This block must be removed before I can proceed.

I answer,Answ. that your Argument is not ad idem: because the sons of the Prophets, and such as are trained up for the Ministery, do preach, ergo, every gifted brother may preach; it will not follow.

For, 1. These young men and sons of the Prophets are educated, fitted, and set apart for the Ministery, and so are in the way to the Ministery, and not altogether out of Office; but may be said to be Ministers vertu­aliter▪ inchoativè & dispositivè, licèt non actualiter & realiter; as the ker­nel is said to be a tree potentia, licèt non actu.

But it is not thus with Artificers, Naylors, Taylors, &c. they never were educated, fitted, or set apart for the Ministery, as these are; there­fore they may not doe what these may doc.

2 Their Preaching is for Preparation and Trial, per modum probatio­nis, as Probationers and Expectants; and that before Pastors and Elders,Vide Rutherf. who can judge of their gifts, and must try before they trust▪ laying hands upon no man suddenly,Dae Right of Presbyt. p. 281. and 305. but as the Apostle commands, I Tim. 3. 10. Let them first be proved, and then Minister: though we cannot expect per­fection, yet there must be some fit proportion for so great work, which co [...]sists in three things. I. In Sanitate Doctrinae. 2. In Sanctitate vitae. 3. In Facultate docendi. His Doctrine must be sound, his life holy, be­sides a natural dexterity for Teaching. How can these be seen and known, but by Preaching?

But the Preaching of Artificers, &c. is not for Trial; for then they should goe preach before Ministers who can judge of their abilities; but as Gifted Brethren they preach without a Call to giftlesse persons.

Thus I have shewed how far private persons may goe, and have not willingly or wittingly concealed one tittle of their right: it will be their wisdome▪ so to use private duties, as that the publike be not hindered or neglected, and the Ministery in no wise sleighted, as the Apostle excel­lently commands both, I Thes. 5. 11, 12, 13. They must edifie one ano­ther▪ and prize their Ministers.

Thirdly, The third terme to be explained, is, Preaching. And here [Page 5] we must distinguish, before we can define. Preaching may be taken,Prius distin­guendum, ante­quam definien­dum: Qui bene distinguir, bene docet. 1. Largely, for any declaration of Gods Wisdome, Power, Goodnesse; and thus every creature may be called a Preacher: thus the Heavens Preach. Psa 19. 1. Coeli praedicant gloriam Dei. Thus reading the Word may be called Preaching. But the question is not (as aMr. Ant. Bur­ges on Mar. 1. 2, 3. Reverend Divine wel observes, in that remarkable Sermon) whether reading in some sence may not be called preaching (taking preaching for any declaration of Gods truth:) but whether it be Ministerial preaching; whether when the Apo­stle saith, He must divide Gods word aright, he meaneth no more then to read:Dr. Pockling­ton (that Popish [...]riest) would fain prove Rea­ding to be [...]re [...]ching Sunday no Sab. p. 30, 31, 32 Whether when he saith, Who is sufficient for these things! he meaneth, who is able to read? When he saith, Give thy selfe to study, that thy profiting may appear to all men, he meaneth that all men may see thou readest better then thou didst. Thus hee.

But take it strictly and properly, and then Preaching is thus defined. 'Tis an action of a Minister, soundly interpreting and opening the sence of Scripture by Scripture, in an authoritative way, applying it to the use of the hearers, by doctrine, Exhortation, Rebuke and Comfort. This is the duty and formal act of the Ministery; 'tis a Pastoral act, and is not common to every gifted Brother of the flock.

Fourthly, In a constituted Church. The Church must be considered un­der a double Notion.

1 There is Ecclesia constituta, a constituted, reformed, setled, plant­ed Church:Cum versemur in constitutis Ecclesis in quibus auditur vera doctrina, ordinem set va­re debemus, ut omnia [...]iant [...]. nam immedi­atae vocatio Deus tum [...]ti­tur, cum vel Ecclesia nulla est constitutave olim con­stituta, degene­ravit. Aretius Prob. par. 3. p. 25 Vide Wi [...]t in Levit. 8. Q. 15. p 132. Pet. Mart. in 1 Cor. 16. p. 452. b. ☜ and here none may preach but such as are proved and autho­rized by the Presbytery, 1 Tim. 3. 10. and 4. 14. and 5, 22. and 2. 2, 3. Where the Rule is set (as in our Church) there men must not flee to extraordinaries, but walke according to the ordinary Rule which God hath appointed.

2 There is Ecclesia constituenda, a Church to be planted, settled, constituted; as amongst Heathens, Turkes, Infidells: and here, where no Ordination can be had, gifted persons (in such extraordinary cases) may preach: That may be done in the infancy of a Church, which may not be suffered when the Church is growne to maturity: That may be suf­fered in the Planting of a Church, which may not be suffered when a Church is Planted, and the Rule set. A positive Law may yeeld in a case of Necessity, Matth. 12. 3, 4. g Laicus tractet spiritualia ex charitate & necessitate, de­ficiente Clerico, non ratione officii Prid. fa [...]cicul. p. 217. Where no Ministers can be had, there gifted men may preach: but in a setled Church, we must follow the ordi­nary way.

