Chapter V (3)

47. To ask whether the assistance of the holy Spirit is to be _ordinary_ or _extraordinary_, is as needless a distinction, as to ask whether a _minister_ of the gospel ought to be an ordinary or extraordinary man. The operation of the holy Spirit in us since the fall, is a supernatural power, and therefore in a just sense always extraordinary; because enabling us to be and do that, which the ordinary power of fallen nature is insufficient for. But it is more or less restored to us, as we are more or less fitted to receive it.

* The Christian religion has not had its proper effect, till it has so set up the kingdom of God among us, that _his will is done on earth, as it is done in heaven_.

* This is the perfection that every Christian is to _aspire_ after. And if they who are to be taught, are to be thus emptied of all worldly passions, thus dead to the workings of self-will, that the Spirit of God may be all in all in them, what manner of men ought they to be, who are to _teach_, _promote_, _advance_, and _lead_ the way to this purity and perfection? At what a distance ought he to be from every _appearance_ of pride, that is to draw others to live and practise the profound humility of the blessed Jesus? How ought he to humble his body, and be steady in all kinds of self-denial, who would convince his flock, that _they who sow to the flesh reap_ destruction? How heavenly minded, how devoted to God, how attentive to the one thing needful, how unspotted from the world ought he to be, who is to persuade others that they cannot possibly _serve God and mammon_? How empty ought he to be of all _worldly_ policy, all arts and methods of _ambition_, who is to fix it deep in the hearts of his hearers that _unless they become as little children, they cannot enter into the kingdom of God_? What open hands, and open heart ought he to have, what an extent of charity ought to be visible in him, who is to bring his flock to this faith, that _it is more blessed to give than to receive_? How remarkably, undeniably plain, open, sincere, undesigning, and faithful should he be, who is to plant, and establish sincerity, plainness, simplicity, truth and innocence amongst his flock? There is such a necessary fitness in these things, that the power of religion, must be much prevented, when its precepts are recommended by such as excuse themselves from the plain and open practice of them.

48. * The office of the ministry is of the highest nature; it is a trust which no language can sufficiently express: and the unfaithful discharge of it is of all conditions in life the most dreadful. To be charged with the death and blood of souls, by that God who laid down his life to redeem them, is a condemnation that will carry more of guilt and punishment in it than any other. Would you know the office of a Christian pastor, you must look at the office of Christ. Would you know what manner of spirit he ought to be of, you must look at the Spirit of Christ. For the work of the ministry is only the work of Christ committed to other hands, who are to supply his absence, to be here in his stead, to be doing the same things, and with the same spirit that he did, till the end of the world.

* Nothing is so highly honourable as to bear a part in the priesthood of Christ, and be employed in the work of the ministry. But then it should be _well considered_, that it is only honourable in the _same sense_, as it is honourable to suffer as a martyr. It is an honour that is as different from all worldly figure and distinction, as the glory of Christ upon the cross is different from the triumph of an earthly prince. When therefore we think of the _honour_ and _dignity_ of the pastoral function, we should be careful to remember, that it is only the honour of dying a martyr, an honour of humbling, abasing, and sacrificing ourselves with Christ, and continuing the exercise of his suffering-priesthood for the salvation of the world. The holy function is often considered only as an authoritative commission to minister in holy things. But it is much more than this. It is a call and command to act with the Spirit of Christ, to represent his purity, to continue his holiness, to bear a part of his sacrifice, and devote themselves for the good of others, as he did. A priest that has only his ordination to distinguish him, wants as much to make him a true priest, as _Judas_ wanted to make him a true apostle. For tho’ holiness alone gives no man a commission to exercise the pastoral office, yet all who are called to it, are as much ordained to a peculiar holiness, as to the administration of the sacraments.

49. For the sacred office is God’s appointment, to continue through all ages, the spirit and power of Christ for reconciling men to God in the same manner and by the same means of holiness, sacrifice and devotion, which Christ exercised when he was upon earth. We need no other proofs of this, than this one saying of our Lord: _As my Father hath sent me, so send I you._ That is, for all the ends for which I am come into the world, for all the same ends I send you into it; to be there in my stead, to supply my absence, to carry on the work that I have begun, to act with my spirit, to continue the exercise of my love, and labour, and suffering for the salvation of mankind. Now to be sent by our Lord for the same ends as he was sent into the world, is such an appointment of us to all kinds of holiness, as can never be rightly discharged, but by our devoting ourselves wholly and absolutely unto God.

Imagine that you had lived with our blessed Lord upon earth, that you had learned the dignity and divinity of his person, that you had seen the love which he bore to mankind, that you had entered into the glorious designs of his kingdom, which was to convert the inhabitants of the earth, poor creatures of flesh and blood, into sons of God and heirs of eternal glory.

