſe that are learned in Geography ſay, that there is not above the nineteenth part of the inhabited world, that beares the name of Chriſtian, and a great part of thoſe ſo over-runne with Barbariſme, that they have little more than a name that they live; when yet we beleeve the work ſhall be more univerſal, that as God was once knowne in Jury, his Name great in Iſrael; So it ſhall be from the riſing of the Sunne to the going down thereof, Mal. 1. 11. And that the Kingdomes of the world ſhall become the Kingdomes of our Lord and of his Chriſt, Revel. 11. 15. Their work of ſuperſtruction or building up of Diſciples, is given them in charge in theſe words, teaching them to obſerve all whatſoever I have commanded you. As long as homage is due to Chriſt, ſo long a Miniſtery is to be continued to call for it, and give directions in it, which we finde farther held out, Epheſ. 4. 11, 13, 14, 15. There is an enumeration of Miniſterial functions, extraordinary and ordinary, as there is an appointment of Apoſtles, Prophets, Evangeliſts; So, alſo of Paſtors and Teachers, their work is there pointed out, for the perfecting of the Saints, for the work of the Miniſtery, for the edifying of the body of Chriſt; as alſo their duration and continuance, till we all come in the unity of faith, and of the knowledge of the Sonne of God, unto a perfect man, unto the meaſure of the ſtature of the fulneſſe of Christ. When in the world all are Saints, and no imperfection can be found in theſe Saints, nor any thing wanting in the Myſtical body of Chriſt, when there is not an errour to be found, either in judgement or practice, nor a ſeducer, or falſe teacher feared, then, and not before, a Miniſtery may be ſpared; This will not be, as long as there is a Devil in Hell, and a man with corruption upon earth. There is not a man that oppoſeth a Miniſtery, but the being of that man is an unanſwerable argument for the eſtabliſhment of it. Their work for diſpenſation of the Sacraments is given in charge explicitely in thoſe words, Baptizing them, &c. as implicitely in that charge, Teaching them to obſerve all that I have commanded. This of Baptiſme anſwers in duration to that other Sacrament of the Lords Supper, 1 Cor. 11. 26. As oft as you eat of this bread, and drink of this cup, you ſhew forth the Lords death till he come.
Secondly, It appears in the promiſe of Chriſt Jeſus, annext by way of encouragement in this work, verſe 20. Lo, I am with you alwayes, even unto the end of the world. This is we ſee to the uttermoſt extent of time, alwayes, even all dayes, to the worlds end. And howſoever ſome quarrel may be raiſed about the phraſe foreign, Saeculi being taken in ſo various an acception in the holy Scriptures; yet the ſubject matter whereon it is ſpoken, is a work of more laſting (as hath been obſerved) than one age, together with the phraſe annext; The conſummation or finiſhing, plainly ſignifies that this promiſe is for perpetuity till Chriſts coming at the end of ages*There was an end of ages at Chriſts firſt coming, Heb. 9. 26. There ſhall be an end of ages at his ſecond coming. See Gomarus Tom. 2. p. 530.. That which puts a period to the Lords Supper, muſt alone put a period to this work; And for any to make a promiſe to a dying man, ready to yeeld up the ghoſt, for help for many years, who is but to live few yeares, were a ſtrange promiſe; And to ſettle a function of the Miniſtery with a promiſe of aſſiſtance through all ages, when it muſt be extinct in that age, were as ſtrange a promiſe. A promiſe to a Non-entity, or meere Chimara. Miniſters then are in the Church as Starres, not as Meteors; they grow as Plants, not as Muſhromes, their duration is not for a yeare, for an age, but through all ages.
Thirdly, this appeares by the Apoſtles care for a ſucceſſion, Being not ſuffered to continue by reaſon of death, they took care for others to fill up their places; in the Churches which they had planted. Therefore Paul (called, not by man, but by a viſion and voice from heaven) gives order for a Miniſterial call by Ordination, Giving charge to Titus, Tit. 1. 5. to ordaine Elders in every City, and this by laying on of the hands of the Presbytery, 1 Tim. 4. 14. to whom the care of Church-inſpection was by him committed, Acts 20. 17. compared with verſe 28. And Paul and Barnabas in their journal, Acts 14. 23. Ordained Elders in every Church, and recommended them to God with prayer and faſting, of which more afterwards.