2 In a collapsed and corrupted state of the Church, when the ordi­nary [Page 6] Pastors are persecuted, banished, or slain, then God calls such as have gifts to supply that defect: but when the Church is setled and resto­red, then they must to the Rule. When there was no King in Israel every man did what seemed good in his own eyes;Apollon. considerat. c. 6. Q 2. S. 4. it doth not follow that therefore they might do so when they had a King.

In a general disorder men respect not alwaies the formalities of Order Mornay Du Plessis of the Church, ch. 12. p. 362, 363. &c. saith the Noble Mornay.

Fifthly, Without a Call. No man may take this Office upon him without a Call, either ordinary or Extraordinary,A third way is not to be found in Scripture. Mediate or Imme­diate.

[...] Some were called Extraordinarily and Immediately by God himself; as the Prophets, Apostles, and Evangelists: Elisha is called from the Plough, Amos from the Stals, the Apostles from their Nets. And of these under the New-Testament, there are three sorts.

I. Apostles: These were called by Christ immediately and extraordina­rily,Vide Leigh on Rom 12. 6, and they shewed it by their extraordinary gifts and abilities with which Christ endowed them. They were universal Ministers, appointed by Christ to preach the Word thorow the world: they were twelve espe­cially: their Office was Temporary, being ordained for the propagation of the Gospel. These are now ceased.

II. Prophets: These had a gift of fore-telling things to come; as Aga­bus fore-tels a famine, Act. 11. 28. and the four daughters of Philip, Act 21. 9.

2 In those times they had a singular gift and faculty in expounding▪ and interpreting prophetical Scripture, in opening hard places, and fitly apply­ing to their hearers for their edification.

3 They were endowed with Languages, because the Church was to be gathered out of all Nations. These were temporary and to indure only for that time.

III. Evangelists, who were Coadjutors and Helpers of the Apostles in preaching the Gospel, and for the most part did attend on them, and watered what they had planted; they were of two sorts. 1. Some were called immediately, as Philip, who was called by the instinct of the Spirit, Act. 8. 39, 40. 2 Others were called by the Apostles; as Timothy, Titus, Marke, Tychicus, Sylvanus. These latter were most frequent, yet were but Temporary.

Those Ministers which are ordinary and perpetual, are of two sorts; Pastors and Teachers. 1. Pastors, to see to the manners of the Flock, to preach the Gospel, deliver the Sacraments, direct them in their practice. See their duty, Act. 20. 1 Tim. 3. 2 Pet. 5. 2, 3. 2. Teachers and [Page 7] Doctors, whose Office is plainly and soundly to expound the Scriptures, that the people might have the right sence and understanding of them: and being indued with Tongues, Arts, and Sciences, they are to clear the Truth from corruptions of Heretickes. That these are two distinct Officers, is cleare from Roman [...] 12. 4, 8. He that reacheth, let him waite on teaching; and he that [...]xhorteth, on exhortation; Vide Cottons way of the Chur­ches, p. 11, 12. he speakes fully to this point. And Zanchy on Eph. 4. 11. which argueth a difference of their functions, by the distinctions of their proper actions.

These Officers are called by ordinary means, and endowed with ordi­nary gifts, and must indure in the Church to theTh [...] Mr. Fry is deceived, who judges by many probable fig [...]s, that our King­dom is even [...]t an end. Fry, on the Clergy, p. 50 and our interest is dying, p. 60, end of the world, Mat. 28. 20. Ephes. 4. 13. Til the house be built and finished, the workmen are not dismissed; til all the Saints be gathered, the Ministery cannot ceafe. Many are affraid the Ministery will bee rooted up: let Pastors and Peo­ple do their duty,Isa. 29. 15, 16. 17. out of which the Lord will frame a vessel of honor to himself. and then their turning of things up side downe shal be but as the Potters clay.

Now if our Gifted Brethren are called, then 'tis either Ordinarily or Extraordinarily. If extraordinarily, then they are either Apostles, Pro­phets, or Evangelists: but these were temporary and are ceased. If Ordi­narily, then they are either Pastors or Teachers: if so, then they are men in Office; but that themselves deny: for they say they preach not as Offi­cers, but as Gifted Brethren, &c. This is such a Preacher as we never read of in al the Book of God, as I shal (God willing) make clear by the en­suing Arguments,

The summe of them all is thus much: That a man out of Office, though endowed with Gifts, yet cannot authoritatively expound the Scripture, and apply it to the people, in a setled, constituted Church, without an external Cal of the Church, authorizing and enabling him ther­unto.

The first Objection.

GEN. 18. 19. The Lord commends Abraham for teaching his Familie: Ergo, Private persons may be Preachers: (This was a long Cutlers Argument; and 'tis like their Logick.)

Answ. The Answer is easy: 'tis one thing to instruct ones Family, and another thing to Preach: a private Person that hath Gifts, may use them in the teaching of his Family the way of the Lord, (as Abraham did) because he is commanded so to doe; but he hath no command for Preaching. This is all that can be gathered out of this place, as appears by our large Annotations on the place. That which is here said of Abraham, should bee done by every father of a Family, who is so Religiously to order his houshould, as to make it like unto a Church, &c.