Imagine that you had seen him after his resurrection, when he had redeemed the world, conquered sin, death and hell, and was about to take possession of his throne; imagine that then, you had seen him commission some of his followers to be priests and intercessors with God on earth, as he had been, to feed and nourish, and watch over his flock, as he had done, to go before them in such exemplary holiness, such love of God, such compassion for sinners, such contempt of the world, such poverty of spirit, such obedience, and resignation, as they had him for an ensample. Had you been present at all this, how would you then have felt these words, “As my Father hath sent me, so send I you?”

50. * What sentiments of piety, what magnificence of spirit, what exalted holiness, would you have expected of those, who were called to succeed so great a master in so great a work? Could you think they could be fit for this office, unless they had _renounced_ and _sacrificed_ every thing for the sake of it? Could you think that any care but that of the church of God was proper for them? Would you not own that the conversion of sinners to God, ought to have been their only labour and pains? That they were to seek for no other happiness in this world, than such as their Lord and master had done, but consider themselves as called from the common affairs, ease and pleasures of life, to be in Christ’s stead towards the rest of mankind, to conduct them safely to eternal happiness? Now when we consider the apostles in this light, as being the first that were entrusted with the _care of souls_ from Christ himself, we can see no degree of zeal, no height of piety, no compassion for sinners, no concern for the honour of God, no contempt of suffering, no disregard of worldly interest, no watchings or mortifications, no fervours of devotion, to which we of the clergy are not equally obliged. For the salvation of mankind is still the same glorious, and necessary work that it was in their days; is still to be carried on by the same means, and is now in the hands of the clergy as it was then in theirs. If it was their happiness and glory to be faithful to him that called them, to forget the little interests of flesh and blood, and have nothing at heart, but the advancement of God’s kingdom, we shall fail both of happiness and glory if we seek it any other way. If an apostle considering the weight of reconciling souls unto God, is forced to cry out, _Who is sufficient for these things?_ Shall we think any care but that which is the greatest, will make us stand uncondemned before God?

51. * It is a fatal deception to imagine, that the life of a minister of God is ever to be a life of ease and worldly repose. For tho’ the temporal sword be not always drawn against them, nor they forced to flee from one city to another, yet the world, the flesh and the devil, are never so difficult to be resisted, as in temporal prosperity; nor have the ministers of Christ ever more occasion to put on all their armour, than when the world is given up to ease, and peace, and plenty. Swarms of vices steal in upon us in these seasons; the spirit and life of religion is in danger of being lost, and the salvation of souls is made more difficult, than in the most perilous times. And how is such a state of temptation to be resisted, such a torrent of vice to be suppressed, but by the clergy’s shewing themselves _visible_ and _notorious_ examples of all the contrary virtues? When mankind are wallowing in debauchery, wantoning in pleasures, and given up to vanity and luxury in all shapes, it is then the duty of the faithful minister, by his being crucified to the world, to proclaim himself a messenger of a crucified Saviour, and to make his own self-denying, mortified, and heavenly life, a plain, open, and constant reproof of all vain indulgences.

But to proceed, “To what a height of fanatic madness in doctrine as well as practice, says the Doctor, are some advanced, who set out at first with an appearance of more than ordinary sanctity only.” Is not this calling upon the clergy to beware, how they admit these beginnings of a more than ordinary sanctity of life, either in themselves, or those committed to their care? Is it not plainly telling them, that they must stick _closely_ and _steadily_ to such sanctity of practice, as may be called _ordinary_, or else they will be in fanatic madness? Nay, it is no force put upon his words, to suppose, _a more than ordinary sanctity in practice only_, is marked out as the genuine, natural cause of _fanatic madness_, and therefore the cause is equally condemned with the effect. Had he meant that his reader should not have the same dislike of the one, as of the other, would he not have put in a word in favour of a _more than ordinary_ sanctity of life? Would he not have said, that he did not intend to _blame that_, or at least not _so much_ as the other? But not a word of this. A more than ordinary sanctity in _practice_ only, and fanatic _madness_ are considered as cause and effect, and left in the same state of condemnation, to be equally guarded against, and avoided, by the reader.