Fourthly, this appears in the ſetled Paſtors, which were found in conſtituted, eſtabliſhed Churches. Epaphroditus in Philippi, Philip. 2. 25. Archippus in Coleſſes, Col. 4. 17. Thoſe of Epheſus, which gave the Apoſtles meeting at Miletum, Acts 20. 17. John who lived longeſt of the Apoſtles, and wrote his Revelation towards the ending of his dayes in the Iſſle of Pathmos, Rev. 1. 9. in his baniſhment there for the teſtimony of Jeſus Chriſt; writes ſeveral Epiſtles to the Angels, of the ſeveral reſpective Churches in Aſia, which Angels were to be his ſurvivors, and are not denied by any, to be Miniſters of thoſe ſeveral City-churches there mentioned, Whether theſe Churches were ſuch as have been called Dioceſan, Presbyterial, or Congregational, is not here to be queſtioned, but that they were Miniſters appointed over their ſeveral charges, is out of queſtion.
Fifthly, This appeares by the charge given for reſpect and eſteeme to be given to thoſe who thus ſtood up in ſucceſſion in ſuch eſtabliſhed Churches, 1 Theſ. 5. 12, 13. We beſeech you, brethren, to know them which labour among you, and are over you in the Lord, and admoniſh you, and to eſteeme them very highly in love for their works ſake. Phil. 2 29. Receive him therefore in the Lord with all gladneſſe, and hold ſuch in reputation. Obey them that have the rule over you, and ſubmit your ſelves; 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, Heb. 13. 17. Theſe were not to be reviled, railed upon; but reverenced, honoured and obeyed; and an Order not in being, is not to be thus honoured.
Sixthly, it appeares by the Ordinance of the Lord Jeſus for their liveli-hood and ſubſiſtence, 1 Cor. 9. 13, 14. Do ye not know that they which Miniſter about holy things, live of the things of the Temple? and they which wait at the Altar, are partakers with the Altar? Even ſo hath the Lord ordained, that they which preach the Goſpel; ſhould live of the Goſpel. Here we finde three things implied. 1. That there was a particular order of men in the time of the Law, ſeparated by God for the Miniſterial work, and deſigned by his eſpecial appointment for that buſineſſe. 2. That there is a proportionable Ordinance of Chriſt in Goſpel-times of ſelect men for that buſineſſe. 3. That maintenance by Gods appointment was deſigned, as for one, ſo for both in their reſpective times and ſucceſſion.
Seventhly, It is farther cleared, by that hand of Providence, that hath anſwerably provided in all ages, men for this work, in a conſtant ſucceſſion. No age ſince the Apoſtles, have wanted them, I ſay not that there was a Miniſtery in every age, in equal purity and luſtre, yet all ages held up that order, and Papacy, when the Minſtery was laid moſt low, found out thoſe that were faithful to Chriſt Ieſus. Some ſet Providence ſo high, that they make it a rule of life, as well, as, Scriptures; Me thinks it may be confeſt, that it gives ſome light to doubtful Scriptures, The analogy of faith being held firme, ſomewhat may be gathered from it. To give inſtance in thoſe Scriptures which ſeeme to beare witneſſe of a glorious call of the Iewes, which moſt receive, and ſome queſtion, God ſo ordering by providence, that in the revolution of ſo many ages, they ſtill continue a diſtinct people, ſeparate from others not joyning in their worſhip, but retaining ſtill their own; and keeping up the Scriptures of the Old Teſtament, when no ſuch thing can be ſaid of any captivated diſperſed people, it ſeemes to ſpeak that they wait for, and as it were, expect when the vaile may be taken off; that they may returne to the Lord. But here, providence ſeconding ſuch clear Texts of Scripture, ſuch that leave not a doubt behinde them unleſſe men ſhut their eyes againſt the Sunne, may ſure be acknowledged to be an additional demonſtration.