2 Should wee grant that Abraham did teach publickly,Abraham wa [...] a K [...]ng, a Prie [...] a Prophet in [...] own Fam [...]ly. Dr. Cheyne [...] Ser. on Gen. 1. p. 1. 1. yet it will not be any advantage to you; for Abraham was one of the Patriarchs, and so was called by God immediately; for the Patriarchs were the Prophets and Teachers of their age, and the Lord for that end prolonged their lives, that they might be lights of the World. Besides, Abraham is expresly called a Prophet, Gen. 20. 7. Which title is never given to a [Page 40] meer privat man, in all the Scripture, but only to one in Office.

Now let's see how this hangs together: Because Abraham (who was a man that had singular familiarity with God, was a Patriarch, a Prophet, and one immediatly called by God) did teach: Therefore, every Naylor, Taylor, Artificer, &c. that is neither Patriarch, Prophet, nor hath any Call either Mediate or Immediate, may be a Preacher.

The second Objection.

From Numb: 11. 25. to 30. Eldad and Medad Prophesied; Vide Robinson against Yates, p. 34 &c. and Moses wisheth that all the Lords people were Prophets: Ergo, All that have Gifts may Prophesie and Preach.

Answ: Ainsworth on Numb. 11 25. Subter [...]ugere conantes illud [...]nus, in lucom protracti f [...]e­runt per sig­num, miraculosum, atque i­ta ad illud mu­nus vocat i at (que) constituti sun [...]. piscat. fuit do num tempora­le. V. caiv in loco. 1 If the prophesying of the seventy Elders were extraordinary, then it will not any way help you, who are to walk in an ordinary way; but that their prophesying (what ever it were) was extraordinary, is confest on all sides; even Mr. Robinson grants it; and M. Ainsworth acknowledgeth it to have been a temporary Gift and Miracle, for confirmation of their Office, and continued but for that day, as Sauls did, 1 Sam: 10. 6, 11. So then they Prophesied by an extraordinary instinct and impulsion of the Spirit, who both Gifted them and Called them.

Now let our gifted-Artificers shew us how they are endowed (as these were) with an extraordinary Spirit of Prophesie, and wee shall bee so far from envying them, that we shall gladly heare them. But alas, we find that instead of an extraordinary Spirit of Prophesie, they are led by an ordina­ry Spirit of delusion, &c.

2 The Spirit of Prophesie here spoken of, was a Spirit of Government, as appeares by the context, vers 16. 17. Moses being not able to beare the burthen of government alone, the Lord sen [...]s him helpers, seventy El­ders, men furnished with his Spirit; these the Lord Calls extraordinarily to assist Moses in the work of government: hence the Lord takes ofNon idem numero, sed specie, i. e. a­liquid spirhul [...]uo simile pr­ [...]ucam. A Lap. Trapp in lo­cum [...] Pro­phetasse, ali­quid de eo q [...]. [...] ebat ad gub [...]nati [...] p [...]li & ex in­stincta dei laudes Dei [...]. Lap. the Spirit of Moses, and gives to these seventy Judges; i. e. the Lord gave the same of wisdome and judgement to them, as he did to Moses: This done they Prophesie vers: 25, id est, they publish Gods prayses, and have a Spi­rit of government put upon them, whereby they utter prudential things concerning the government of the people: for, as an acute Commenta­tor observes, they Prophesied, nec praedicendo, nec praedicando; but by utte­ring grave and wise sentences, Apothegms or couns [...]ls (as Moses did) con­cerning the publike affaires of Israel; by political and prudential speak­ing of things ap e [...]tay [...]ing to Government: So that this is not meant of salvifical teaching others, but a political discoursing unto others: Thus he.

[Page 41]This Spirit of Prophecie did include five things, as à Lapide observes: 1 Prudentiam regendi. 2 Doctrinam & cons [...]ium ad dubia tam ju­ris & justitiae, quam ceremoniarum & religionis, aliaque quael [...]et resolvenda. 3 Occultorum cognitionem ad decidendas lices & cau­sas occultas. 4 Propriae fu [...]urorum praenotionem, ad ea vel accer­senda, vel praecavenda & arcenda à populo. 5 Dei laudes & hymnos, u [...] Saul dici [...]ur Prophetâsse, cùm quasi Enthusiasmo actus Dei laudes cecinit, 1 Sam. 10.

3 Moses his wish is not that all might Preach; but that God would give his People his Spirit, that they might bee able to rule: q. d. Oh that the Lords People had a Spirit of Government put upon them, that so they might know how to behave themselves towards their God, and towards those seventy Elders which the Lord had extraordinarily de­signed for that purpose! Neither doth hee simply desire that all might Prophesie, but that all were Prophets, i. e. gifted and called for such imployment: so that his wish implies that none might Prophesie till they are Prophets and men in Office; so that this place, take it which way you pl [...]ase, makes against Lay [...]mens Preaching. As first, because those that were called extraordinarily, did Prophesie, Ergo, Such as are not called ordinarily may Preach. Secondly, Because the Lord gave a Spi­rit of Government to these seventy, that they might be able to utter Pru­dentiall sayings, Ergo, Artificers may Preach. Thirdly, Because Mo­ses wisheth that all the Lords People were Prophets, i. e. men in Office, and so might Prophesie, Ergo, Lay-men who never were called to bee Prophets, might Prophesie, &c. These things hang together tanquam arena sine calce, like ropes of sand; and come as neer together as St. Germans Lips, which were nine miles asunder.