52. I can’t help here addressing myself with great affection to all my younger brethren of the clergy. According to the course of nature, you are likely to have the care of the church wholly upon your hands in a short time; and therefore it is chiefly from you that the restoration of true piety is to be expected in this nation. I beseech you, therefore for your own sakes, for the gospel’s sake, for the sake of mankind, to devote yourselves wholly to the love and service of God. As you are yet but beginners in this great office, you have in your power to make your lives the greatest happiness, both to yourselves and the whole nation. You are entered into _holy orders_ in degenerate times, where trade and traffic have seized upon all holy things; and it will be easy for you without fear to swim along with the corrupt stream, and to look upon him as an enemy or enthusiast, that would save you from being lost in it. But think my dear brethren, think in time what remorse you are treasuring up for yourselves, if you live to look back upon a loose, negligent, worldly life, spent among those whose blood will be required at your hands. Think on the other hand, how blessedly your employment will end, if by your voices, your lives, and labours, you put a stop to the overflowings of iniquity, restore the spirit of the primitive clergy, and make all your flock bless and praise God, for having sent you among them. * Lay this down as an infallible principle, that _an entire, absolute renunciation_ of all worldly interest, is the only possible foundation of that virtue which your station requires. Without this all attempts after an exemplary piety are in vain. If you want any thing from the world by way of figure and exaltation, you shut the power of your Redeemer out of your own souls, and instead of converting, you corrupt the hearts of those that are about you. Detest therefore with the utmost abhorrence, all desires of making your fortunes, either by preferments or rich marriages, and let it be your only ambition to stand at the top of every virtue, as visible guides and patterns to all that aspire after the perfection of holiness. Consider yourselves merely as the messengers of God, that are solely sent into the world, to bring the world to God.

53. I don’t call you from a sober use of human learning, but I would fain persuade you to think nothing worthy of your notice in books and study, but that which applies to the amendment of the heart, which makes you more holy, more divine, more heavenly, than you would be without it. You want nothing, but to have the corruption of your natural birth removed, to have the nature, life, and spirit of Jesus Christ derived into you. As this is all you want, so let this be all that you seek from books, study, or men. This is the only certain way to become eminent divines, instructed to the kingdom of heaven. And above all, let me tell you that the book of all books is your own heart, in which are written and engraven the deepest lessons of divine instruction. Learn therefore to be deeply attentive to the presence of God in your heart, who is always speaking, always instructing, always illuminating that heart that is attentive to him: and be assured of this, that so much as you have of inward attention to God, of love and adherence to his holy light and Spirit, so much as you have of real, unaffected humility and meekness; so much as you are dead to your own will, so much as you have of purity of heart; so much and no more, nor any further, do you see and know the truths of God. These virtues are the only eyes, and ears and senses, by which you will understand every thing in scripture, in that manner in which God would have it understood, both for your own good, and the good of other people.

54. It was owing to this purity of heart, and attendance upon God, that an ancient widow named _Anna_, knew him to be the true Messiah, whom the rulers, chief priests, and doctors of the law, condemned as an impostor. Had they, instead of their adherence to critical knowledge and rabbinical learning, been devoted to God in such purity of heart as she was, they had known as much of the kingdom of God, as she did. Place therefore all your hope, all your learned help and skill, in the ardent love and practice of _these virtues_. And then, you will be able ministers, holy priests, and messengers of God; your cleansed hearts, like so many purified mirrors, will be always penetrated, always illuminated by the rays of divine light, and you will no more need the critics, to tell you what God speaks to you in the scriptures. But of all men in the world, the critical dealers in words and particles, know the least of them, and make the vainest attempts to understand them. Scripture considered as a doctrine of _life_, _faith_ and _salvation_ in Jesus Christ, is a sealed or unsealed, an open or shut up book to every heart, in the same proportion as it stands turned to the world, or turned to God. Nothing understands God, but the Spirit of God; nothing brings the Spirit of God into any mind but the renouncing all for it, the turning wholly unto it, and the depending wholly upon it. * Human learning is by no means to be rejected from religion, for it is of the same use, and affords the same assistance to religion, that the _alphabet_, _writing_ and _printing_ does. But if it is raised from this kind and degree of assistance, if it is considered as a key, or the key to the mysteries of our redemption, instead of opening to us the kingdom of God, it locks us up in our own darkness. God is an all speaking, _all working_, _all illuminating_ essence, possessing the depth of every creature according to its nature; and when we turn from all impediments, this divine essence becomes as certainly the true light of our minds here, as it will be hereafter. This is not enthusiasm, but the words of truth and soberness; and it is the running away from this enthusiasm, that has made so many great scholars as useless to the church as tinkling cymbals, and Christendom a mere _Babel_ of learned confusion.

Some ANIMADVERSIONS upon
Dr. ♦TRAPP’s late REPLY.

HAD I the spirit of an _adversary_, or were inclined to find entertainment for the _satirical reader_, it would not be easy for me to overlook the opportunity which Dr. _♦Trapp_’s Reply has put into my hands; but as I don’t want to lessen any appearance of ability which the Doctor has shewn on this occasion; so whatever _personally_ concerns him, either as a _writer_, a _scholar_, a _disputant_, a _divine_, or a _Christian_, shall have no reflection from me; and tho’ by this means, some sort of readers may be less pleased, yet, the more Christian reader will be glad to find, that thus I must leave _two thirds_ of his reply untouched; and as I neither have, nor (by the grace of God) ever will have any _personal contention_ with any man whatever, so all the _triumph_ which the Doctor has gained over me by that flow of wrath and contempt which he has let loose upon me, I shall leave him quietly to enjoy.