For reaſons of the neceſſity of ſuch an eſtabliſhed Miniſtery to be continued in conſtituted Churches.Reaſons evincing a neceſſity of ſuch an eſtabliſhed Miniſtery.
1. The Church of God is to continue, and have its abode through all ages of the world; as long as a world is to continue, ſo long a Church is to continue, in which God may have glory by Chriſt Jeſus, Epheſ. 3. 21. and therefore compared to a mountaine, as for eminence, ſo for continuance, Pſalme 125. 1. to an houſe built by Chriſt himſelf on a rock, againſt which the gates of hell ſhall not prevaile. Now a Miniſtery and a Church cannot be ſeparated; It is of the integrality, if not of the eſſence of it. A Church ſetled by a Miniſtery, may continue being for ſome time, though in much imperfection, without a Miniſtery, but will ſoon be without being. This is confeſt of all that would hold up a Church in being; whether Epiſcopal, Independent, or Presbyterial. They that would level a Miniſtery (which is the work of many) would level all Churches upon earth alſo. They would drive God from off the earth, and lay his glory in the duſt.
2. There muſt be intercourſe between God and his people, between earth and heaven in all ages. It ſhall at no time be truly ſaid with thoſe Apoſtates, Ezek. 8. 12. The Lord hath forſaken the earth. Now there muſt be men deſigned, Embaſſadours appointed to carry on this work. As the Prieſts in the Law were ordained for men in things appertaining to God, as Heb. 5. 1. So the Miniſters of the Goſpel have a parallel inſtitution in ſucceſſion, 1 Cor. 9. 14. God in no age carries it on in an immediate way and manner.
3. Take away this Ordinance of a Miniſterial function, and all ſpiritual miſeries to an utter confuſed Chaos will preſently and neceſſarily follow. Firſt, Ignorance, all ſpiritual darkneſſe and blindneſſe. As the ſetting of the Sunne brings darkneſſe upon the Horizon, ſo the abſence of a Miniſtery brings darkneſſe upon the Church. They are the light of the world, Matth. 5. 14. John Baptiſt was a burning light, John 5. 35. Paul was ſent to bring a people from darkneſſe to light, as Acts 26. 18. Their Miniſtery is called a Viſion, without them men are without light. It is the higheſt of contradictions to cry up light, and cry down a Miniſterial function. Secondly, Wickedneſſe; this follows from the former. If a man walk in the night he ſtumbleth, (ſaith our Saviour) becauſe there is no light in him, John 11. 10. An ignorant man cannot be above a wicked man, Epheſ. 4. 18. Alienated from the life of God by reaſon of their ignorance that is in them: As that Prodigal (which the wiſe man brings in complaining, that he had not obeyed the voice of his Teachers) was almoſt in all the evil in the midſt of the Aſſembly, Prov 5. 12. So, they may ſay that want Teachers; Blinde places of the earth are full of the habitations of cruelty, Pſal. 74. 20. Thirdly, Errour, Hereſie, Blaſphemy. This is evident. 1. In Reaſon. Men that want a guide muſt needs go aſtray, Sheep without a Shepherd, cannot long hold their walk. The Apoſtle knew, that after his departure, ravening wolves would ariſe, not ſparing the flock, Acts 20 29. What a Wolf is to the flock, that a ſeducer is to the Church. Theſe waited the opportunity of the Apoſtles abſence; Smite the Shepherd, and the ſheep will be ſcattered; when there is no ſhepherd in Iſrael, every man does that which is right in his own eyes, as when there is no King in Iſrael. 