The third Objection.

From 2 Chron: 17. 7, 8, 9. and 2 Chron: 19. 6. to 11. & 29. 45, &c. Here (saith Mr. Robinson against Yates, p. 38.) are most pi­thy and excellent Sermons of King Jehosaphat and Hezekiah, both to the Iudges and the Levies. Besides hee sent his Princes to teach in the Cities of Iudah. Now if Jehosaphat and his Princes taught▪ (who were not men in Office) then private gifted persons may also teach, though they bee not called, nor in Office.

Answ: I shall white two Walls with one Brush, and answer to both these Objections under one head.Unâ fideliâ du­os parietes de­albalo.

1 A: As I did before, pag: 5. distinguish of Preachig so I must now of Teaching.

[Page 42]Teaching in Scripture is taken two wayes. 1 Sometimes largly for a Fathers teaching of his Children, a Master his Servants: thus Gen: 18. 19. Abraham teacheth his Family; and the Lord commands Fathers to teach their Children, Deut: 4. 10. & 6. 7. & 11. 19. Thus Kings and Princes are to teach their inferiors, by quickning them, and exhor­ting them to doe their Duties in their places thus Judges at an Assize ex­hort both Pastors and People to live quietly and Godlily in their particu­lar callings; yet this is not Preaching properly so called: for all Teach­ing is not P [...]eaching; [...] a Master teacheth his Schollar, and a Father his Child yet doth not Preach. Thus Iehosaphat makes a generall exhor­tation to the Judges and Levites, to bee faithfull in the discharge of their Places as Judges on the Bench use to doe; yet this is not Preaching, nei­ther is it so called: read but the Text, and it will clear it selfe, 2 Chron: 19. 6, 7. Iehosaphat 1 Exhorts the Judges to bee impartiall and sin­ [...]ere: v: 8, 9, 10. Hee exhorts the Levites to fidelity and sincerity; to this end hee sets up a Presbytery and appeals, v: 10, 11. For in Ierusalem they had a high State or Councell of Sanedrim, to which all appeals were made from inferior Courts, and to which all causes of difficulty were referred, both for Ecclesiasticall and Civill affairs: a notable place against Independency.

Thus did the Princes teach: they did not take upon them to bee ex­pounders of the Law, or usurp the Priests Office; they did not Preach Sermon-wise, or in the same manner as the Levites did: else why doth Iehosaphat send Levites to teach the Word of the Lord, if the Princes might or could have supplyed their Office?

2 Take Teaching strictly for a Pastorall act, and so none but Priests,If Kings and Princes might be Pastors and Teache [...]s, they should be Papes to carry both Swords, tempo­ral [...] and spiri­tuall. to all. Ruth. We may not so expound Scri [...] ­ [...]ure▪ as to make [...] contradict it self, or to con­ [...]ound distinct [...]allings. Ami­ae semper Scripturarum­lites. Levites and Prophets may Teach: and thus the Levites are said to Teach, v: 8, 9. And they i. e. the Priests and Levites, which Iehosaphat sent, taught the People; How? Not as the Princes in a generall exhortation, but, v: 9. they have the Book of the Law of the Lord with them; It they expound, and out of it they teach the People: And see two excellent fruits and effects of their Teaching, v: 10. The fear of the Lord fell upon all the Kingdomes round about, so that they made no Warr against Ieho­saphat. Oh that Magistrates would promote the Ministery! this would bee a means to preserve our Peace, and free us from the fear of Enemies. 2. Exalting and incouraging a faithfull Ministery, is a means to blesse and increase our temporalls, v: 12, And Iehosaphat waxed great excee­dingly, and built Castles and Cities of stone: hee had Riches in abun­dance.

We must distinguish between Regall Teaching and Ministeriall Teach­ing. [Page 43] Kings teach in a civil, coactive, commanding way: but Pastors in a Ministeriall Pastoral way, as men in Office.

3. The Princes teach Efficienter, i. e. by causing the Levites to do their duty. He set Princes to teach, i. e. to see the people taught, saith a Reverend Divine;Hildersham [...], Joh. 4 p 247 V. Large An­not. on Bible. Princ pum il­lorum officium non erat doce­re: sed id intel­ligendum est de procuratione docendiquâ procurabant u [...] d [...]cerent Levi­tae▪ suâ praesen­ti [...] authorita­tem illis conci­liantes apud populum, cum que ad illos au­di [...]ndos coh [...]r­tantes. Formaliter, they taught not by themselves in their own persons (for Magistracy and Minestery are two distinct Callings, and have distinct duties, upon which there must be no incroach­ments; yet one may be helpful to another, in suo genere, for the good of both) but by the Levites, who expounded the Law, the Princes one­ly accompanyed them, and by their civil authority did countenance and assist them in preaching: now 'tis a rule Quod quis per alium facit id per se facere videtur; What I command my servant to doe I am said to doe my selfe. So Christ is said to baptize, but 'twas by his Disciples; [...]or hee baptized none himselfe, Ioh: 4. 1. Hence Iunius in loc. reads it thus: Shalac lesarau; Misit cum praefectis suis Levitas ad docen­dum: Iehosaphat sent with his Princes Levites to teach; hee sent them to take care that the Levites should doe their Office in that time of Apo­stacie.