♦ “Trap” replaced with “Trapp”

It would be no pleasure to me, nor benefit to the world, to discover that _malignity_ of _spirit_, that _undistinguishing head_, that _diabolical calumny_, that _shameful ignorance_, that _indecent sufficiency_, that _unbecoming presumption_, that _nauseous_ dulness, that _ignorance_ of _logic_, that _insensibility_ of argument, that want of _grammar_, which he has so heartily laid to my charge; and if he has any readers that thank him for this, I shall make no attempt to lessen their number.

As I desire nothing for myself, or the reader, but good _eyes_, and a good _heart_, seriously attentive to things useful, and always open to the light and influence of the Holy Spirit of God, so I shall endeavour to say nothing but what is suitable to such a state of mind, both in myself and the reader.

* The thing of importance which I shall speak to, shall be with regard to what I have said to the clergy. The miserable state of religion, and the great corruption of manners, so incontestably apparent in this island, gave me a just occasion to desire all the clergy, from the highest to the lowest in the order, to consider their conduct, and see how free they were from the common corruption, and how justly every one could clear himself from having any share in this general depravity of manners. I was not insensible that this was a dangerous attempt, that would expose me to the resentment of not a few of my brethren: but as I wrote for no other end but to do as much good as I could to those who were capable of it, so I had no care but how to speak disagreeable truths, in as inoffensive a manner as I could; how I have succeeded in this, is left to the world to judge. And as it is but too apparent, that the root of all the evil, which but too much spreads itself through the whole body of the clergy, is owing to a worldly, trading spirit, too visible from the top to the bottom of the order, so I pointed at it in the softest manner that I could, in the following words, grounded on a plain apostolical doctrine and practice.

St. _Paul_, I had observed, had said, it was lawful for those that preach the gospel to live by the gospel, and yet makes it matter of the greatest comfort to himself that he had wholly abstained from this _lawful thing_; and declares it were better for him to die than that _this_ rejoicing should be taken from him. He appeals to his daily and nightly working with his own hands, that so he might preach the gospel _freely_, and not be chargeable to those that heard him. And this he said he did, not for want of authority to do otherwise, but that he might make himself an example unto them to follow him. Here, I say, “What awakening instructions are here given to us of the _clergy_, in a practical matter of the greatest moment? How ought every one to be frighted at the thoughts of desiring or seeking a _second living_, or of rejoicing at great pay where there is but little duty, when the apostle’s rejoicing consisted in this, that he had passed thro’ all the fatigues and perils of preaching the gospel without any pay at all? How cautious, nay, how fearful ought we to be, of going so far as the secular laws permit, when the apostle thought it more desirable to lose his life, than to go so far as the very law of the gospel would have suffered him?

“It is looked upon as lawful to get several preferments, and to make a gain of the gospel, by hiring others to do duty for us at a lower rate. It is looked upon as lawful to quit a cure of souls of a small income, for no other reason, but because we can get another of a greater. It is looked upon as lawful for a clergyman to take the revenues of the church, which he serves, to his _own use_, tho’ he has more than a competency of his own, and much more than the apostle could get by his labour. It is looked upon as lawful for the clergy to live in state and equipage, to buy purple and fine linen out of the revenues of the church. It is looked upon as lawful for clergymen to enrich their families, to bring up their children in the fashionable vanities, and corrupting methods of a worldly and expensive life, by money got by preaching the gospel of Christ. But supposing all this _lawful_, what comfort might we treasure up to ourselves, what honour might we bring to religion, what force might we give to the gospel, what benefit should we do to our neighbour, if we wholly abstained from all these lawful things? Not by working day and night with our own hands, as the great apostle did, but by limiting our wants and desires to the plain demands of nature, and a religious self-denial.”

Now, there are but two possible ways of justly replying to this; first, either by shewing that these observations are falsely drawn from the apostle’s doctrine and practice, that I have mistaken the spirit of St. _Paul_, and the genius of the gospel, that I am doing what the apostle would not do, was he here in person, and representing such things as corruptions, which the apostle would be glad to see flourishing in the church of Christ: Or, secondly, that though these things are condemnable from the apostle’s doctrine and practice, yet they are not chargeable upon the temper and practice of the clergy of this land. But, though not a word to the purpose could possibly be said, unless by one of these two ways, yet the Doctor shuts his eyes to both of them, and then pronounces sentence upon me, “That a Quaker or Infidel could not well have reflected with more virulency upon the clergy of our church, than I have done in these expressions.”