2. By Experience, What groſſe opinions in worſhip did the Iſraelites entertaine in Moſes his fourty days abſence from them? Let us go no further than our ſelves, Since a Miniſtery in England was blaſted, and men made it their honour to revile and reproach it; how fruitful have we been in thoſe monſters, from the loweſt ſtep of Semiſeparation, to the higheſt pitch of Rantiſme? which hath occaſioned all thoſe atteſtations to the truth of Chriſt Jeſus againſt Errours, Hereſies, and Blaſphemies of this time, from the Miniſters of Chriſt, in moſt parts of this Nation. Jeſus Chriſt leaving not himſelf without witneſſe, In which we may ſee liſts of them unto trembling amazement. But if we cannot ſee it at home, let us heare of it from abroad, from the penne of a Proteſtant Divine, making obſervation of the ſtate of the Church in England, gives this ſad, and too true report unto the world: *Anglia bis 4. annis facta eſt collu…ies & lerna omnium errotum & ſectarum: nulla à condito orbe provincia tam parvo ſpa…io tot manſtroſas haereſes protulit, atque haec. Referunt. Theo… Ceſtrenſ. in atteſtatione ſua excuſa. Anno Domini. 648.That England in foure yeares ſpace is become an …eap and ſink of all Errours and Sects, No Province from the beginning of the world, ever brought forth, in ſo little a ſpace, ſo many monstrous Hereſies, as this. Honor. Reggus Comment de ſtatu Eccleſiae in Anglia, pag. 1. Hath Chriſt any thing that he may enjoy unqueſtioned among us? As he may not have an Embaſſadour, ſo he muſt not enjoy a Day, or an Ordinance, not ſo much as his Deity among us. 3. If neither Reaſon nor experience, will ſerve to convince us, let the Apoſtle be heard, Epheſ. 4. 11, 14. He gave gifts unto men, ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors, and ſome teachers, that we be not as children …oſt to and fro, with every winde of Doctrine. One end of the Miniſtery is eſtabliſhment of Saints againſt Errours. And it is not the leaſt of the cunning ſleights of men to throw down a Miniſtery, that errour may be introduced, and Hereſies planted, we muſt not look to be ſecure from Seducers, longer than a Miniſtery ballaſts us.
It is objected that in New Teſtament-times, Objections againſt a Miniſterial Ordinance anſwered Joel 2. 28, 29. vindicated.there is a Promiſe, that God will poure out his Spirit on all fleſh, ſonnes and daughters ſhall prophecy; your old men ſhall dream dreams, your young men ſhall ſee viſions. And alſo upon the ſervants, and upon the handmaids, in thoſe dayes will I poure out my Spirit, Ioel 2. 28, 29 So that now this office is not with limit to ſome, but promiſcuouſly in all.
Firſt, Anſw. Old Teſtament-prophecies muſt be underſtood according to New Teſtament-Interpretations, Not alwayes, as in the letter they may ſeem to hold things out, but as the Spirit of God there unfolds them; and as the event to thoſe that live in afterages in the Church, cleares them. The rigid adhering to the letter of myſtical prophecies, hath brought many into dangerous ſnares. This holds the Jews in blindneſſe, Looking after a Meſſiah, with a temporal rule and power, they will receive no other. This cauſed many in Chriſts time, to expect Elijah in perſon, and not to regard John, who came in the power and Spirit of Elijah. This holds thoſe of the Church of Rome, that they ſee not that Antichriſt, who oppoſeth Chriſt in a myſtery, but expect one that oppoſeth Chriſt openly. And let others take heed, that it do not deceive them, while they look after a perſonal reigne of Chriſt upon earth, which ſome myſterious Scriptures ſeeme to imply, when open cleare Texts do manifeſtly contradict.
Secondly, when in New Teſtament-times, this prophecy was firſt fulfilled, obſerve what way was taken for the fulfilling of it, The Spirit comes in the forme of tongues, fiery and cloven, and ſate upon each of the Apoſtles, and this Peter ſayes, was that which was foretold by Joel the Prophet, Acts 2. 16. There is a ſingular analogy between Scripture-ſignes, and the thing ſignified; whether ordinary in Sacraments, or extraordinary in Viſions. This ſhews in what manner, and way, the Spirit is communicated, in all Languages, and Nations, and that the Spirit is received by the hearing of Faith; If Peter may interpret Joel, a Miniſtery is eſtabliſhed, and not overthrown.