4 I answer by way of Concession; Dato, sed non concesso: suppose we should give you that which we doe not grant you; viz. That the Princes did Preach;Piscat. in loc. yet here's a vast difference between them and our gifted-bre­thren:V Rutherf. for,

1 These Princes were sent to teach,Due Right of p. 282. &c. by the Magistrates command, but our Iehosaphats have by many Acts and Ordinances prohibited our gifted-Brethrens preaching.☜

2 These were Princes, and so men of choice breeding, of rare abilities, able to teach: what is this to our Naylors, Taylors, &c. who have no such breeding nor abilities.

3 They had Levites to joyn with them, who were men in Office: But you (many of you) scorn at Ministers, nick-name them, and revile them. as Antichristian, Baals-Priests, Legalists, troublers of Israel, their Calling Anti-christian,V. Rathbard. against Sepa­ [...]at. p. 68 V. Col [...]iers [...] books against both Trinity Ministery. and their maintenance Antichristian, &c. here's convitiorum plaustra, whole loads. Let such know that Christ takes the indignities done to his Embassadors as done to himselfe: He that de­spiseth you, despiseth me: Wee are oft commanded to love our Ministers, yea to have them in singular love, to count them worthy of double ho­nour, not to rebuke an Elder, but to intreate him as a Father, 1 Tim: 5. 1. And the Lord gives a special caveat, that wee take heede that wee forsake not the Levite as long as wee live upon the Earth, Deut: 12. 19. How contrary to these Precepts doe many in our times walke, who [Page 44] hate not so much the person as the Function; and rail upon us not for per­sonal failings, but because wee are Ministers: Let such learn of those Prin­ces to countenance and assist the Levites, if they would prosper.

4 Admit they did Preach, [...] yet 'twas but once, and that in a time of ex­traordinary reformation, when the Church was in a collapsed condition, and the People fell to Idolatry.

Now let's gather up all, and see what wild conclusions our opposites draw from hence.

1 Because Kings and Judges may exhort Magistrates and Ministers to do their duties Ergo Lay [...]men may Preach.

2 B [...]cause Princes goe with the Levites, to countenance and assist them, Engo▪ Gifted-brethren may go against Levites, to ruine and overthrow them.

3 Because Princes teach in a collapsed Church, when the People were fallen to Idolatry, Ergo, Lay-Prophets may teach in a constituted Church, where all the rags and reliques of Idolatrie are ruined.

These are Arguments à baculo ad angulum: Because my staffe stands in the corner, Ergo,'twill rain to morrow, &c.

The fourth Objection.

From 1 Sam: 10. 5, 6. Saul did Prophesie and his servants did Prophesie, 1 Sam. 19. 20, 21.

Answ. This was extaordinary, as being a supernaturall work of the Spi­rit▪ and not an Office: [...] Saul by the instinct of the Spirit prayseth God, and thereby was confirmed in his Kingly Calling; and for confirmation of him in that Office the Spirit of the Lord came upon him; and so his ser­vants for a time were transported with divine raptures, as in an extasie, and joyned with the sons of th [...] Prophets in pra [...]sing God with Psalms and Songs▪ and speaking of Divine matters; and were so transported with a Spirit of Prophesie, like the Prophets, that they forgot their businesse, which was to take David.

Here's no Preaching to oth [...]rs▪ no usurping the Levites Office; but all extraordinary; which makes nothing for your usurped Ordinarie Teach­ing.

The fift Objection.

The example of Elisha called from the Plough, 1 King 19. 19. And Amos (chap. 7. 14. 15.) from the Stalls.

[Page 45] Answ: These were called extraordinarily,Extraordinari­um non facit re­gulam commu­n [...]m. and shewed it by their extraordinary gifts in the discharge of their places and Callings; and ther­fore Amos when hee was forbid to Preach, doth not plead that hee was a Gifted-man, [...]can loci, p. 340. &c. but pleades and proves his extraordinary Call, and that hee was sent of God to Preach his Word, Amos 7. 15.V. Owen Duty of pastors and People, p. 33. 34, &c. The Lord tooke mee as I followed the Flock, ond bid mee goe, Prophesie; I did not runn on my owne Head, nor Call my selfe, but the Lord gave mee my Commission.

A sixth Objection.

Joel 2. 28. Where the Lord promiseth in the Gospel t [...]mes to pour out his Spirit upon all flesh, and their sons and daughters should Prophesie, &c. And Isa: 54. 13. All thy children shall bee taught of God, Jer: 31. 33, 34. Joh: 6. 45.