Must I then suppose, that the Doctor in his sermons never mentions any failings that concern his auditors? If he does, I desire to know, how he clears himself from virulently reflecting upon them? The Quakers and Infidels are ready enough, and able enough to shew, that most congregations of Christians are sadly fallen from the religion of the gospel. But does the Doctor forbear this charge, is he ashamed to call his flock to a more Christian life, or afraid to remind them of their departure from the gospel, lest he should seem to join with Quakers and Infidels? Or, how can the Doctor be thought to have any _true love_, or _just esteem_ for those Christians, whom he is so often reminding of the corruption of their manners, so contrary to the religion of Jesus Christ? Now, if the Doctor knows how to untie this knot, and to extricate himself from the charge of virulent reflecting upon his parishoners, as Quakers and Infidels do, then he has dissolved his charge against me into a mere nothing.

* If it was a thing required of me, I know no more how to raise in myself the least spark of ill-will towards the clergy, as such, than I know how to work myself up into a hatred of the light of the sun. It is as natural to me, to wish them all their perfection, as to wish peace and happiness to myself here and hereafter; and when I point at any failings in their conduct, it is only with such a spirit as I would pluck a brother out of the fire.

In that part of my answer, which is addressed to the younger clergy, I said, “Lay this down for an infallible principle; that an entire, absolute renunciation of all worldly interest, is the only possible foundation of that exalted virtue, which your station requires; without this, all attempts after an exemplary piety are vain: (_and then, by way of limitation and explication of this, it thus immediately follows_:) If you want any thing from the world by way of _figure_ and _exaltation_, you shut the power of your Redeemer out of your own souls, and instead of converting, you corrupt the hearts of those that are about you. Detest therefore, with the _utmost abhorrence_, all desires of making your fortunes, either by _preferments_, or _rich marriages_, and let it be your only ambition, to stand at the top of every virtue, as visible guides and patterns to all that aspire after the perfection of holiness,” _p._ 61.

Now, one would imagine there was no part of the Christian world, however corrupted, where this doctrine would not be admitted at least in theory; or, that the gospel of Christ should be thought to be reproached, where such advice as this was given to young divines: and yet it is of this very advice, that Dr. _♦Trapp_ says, “he _hopes they_ will have more _grace_ and sense _than to follow it_: that it is _false doctrine, tending to the reproach and scandal of the Christian religion_,” p. 87.

♦ “Trap” replaced with “Trapp”

Is it then come to this, that unless young divines chuse to serve mammon as well as God, their profession is a renouncing of grace and sense, and a reproach to religion? And must they that pretend to act in Christ’s name, as successors in his office, take care that they renounce not the politics of the kingdom of this world? For my part, I thought it as consistent with the honour of the gospel, to give this advice, to suppress all worldly views, as to resist the temptations of the devil.

Had _Martin Luther_, when he gave his reasons for withdrawing from the _Pope_, been able to have added this; that the advice here given, had been formally condemned by the _Pope_ in a great council, the defenders of that church would have found it as hard to have made such a decree consistent with the gospel, as the selling of ♦indulgences: and it may well be supposed, that no Protestant writer, when setting forth the marks of antichrist, in that church, would have forgot to have made this condemnation to be one of them.

♦ “indulgencies” replaced with “indulgences” for consistency

For who can shew it to be so contrary to the whole spirit of the gospel, to call in the _assistance_ of the saints, or to deny the cup to the laity, who can shew this to put so entire a stop to salvation by the gospel, as to condemn this _advice_ to young divines, as a reproach to Christianity? For all the ends of the gospel may be pursued, and men may arise out of the corruption of their nature, notwithstanding these two mistakes: but to condemn it as an error inconsistent with grace and sense, a reproach to Christianity, for young divines to renounce worldly views, and devote themselves wholly to God, is striking at the whole root of all holiness, and a denial of the whole spirit of the gospel.

Our church requires all its candidates for holy orders, to make profession of their being moved and called by the Holy Ghost to enter into the service of the church: this, I should think, is proof enough, that the spirit of this world ought not to be alive in them, when they make this profession; and yet, if any young persons should come to be ordained, thus dead to all worldly views, thus wholly devoted to God, they ought according to the Doctor, to be rejected by the bishop, as being led by a spirit that has lost all _grace_ and _sense_, and is a _reproach_ to the Christian religion.