Thirdly, thoſe high expreſſions there, ſerve only to ſet out the abundance of knowledge which men by the Miniſterial work ſhould reach in Goſpel-times; what Prophets then ſaw, and thoſe that ſaw viſions, and dreamed dreames knew, that men of all ranks ſhould ſee, What the Prophets diligently enquired after, 1 Pet. 1. 12. they ſhould underſtand.
Fourthly, I could wiſh that theſe men would compare another prophecie of New Teſtament-times, Zach. 13. 2. where the Lord promiſes to cauſe the Prophets, and the unclean ſpirits to paſſe out of the land. Prophets there, are men of unclean ſpirits; thoſe falſe ſpirits that are gone out into the world. Theſe ſhall be brought to a ſerious conviction, and ſhall be aſhamed every one of his Viſion, of the ſpirit of the which they uſe to ſpeak, the revelation of which they were wont to boaſt; and ſhall no longer weare a rough garment to deceive, ſh…l relinquiſh that calling, function or practice, giving in this reaſon; I am no Prophet, man taught me to keep cattel from my youth. Becauſe they were bred for husbandry, man another way, therefore they are not for this function; In the caſe of extraordinary inſpiration, this indeed holds not; Amos pleads, Amos 7. 14. I was no Prophet, nor a Prophets ſon, but I was an herdman, and a gatherer of Sycamore fruit; He was thus trained up, and therefore lived in this calling, in which he was trained, till God gave him an extraordinary call; and this he pleads, The Lord took me as I followed the flock, and the Lord ſaid unto me, Go, propheſie to my people Iſrael, verſe 15. Robinſon the learnedſt Penne (I ſuppoſe) of that party, undertaking to defend the liberty of all, promiſcuouſly to preach the Goſpel, and that it is no proper work of a Select Miniſtery, inſtances in Chriſt and his Apoſtles, who preacht (ſaith he) in the Jewiſh Church without contradiction: And whereas we except againſt this; that they were extraordinarily called, and qualified, he anſwers, that the exception, though true, yet is not of force, for their argument is not that they preached (which their extraordinary call would warrant,) but that they preached and were not excepted againſt by the Jewes; who did not beleeve any extraordinary immediate call of theirs, yet never excepted againſt them; but received them, upon the account of private men, and therefore it appears that it was their ordinary courſe, that any gifted man might preach without control.
Anſ. It is wonder, Anſw. ſo quick-ſighted a man, could not ſee that Chriſt himſelf was excepted againſt by the Jewiſh Elders, and that upon this very point, how often we know not, but we ſee it upon record, in three ſeveral Evangeliſts that the excepted againſt him. The chief Prieſts and the Elders of … to him as he was teaching, and ſaid, by what authority … thou theſe things, and who gave thee this authority? Luke 20. 21. Matth. 21. 23. Mark 11. 7. Their argument runs thus: They that preach the Goſpel muſt have their authority for it. Thou undertakeſt this work, produce thy authority, let us ſee thy warrant? Chriſt anſwers not, that it was each mans l…berty, and duty, who had gifts, as he muſt have done, elſe he was wanting in his defence of the truth, in caſe their propoſition had been falſe, but puts a queſtion, in which he clearly holds out his extraordinary call; The baptiſme of John, whence was it, from heaven, or of men? As John Baptized, ſo I preach. He baptized not, neither do I preach without authority, whence we may collect that he that may preſume to ſet up a new Sacrament, without farther authority, may with the ſame liberty, undertake to be a Goſpel-Preacher.
2. That Prophecy is objected, Object. Jerem. 31. 31, 32, 33. 34. This ſhall be the Covenant that I will make with the houſe of Iſrael; Jerem. 31. 31, 32, 33, 34. vindicated.After thoſe dayes, ſaith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people. And they ſhall teach no more every man his neighbour, and every man his brother, ſaying, Know the Lord; for they ſhall all know me from the leaſt of them, even unto the greateſt of them, ſaith the Lord, for I will forgive their inquity, and remember their ſin no more.