Answ: The Scripture is the best Interpreter of it self; and one place, compared,Optimus inter­pres seriptura [...]st scriptura. helps to illustrate another: If wee looke into Acts 2. 16, 17, 18. it will illustrate this place; there Luke applies this Text in Ioel to the dayes of the Messias,P [...]ophet a [...]ic donum h [...]gua­rum, ali [...]qu [...] SS charisma [...] significat. [...] Lap. when Christ should p [...]ur out his Spirit abun­dantly, and that upon all sorts of People, without distinction of Nations, or conditions of Persons, be they n [...]ver so meane, never so low and con­temptible, be they sons or servants, male or female, bond or free, rich or poore, Jews or Gentiles: Yet I will pour on them, saith God, and that abundantly, not only Dona gratis data, common gifts, as the gift of Tongues and Languages, the gift of working Miracles, the Spirit of Pro­phecie and Divine revelation, whereby they shall bee able ex tempore, without study, to expound prophetick Scripture, and foretell things to come, as Agabus did, and the four daughters of Philip; Their old men by divine Dreames should foretell things to come, and their young men should see Divine and Prophetick Visions, &c. Acts 19. 6. & 21. 9. 1 cor: 14.

But I will also give them Dona gratum facientia, my speciall Grace, as the Spirit of illumination, Sanctification, Regeneration, Faith, Love, O­bedience; I will teach all Beleevers, all my Elect, of what Age, Sex or condition soever, this precious and more excellent way.

This Promise was fullfilled initially, and in part,See this more fully cleared in that clear little T [...]act▪ Antidor. against Lay Preach. p. 22. Acts 2. 11, 17. when at the Feast of Pentecost, Christ did pour out the Spirit abundantly on the Apostles, and they spake variety of Languages; but it's now ful­filled in all the elect, to whom God gives his Spirit abundantly, yet with this difference; formerly, they had extraordinary gifts of the Spirit; but now, ordinary.

[Page 46]So then wee see these words are only a promise, but no precept for Lay-preaching: Now to argue thus; Because in the Primitive times God en­dowed Beleevers with an extraordinary measure of the Spirit; so that they could Prophesie ex tempore; therefore men that want now this ex­traordinary gift may turn Preachers.

2 B [...]cause the Lord promiseth to bless his People, not only with tempo­ral but Spiritual blessings, Ergo, They must all Preach and use their gifts in publick.

3 Because the Lord promiseth to pour his Spirit on his handmaids (they did Prophesie and foretell things to come in the Primitive times) therefore women (who are forbidden yet) now may Preach, &c. This is Naylors, Logick and smels very strong of the Anvile.

As for these promises, Ier: 31. 34, &c. the sum of them is but thus much, viz. that in the dayes of the Gospel, Gods people shall by his Spi­rit have a more full and cleere unders [...]anding of divine Mysteries, that there shall not need so much labour in teaching them, as formerly with little fruit: for now they shall all be taught of God.

The first Allegation.

FRom the example of Christ: If hee disputed in the Temple, and prea­ched in the Synagogues without a Call:R [...] binson ag. [...]. p. 38. then Lay-men, that have gifts, may likewise preach without a Call: and this is the Argum [...]nt of their A­chilles; If it were (saith he) the received order in Israel, of old, for men out of Office, to speake and teach in publick, how was Jesus the son of Mary admitted to dispute in the Temple with the Doctors, Luke 2. 42, 46. and to teach and preach in the Synagogues so commonly as hee did? Matth. 9. 35. Luke 4. 16, 17.

Answ: All Christs actions are not for our imitation; hee did many things which wee may not,Vivendum est [...]egibu [...], non [...] Weems. [...]ewith Syn. [...]art 1. p. 266. cannot doe; wee must live by Rules, and be led by them, and not follow any ones example against or besides the Rule; for that which was lawfull in Christ to doe, may bee unlawfull in us.

[Page 47]2. 'Tis true Christ disputed with the Doctors at twelve years old, but hee did not preach to them. Disputing is one thing and Preaching is a­nother.

3 Christ was called extraordinarily, and sent by his Father to Preach glad tidings to the meek.H [...]e pro [...]sus ex [...]r [...]ordinari­um [...]uit. Beza [...]nnot. Maj. in 1 Cor. 14. 29. V. Beza in loc. Ioh: 20. 21. As my Father sent me: (who sends our Lay-Prophets, I have told you before;) and the People took him for a Teacher sent of God; for it was a faishion amongst the Jews (as reverend Diodate on the place observes) that if any one did come to their Ecclesiasticall meetings, who was known to have some gift of under­standing in the holy Scripture,Joh. 3. 2. wee know that th [...]u art a Teacher come from God, &c. which was read every Sabbath day, Act: 13. 27. and 15. 21. they would intreat him to make them partakers of it for their common Edification. So that it appears that the People took him for a Prophet, a famous Prophet.

Luk: 4. 14. 15.Galilae & alij, propter doctri­nam & mira­cula caeperun [...] p [...]aeclare, h [...] ­norific [...] seu gl [...]riose de ip­so se [...]tire & I [...]qui, magnam ip si [...] tribuere, ac cum reve­tentia in singu­l [...]ri honore ip­sem habere. There went out a fame of him thorow all the Regions round about, and hee taught in their Synagogues, being glorified of all, both for his Doctrine and his Miracles; and this was the ground of that liberty granted him in the Synagogue.

Now let our Artificers and Lay-Prophets shew such a life, such Do­ctrine, such Miracles as Christ, and I know no man will envy their Teaching.