It is needless to quote particular texts of scripture, teaching the same that I have here taught; the whole nature of our redemption is a standing proof of the same thing; for we want to be redeemed for no other reason, but because we are born children of this world, ♦and have by nature only the life, spirit and temper of this world, in us: this is our fall, our curse, our separation from God; and therefore we can have no redemption, but by a renunciation of all the workings of the life of this world in us, by a total dying to, and denying ourselves; because all that we are, as to our state, spirit and life in this world, is a life that carries us from God, a life that should not have been in us; ’tis a life begun by the fall, a life of sin and corruption, which cannot enter into heaven. Indeed the life that we have in this world, from _Adam_, is not to be _naturally_ destroyed, nor are the necessaries and conveniences of life to be rejected, nor is any one to renounce his share in the employments that are useful to social life: the renunciation of this world reaches no farther than the renouncing the spirit, and inclinations of it. We may stand in our stations, when we stand in them as the servants of God, as citizens of the new _Jerusalem_, who have amongst earthly things, our conversation in heaven: we may keep our possessions, when we possess them as the things of God, and use them not as nature, but as the Spirit directs us; when we do thus, we have the poverty of spirit, which the gospel requires, and come up to the sense of that command given to the young man, _to sell all that he had, and give to the poor_.

♦ “ahd” replaced with “and”

But now, if our natural life is a corrupt, bestial, diabolical life brought forth by the fall, if we want to be born again of the Holy Spirit, because our natural birth is according to the spirit of this world; if nothing of the beast, or the devil, no kind or degree of envy, pride and vanity can enter into the kingdom of God, then it is plain, that all religion which leaves this nature unrenounced, which lets pride, wrath, and vanity subsist in us, which brings us to our graves in the same nature in which we were born, is not the religion that can save us. If this nature in all its most secret workings is not renounced, it matters not what we are, or what we have been doing, it signifies little in what chair we have sat, whether in _Italy_, or _England_, how long we have been preachers, how many hereticks and schismaticks we have opposed, or how many books we have written in defence of orthodoxy; it is as vain to appeal to this, as to our having preached and _prophesied_ in the name of Christ: for if this nature is allowed to live in us, all our good works have been governed by it, they are animated with pride, and only serve to gratify our own natural passions. When therefore the Doctor calls upon young divines to have _more grace_ and _sense_ than to be driven from thoughts of advancing themselves by _preferments and rich marriages_, he would do well to consider, how little short this is of calling them to break their very baptismal vow, of _renouncing the pomps and vanities of the world_. And if young candidates for holy orders, looking only at their baptismal vow, should be led into this degree of self-denial and detachment from the world, does the Doctor think, that the apostles, from whom this baptismal vow is descended, will rise up in the day of judgment, and condemn such abuse of it? Does he think, that there are any departed saints that will join with him in saying, such a spirit is a _reproach_ to the gospel? What more favourable disposition could the adversary of mankind wish to see, either in young or old divines, than a wanting and desiring to have figure in the world, either by preferments or rich marriages? Would he find it difficult to enter into those hearts, where the lust of the flesh, the lust of the eyes and the pride of life has thus entered? Or would he look upon such as but half fitted for him, in comparison of those who entered into holy orders in a spirit of self-denial, and renunciation of the pomps and vanities of the world?

* _John_ the _Baptist_ was but the preparer of the way for evangelical purity of life; but does, the Doctor think that if the _Baptist_ was now to come amongst us, he would look at things as the Doctor does, that he would see such perfections and such corruptions, such orthodoxy and such enthusiasm as the Doctor sees; that this _burning and shining light_ would see no _generation of vipers_ but where the Doctor sees them; that he would preach no where but in churches; that he would spare no clergy, nor any church, but that which is established in this island; that he would complain of the hardships of our clergy, and the suffering spirit which they are forced to practise, that he would plead for a priestly liberty of coveting preferments and rich marriages, that he would recommend the Doctor’s discourse of the _folly, sin, and danger of being righteous over-much_, as the true fruits of that spirit which first preached the gospel? He that can believe this, must believe that the Baptist was come to confess the errors of his first appearance in the world.

I shall therefore proceed to tell young divines, that a total renunciation of the spirit, and inclinations of this life, is the one thing necessary to consecrate them to their holy office; that as sure as the church of Christ is not a kingdom of this world, as sure as Jesus Christ came to deliver us from this evil world, as sure as he requires us to be born again, and to forsake all and follow him, so sure is it that no one has the call of the Holy Spirit to the ministry, nor the least ground of hoping to be led and governed by it in his ministry, till he at least prays, desires, and heartily endeavours to have all that disregard of worldly prosperity, figure, and distinction, which the Spirit of Jesus Christ, the maxims of the gospel, and the practice of the apostles set before him. Till this renunciation of the world is made, we cannot enter into the ministry at its _own door_, but like thieves and robbers, climb over its walls; and then it will be no wonder if we do no more good to the church than thieves do the house they break open and plunder. If a young minister wants to act the part of a fine gentleman, to go on in the common spirit of the world, to cover a secular spirit with an ecclesiastic garb, and make his fortune in the church, he must be told that it is much safer to be a _publican_ and a _sinner_, than to be a _trader_ in spiritual things; that he who with unsanctified hands attends at the altar, is farther from the kingdom of God, than a _publican_.