This Text is frequently produced for ſeveral purpoſes, Anſw. as to aſſert an unconditional covenant, (that all lies on Gods hand, and we are engaged to nothing) ſo to decry all Goſpel-Ordinances, all uſe of a Miniſtery to teach the good knowledge of the Lord; Some make uſe of it for one of theſe ends, and confeſſe it will not ſerve for both; It will ſet up an unconditional covenant, but it will not deſtroy New Teſtament-Ordinances; Others will have it ſerve both, when the truth is aright underſtood, it ſerves for neither.
The two firſt branches of the former anſwer will give ſatisfaction here; If Old Teſtament-Prophecies are to be underſtood according to New Teſtament-Interpretations, then no unconditional covenant will here be eſtabliſhed, nor yet Goſpel-Ordinances decryed; ſeeing in the New Teſtament, covenant-conditions are clearly and undeniably held out, and a Goſpel-Miniſtery eſtabliſhed, which already in both parts is fully cleared. A Miniſtery is ſet up with inſtructions to require faith and repentance, and that upon thoſe termes, that without them there is no remiſſion of ſins, no ſalvation.
2. As to that, for which it is here produced, it rather ſerves for overthrow of mutual conferences, Chriſtian communion for mutual edification, than the Miniſterial power. The Text is, not that ye ſhall have no more Teachers in publick; But they ſhall teach no more every man his brother, and every man his neighbour; for every one ſhall know him, &c. The Apoſtles charge, Col. 3. 16. flies full in the face of this Interpretation, Let the Word of Chriſt dwell in you plenteouſly in all wiſdome, ſpeaking to one another, This Prophecie is ſo ſtreined, that there is no need of ſuch admonition, nor any uſe of brotherly exhortations. Certainly neither of theſe inferences from this Prophecie, were in the Apoſtles thoughts, when he exhorted the Theſſalonians, 1 Theſ. 5. 11. Comfort your ſelves together, and edifie one another, even as alſo ye do, adding in the next verſes: And we beſeech you brethren to know them which labour among you, and are over you in the Lord, and admoniſh you, and to eſteem them very highly in love for their works ſake, &c. The councel had been more ſutable, to have bid them to have ceaſed this mutual conſolation, and edification; And, as for th…ſe that were over them, that diſtinction of over, and under, was Antichriſtian, that they muſt ceaſe to honour, and make it their buſineſſe to level them. But above all, it is wonder, how thoſe that are high, in ſetting up, all for Teachers, and will have liberty of prophecie promiſcuous, can with face urge this Text, The letter of it being againſt, brother and brother, neighbour and neighbour, teaching one another, and not againſt a Miniſterial way for edification.
3. For the full interpretation of the words, that of King James muſt be acknowledged; In myſtical prophecies, it is farre more eaſie to confute an abſurd interpretation; than finde out a true one. One that joynes in the former part, to eſtabliſh an unconditional covenant, againſt New Teſtament-light, yet leaves them in the latter, and ſays, The not teaching one another, there ſpoken of, is meant of that obſcure teaching which was under the Law. I wiſh that his party would here heed him, and that himſelf would conſider, that when he would have them to recede from the rigid adhering to the letter of this part of the prophecie, for overthrow of all helps for knowledge, whether he have not equal cauſe to recede from that which he, would with like rigour faſten upon it; I ſhall undertake as clearly from the New Teſtament, to hold out conditions in the covenant of Grace; as any other man ſhall finde either warrant, or Ordinance for publick, or private admonition or exhortation; They ſhall not have ſo much need of teaching as formerly, ſay the Annotations on that place, and it is plaine, that, that is often ſpoken in Scripture negatively; that is meant comparatively; I will have mercy, and not ſacrifice, Hoſ. 6. 