4 The Question still will bee, whether Christ ta [...]ght publiquely before hee was thirty, and before hee was baptized, or after? The most received and approved opinion is, that he did not observe this custome of publique Preaching in the Synagogues, till the time of his Ministery, Ioh: 18. 20 This the Learned gather from Luke 4. 14. that Jesus (after his Baptism) returned in the power of the Spirit to preach in Galilee, Chemnit. in loc. &c. p. 451. [...], (i. e.) in potentia, robore, vi spiritûs q. d. Iesus à baptizmo potenti impulsu Spiritûs S. reversus est in Galilaeam, &c. [...] Lap. And 'tis improbable that Christ would Preach all these Sermons from Matth: V. A Lap. in Luc. 4. 61. 4. to Matth: 13. before hee entred on the Ministery (which they must grant that hold this opinion:Stella in Luci 4. p. 151.) for hee Preached at Capernaum and Galilee, and the places adjacent, and after comes to Nazareth, Matth: 13. 54. Luk: 4. 16. hee was bred there, and so his low and private kind of life being known to them, hee comes last to them.

5 Let us grant it,Rutherf. Due right, p 286. Gal. 6. 16. [...]. that 'twas the practice of the Jewish Church to admit all gifted Artificers, &c. to Preach; yet this corrupt and irre­gular practice of theirs, can bee no president to us, who are to walk by Rule, and the Canon of the word, and not by such disordered ex­amples.

The second Allegation.

Secondly,Robinsons Pl [...]a, p. 39. They alledge the example of the Apostles, Mat: 10. 1, 5, 6, who Preached before they were sent; and the 70 Disciples Preach, yet were not men in Office, Luke 10.

Answ: The Apostles were men in Office and not Lay-Preachers. 1 They had their Call from the first election of Christ. 2 They had Commission from him before his Resurrection: Matth: 10. 7. he gives them power; v: 5, 16. he sends them & commands to go. True, they had a larger Commission granted after Christs resurrection; then 'tis Goe to all Nations, Matth: 28. 19. before 'twas, Rather goe to the lost Sheep of the house of Israel; they had a further confirmation after, and greater measure of Gods Spirit to lead them into all truth; As a Justice of Peace may be put into Office, and yet receive a further confirmation; yea,See this point mo [...]e [...]ully de­bated by R [...]ve [...]end Mr. [...]. p. [...]87, &c. and a greater means to perform his place.

3 Christ calls them Apostles before his resurrection, Matth: 10. 2. Now the names of the twelve Apostles were these.

4 The power of the Keys was committed to them, both Doctrine and Discipline, Ioh: 20. 23.

5 Which strikes the nayl dead, [...]oh. 42. They had power to Baptize, which no man out of O [...]fice hath, our Bretheren themselves being Judges.

2 That the 70 Disciples were Pastors in Office, is clear, Luk: 10. Christ appointed other seventy also and sent them out: As hee had before sent forth the twelve, [...], de­ [...]igno, [...], & constituo, [...] eigh. now also hee sends forth these, and Satan falls like Lightning before their powerfull Preaching, v: 17, 18. So that Ch [...]ists appointing these was a designation to a publique Office, as the Originall signifies,V. Leigh's comment [...] N T Luk 10. [...] Ruthe [...]f. p. [...]2. a creating and ordering of them, as that pious and industrious Critick, to whom the Church of God oweth very much, hath well observed.

The third Allegation.

Obj: The Scribes and Pharises were not Pastors in Office, yet they Prea­ched, Ergo, private-gifted. Bretheren may Preach.

A [...]s [...]: [...] You doe w [...]ll to rank your selves amongst Scribes and Pha­rises▪ l [...]ke Lettice, like Lips; R [...]m acu tetigistis; you have hit the nayl on the head: since you can have no help from true Apostles, now you [Page 49] flee to false ones. This is Petitio principii, a beggerly begging of that which is to be proved.

1. You must prove that the Scribes and Pharisees were not Pastors in Office. So we did (say you) at the Disputation, thus: All Priests were to be of the Tribe of Levi. But the Scribes and Pharisees were not of the Tribe of Levi: Ergo, they were not Priests, and so by consequence not men in Office.

A. We desired you to prove your minor, viz. That the Scribes and Pharisees were not of the Tribe of Levi; which you did, thus:

Paul was a Pharisee, but not of the Tribe of Levi: Ergo no Pharisees were of the Tribe of Levi.

A. We replyed, that this was but one particular instance, and so could not make a rule, no more then one Swallow can make a Spring: besides you were told, A particulari ad universale non valet conse­quentia; because one man is blind, ergo all men are blind; because one Lay-Preacher is a Caviller, ergo all are Cavillers; because one nayling Preacher is ignorant, ergo all are ignorant, &c. This was your Bakers Logick, and it savours of the Peel.

But to clear this doubt,Multi ex Scri­bis & Pharisaeis erant Sacer­dotes vel Le­vitae. A Lap. I shall give you one place that plainly proves the Pharisees to be Priests and Levites, Ioh. 2. 19. compared with v. 24. The Jews sent Priests and Levites from Hierusalem: and who were they? v. 24. They that were sent, were of the Pharisees▪ So then you see they were Pharisees,Per cathedram Meton. intelli­gi [...] honorem, gradum, digni­tatem, auctori­tatem docendi & jubendi, quam apud Ju­daeos habuit Moses, quàm Scribae Mosen acceperint. yet of the Tribe of Levi.