Covetousness is idolatry; it is a heathenish, anti-christian vice, tho’ only trafficking in worldly matters; but when it takes possession of the altar, and makes a trade of the mysteries of salvation, it has a blackness of vice which much exceeds that of the worldly miser. The spirit of an ♦ecclesiastic should be the spirit of heaven, knowing nothing of this world, but how to escape its snares and temptations, burning in the love of God, and holding out light to all that aspire after every perfection of the Christian life.

♦ “acclesiastic” replaced with “ecclesiastic”

* ’Tis too commonly thought, that when a young student has taken his degree, and shewn some signs of a genius for learning, he is well prepared to enter into the service of the church. But alas! all the accomplishments of human learning are but the ornaments of the _old man_, which leave the soul in it slavery to sin, full of all the disorders and corruptions of the fallen nature. If it were not thus, how could the errors of all churches have the greatest scholars for their champions? All the learned Catholic world is amazed at the blindness, the perverseness, the weakness, the sophistry, the unfairness of _Protestant critics_. All the Protestant world is in the same degree of wonder at the same disorders in _Catholic disputants_. Is not this a demonstration of the nature, power, and place of human learning? Of its great uselessness to religion? Does not this enough shew, that it is the offspring of the old man, and his nature and qualities dwells in him, and is governed by him? Is not this a demonstration, that the greatest degrees of historical, verbal, critical knowledge are no real hinderance of spiritual blindness? That human learning is as different from divine light as heaven is from earth; and that considered in itself, it leaves us in our slavery to blind and corrupt passions? Now nothing can deliver a man from this state, but the Spirit of God derived into his soul, which alone can bring forth a new man created in Christ Jesus. Nothing can make way for this new birth, but a total dying to all that we are by our natural birth. ’Tis only _this separation_ from things below, that can make us partakers of the truth and light that comes from above. Take away all selfishness from the Papist and the Protestant, let them be dead to the workings of the Spirit, and they will be as fully agreed about gospel truths, as they are in the form of a square or a circle. For nothing stands in the way of divine truth, or hinders its full entrance into us, but this selfishness, which adheres to every one who does not make it his first maxim, prayer, and endeavour to die to, and deny himself in all the tempers and inclinations of our fallen nature. This self-denial is the continual doctrine of our Lord; it is by him made the beginning of all conversion to God, and he that cannot, or will not begin there, can make no beginning of that life, to which he is called in Christ Jesus: therefore he that offers himself for holy orders, without this spirit of self-denial, is a miserable intruder; he only hardens and fixes himself in the corruptions of his own nature, and instead of becoming an instrument of saving others, his very office makes his own salvation more dangerous.

I doubt not but some will here charge me with pleading for poverty in the ministry, and with enmity to that maintenance which they have both from the law and the gospel. But this is so far from being true, that I wish every good minister, whom the Spirit of God has called to this office, and governs in it, had much more of this world’s goods than are needful for his own subsistence; because it is certain, that such a one’s money would all be put into the poor’s bag, and he would as gladly administer to their temporal as to their spiritual necessities. I write against nothing but _avarice_, _pride_, and _ambition_, and the making the provisions of the church _subservient_ to these tempers. A provision arising from the gospel, is _consecrated_ by the gospel, and is profaned by being touched and used by a worldly spirit. And he who turns this provision of the gospel into a gratification of worldly passions, sins against the gospel more than he that pays his tithes with reluctance.

I can easily believe, there are clergy in this land, who labour in the gospel, without having a sufficient subsistence from it; but may not much of this evil be charged upon _pluralities_, _commendams_, and such like spiritual trading? If the inferior clergy had their labours only undervalued by the laity, they would be in a much better condition than they are.

When it is complained by what shameful _qualifications_, empty _titles_, and unworthy pretences, numbers of persons get loaded and dignified with variety of preferments; it is answered, that if preferments might not be thus crowded together, distinguished abilities and eminent labours for the service of religion, must go unrewarded.

As this answer is not fetched from the gospel, or the primitive church, so it is as little supported by reason. For if this eminent labour is truly pious labour, what state of life can so little want to be rewarded? How can imagination itself place a man more _above_ the thoughts and desires of worldly advancement? If such a one is full of the spirit of the gospel, if his labours have been like those of an apostle, must he not like an apostle, be _dead_ to the world? Can such a one look upon his labour as a _hardship_, because it has left him as low, and as far from the _pomp_ of the world as it found him? Can he repine because the gospel has not proved a good _worldly bargain_ to him? If the Spirit of God has begun, and directed all his labours, animated all his studies and designs, can such a one think it hard, that he has not by such labours purchased to himself a share in the state and pride of life?