6. When he would have both mercy and ſacrifice, though mercy preferred above ſacrifice. Calvin hath fully ſpoken to this objection, ſatisfying both his Adverſary and his Reader, giving them a full refutation, and the Text a good interpretation:aQuòd autem fanatici homines hinc occaſionem arripiunt, abolendae exterrae praedicationis, acſi ſub Chriſti regno eſſet ſuperuacua, facilè corum inſania rejell… tur. Haec corum eſt objectio Poſt Chriſti adventum non debet quiſ que ; proximum ſuum docere; ſaceſſat ig…tur externum Miniſterium, ut internae Dei inſpirationi detur locus. Atqui praeter…unt quod in primis animadverſione dignum erat. Neque enim in totum Propheta negat quin docturi ſint alii alios, ſed haec ſunt verb…, non doccbunt, dicendo, Cognoſce Dominum, acſi diceret, non amplius occupabit hominum mentes igneratia qualis antehac, ut neſciant quis ſit Deus Scimus autem duplicem eſſe Doctrinae uſum Primò, ut qui poenitus rades ſunt a primis elementis incipiant deinde ut qui jam ſunt initiati majores faciant progreſſus. Quum ergo Chriſtianis quam …u vivunt proficiendum ſit, certum eſt, ne minem uſquo adeò ſatere. qaiu …oceri opus habeat utpars non poſtremae ſapieriae noſtrae ſit docilitas; Quae autem proficiendi ſit ratio ſi velimus eſſe Chriſti diſcipuli, Ptulus oſtendit ad E…eſ. cap. 4. 11. Conſtituit Paſtores & Doctores, &c. Hinc apparet nihil minùs Prophetae veniſſe in mentem, quàm ſpoliari Eccleſiam tam neceſſario bono. In that ſome phantaſtick ſpirits, (ſaith he,) take occaſion from hence to aboliſh all outward preaching of the Word, as though in the Kingdom of Christ it were ſuperfluous, their madneſſe may eaſily be anſwered. This is their objection: (ſaith he) After the coming of Chriſt a man ought not to teach his neighbour; let an outward Miniſtery then be gone, and give way to an inward in piration. But they paſſe that by (ſaith our Author) that in the Prophet which is chiefly worthy of obſervation; The Prophet doth not deny that one ſhould teach another, but theſe are his words; They ſhall not teach one another, ſaying, Know the Lord; as though he ſhould ſay, ſuch ignorance ſhould not poſſeſſe the minds of men as heretofore, that they ſhould not know who the Lord is, for we know there is a twofold uſe of teaching. Firſt, That thoſe that were altogether ignorant, may begin with the firſt elements; and afterwards that they that are thus entered, may make a farther progreſſe. Therefore when Christians as long as they live ought to learn, there is none ſo wiſe, but need to be taught, ſo that a teachable diſpoſition is not the least part of wiſdome, and what our way to profit is, if we will be Chriſts Diſciples, Paul ſheweth in his Epiſtle to the Epheſians, chap. 4. 11. He gave gifts unto men; ſome Paſtours, ſome Teachers, &c. Whence it appears that nothing elſe came into the Prophets thoughts, than to ſpoile the Church of ſo great a benefit. Thus far judicious Calvin on Heb. 8. verſe 8, 9, 10, 11. In caſe theſe words [not only] might be ſupplied as ſome would have it, men ſhall not only teach one another, Know the Lord, but all ſhall know me; giving inſtances of the like, of neceſſity to be ſupplyed in other Scriptures, then the whole ſcope of the place were cleared: For the Jews as they did make uſe of the teaching of men, ſo, for the generality they reſted in it; Here they are taught that which they never minded, the neceſſity of the concurrence, of Gods teaching with mans, that when man diſcovers the object, God ſhould put in frame the Organ. Certain it is, that when other prophecies foretell in New Teſtament-times, mens zeal, to ſtirre up one another in the knowledge of God, (as Iſa. 2. 3. Zech. 8. 21, 22, 23. yea, the very Chapter whence this prophecie is taken, ver. 6. and the Apoſtles in the New Teſtament call upon men for the mutual help of each other for edification) this Prophecie does not ſtand alone for the deſtruction of it.