* If by a _great divine_, is only meant a person well skilled in _critical contention_, who can artfully defend a set of notions, amongst which he happened to be born and bred, such a divine, I own, may be very _impatient_, and _much cooled_ in his zeal, unless he finds himself well rewarded. But if an eminent divine is to be understood in a sense suitable to the gospel, he is that _particular person_ that must needs have the greatest contempt and dislike of every thing, that has but the appearance of the pomp and vanity of this world in it. If therefore it was urged, that this conjunction of preferments and dignifying rewards was necessary to bring _ambitious scholars_ into the church, or to keep them in it, there would be some sense, tho’ no gospel in the pretence; but to talk of them as necessary to be the rewards of eminent piety and apostolic labour, is as absurd, as to say, that those who have truly put on Christ, who stand in the highest degree of a renewed nature, who best know and feel the blessing of a mortified, heavenly spirit, have less reason to be _content with food and raiment_, than those who stand in a lower degree of the Christian life; ’tis saying, that a _bishop_, because he has most of the spirit and office of an apostle, may well desire more of the _pride_ and _figure_ of this world, than the lower clergy, who have less of the apostolic spirit and perfection in them.

To want to stand in some degree of worldly figure, is the state of a _babe_ in the Christian life, and therefore can no way become those, who are to lead others to fulness of stature in Christ Jesus.

A _great divine_ is but a _cant_ expression, unless it signifies a man _greatly advanced_ in the divine life, whose own experience and example is a demonstration of the _reality_ of all the graces of the gospel. No divine has any more of the gospel in him, than that which proves itself by the spirit, and form of his life: if therefore poverty of spirit, a disregard of worldly figure, a total self-denial is any part of the gospel, an eminent divine, can have no wish with regard to the figure, pride and pomp of life, but to be placed out of every appearance of it: and if the highest in divine knowledge are not the foremost in poverty of spirit, and the outward humility of Christ and his apostles; if they desire to have a dignity of worldly figure, to have respect by any other means than by a divine evangelical spirit and conversation, and are not content with all the contempt that such a life can expose them to, they may be _great scholars_, but they are _little divines_, and are wanting in that which is the chief part of the ministers of Jesus Christ.

The next thing I said to the young clergy, was this; “Consider yourselves _merely_ as the messengers of God, that are sent into the world _solely_ on his errand; and think it happiness enough that you are called to the same business for which the Son of God was born into the world.” _p._ 81.

Now, I thought what I have said, was as unexceptionable, as unfit to be condemned by a professor of Christian theology, as if I had only recommended the loving of God with all our heart and soul, and mind and strength; and that if any clergyman disliked it, he would be forced to keep his dislike to himself; but the Doctor is very open in his indignation at it; the same answer, he says, is to be given here, as before, _viz._ _that it is false doctrine, tending to the scandal and reproach_ of the Christian religion.

Our blessed Lord, when he sent the first preachers of the gospel into the world, said unto them, _As my Father hath sent me, so send I you――go ye and teach all nations_――and _lo I am with you to the end of the world_. Now let it be supposed, that these first preachers of the gospel fully believed, that from the time of their appointment to this high office, they _were to consider themselves merely as the messengers of God, sent into the world solely on his errand_, and that _it was happiness enough for them to be called to that business_, for which the Son of God was _born into the world_; if they had this belief, what follows? Why, according to the Doctor, that they set out from the very first in one of the greatest errors, had mistaken the nature and intent of their mission, and had gone into the world upon a principle that _was false_ in itself, and _scandalous_ and _reproachful_ to the Christian religion.

But if this belief is not to be condemned in the first clergy, I desire to know why those who claim their succession from the first, and expect the presence of Christ in and with their ministry, are not to be called upon to be of the same spirit and belief with them, or how can it be a scandal to the gospel, for the modern clergy to be as wholly devoted to the service of God, as the apostles were.

The Doctor sets it out as an extraordinary presumption in _such a man_ as I am, to pretend to give advice to young divines, when it is so sufficiently done already by the _offices of our church, the charges, instructions and exhortations of our bishops at their visitation, and so many excellent ordination and visitation sermons_, p. 87. Now, granting the plenty and excellency of all these, yet I have some hope, my presumption may be found to be only like that of the _poor widow_, who after so many rich oblations of great people, presumed to put her little mite into the treasury. And if it be true, that the things suggested by me, are only such as have been already set forth by so many great bishops and excellent preachers, how will the Doctor come off for condemning it, as false doctrine, scandalous, and reproachful to the Christian religion?

Dr. _♦Trapp_ gives a reason for his condemning this advice, which is thus expressed: “It is, says he, false to say, that clergymen ought to mind nothing, in any degree, but their profession and duty, as clergymen; they are husbands, parents, men, as well as clergymen, and must in some measure be concerned in the affairs of the world. p. 88.”

♦ “Trap” replaced with “Trapp”