2. Giving▪ though not granting, that they were not of the Tribe of Levi, yet that they were not bare gifted men, but Preachers in Office, is clear, Mat. 23.

Secondly, They sit in Moses Chayr, (i. e.) had the ordinary Office of Teaching the people committed to them: they were Doctors of the Law; and Christ bids the people, Hear them.

3. The Priests were to be of the Tribe of Levi, but the Scribes and Pharisees were Prophets; and these might be of any Tribe, as Ieremah was, and other extraordinary Prophets.A Lap.

The fourth Allegation.

Acts 7. Stephen being a Deacon, and no Pastor in Office, yet Preached, Ergo, un-officed men may preach.

Answ. We must distinguish of Deacons: 1. Some were called extraordinarily, as Philip, Acts 8. who was an Evangelist, Acts 21. 8. he was not self-called, but by a speciall Commission from the Spirit he goes from Ierusalem to Samaria▪ and thence called by an Angel to [Page 48] instruct and baptize the Eunuch. An Angel calls Philip, but these men want men and Angels to bring them in.

2. Others were called Ordinarily,Diaconi bene fungentes Of­ficio acquirunt libertatem & auct [...]ritatem, ut bomines e­tiam potentes non curent: sed liberè [...]a quae fides Christi exigit, pro­fite. antur, doceant, arguant & proficiant. A Lap. when by improving their talent, the Church had experience of their industry, ability, and piety, they were promoted to be Pastors, 1 Tim. 3. 13. They that have used the Of­fice of a Deacon well, purchase to themselves a good degree; that is, they make themselves fit and worthy to be promoted to higher degrees in the Churches service.

3. Stephen's was no Sermon; but being accused of blasphemy, he makes an Apologetical Oration for himself, and a Confession of the Faith before his persecutors: and if this be Preaching▪ then those women-Martyrs in Queen Maries time that did confess and profess the Truth before their adversaries were Preachers.

The fifth Allegation.

Act. 8. 4. They that were scater'd abroad went everywhere Preach­ing the Word. Robinson, p. 46, &c. Hence they gather that all that can may Preach.

These were not the Apostles (say they:) for ver. 1. They stayed at Hierusalem, Ergo, They were private Christians that did Preach. Hence the Socinians gather that Vocation and Ordination are needless; because they do not read that these were sent or ordained.

This is that [...], their Argumentum decumanum, nodus de­cumanus, their Achilles invincibilis, See more fully on [...]is, T. Wor­kman against Lay-preach. p. 9, 10. [...] Antidote, p. 38, &c. their strong hold; which being pulled down they are left naked.

A. This is a non sequitur: Because they that were dispersed preached, Ergo, All that can may Preach.

For, 1. It cannot be proved that all these dispersed were private m [...]n out of Office:Seaman Dia­trib. Preface. Argumentum ab autho­ritate negante, sed non ab authoritate negativâ, valet in Theo­logicis. Ut, non meminit hujus rei Scriptura, ergo non est admittenda. Prid. Philip was one of these scattered and dispersed ones, who was an Evangelist, v. 5. &c. therefore they were not all private men: there were besides the Apostles, Prophets, Evangelists, and the seventy Disciples; they might be some of these, and not private professors.

2. The Apostles might give them a Commission to Preach when they went thence, Act. 15. 22, 23.

Obj. The Text doth not say so.

A. Ab authoritate negativè, nihil concluditur. Arguments drawn from silent authority, conclude nothing. We do not read of A­dams Faith or Repentance; it doth not therefore follow that he had no Faith and Repentance. We do not read of his Sacrificing, observing the Sabbath, or performing any pious exercise; yet we cannot in the judge­ment [Page 49] of Charity conclude that he omitted these things. We read of no Parents that Melchizedek had; it doth not therefore follow he had none, &c.

3. Did not the Lord give them Commission by immediate revelation, giving them the spirit of Prophecie, and so calling them extraordinarily (as he did many in those Primitive times?) This I think I can prove from the Text: and if so, you are gone: for extraordinary examples make no ordinary Rules. Though God permit the Israelites to rob the Egy­ptians, yet I may not steal.

1. I prove their extraordinary Call,Ex [...]raordina­r [...]am vocatio­nem non te­merè damnant Apostoli, sed ex effectis ju­dicant. Beza Piscat. by the extraordinary Effects of their Preaching, Acts 11. 21. And the Hand of the Lord was with them▪ and a great number believed and turned to the Lord. 1. The Hand of the Lord was with them, as it was wont to be with extraor­dinary gifted Prophets. Thus the Scripture usually speaks of the Pro­phets. 2 King. 3. 15, Thus, the hand of the Lord came upon Elisha; i. e. the Spirit of Prophecie. So Ezek. 3. 14. The hand of the Lord was strong with me. Rutherf. Due Right, p. 293, &c. Luke 1. 66. & 5. 17, by the hand of the Lord is meant the mighty power and assistance of God in miracles, and in­ward working in the hearers accompanying their Ministery.Manus est Symbolum energiae, index rei, & instru­mentum ope­rationis. Vide Greenhil in loc. So Deod. large Annot. Chrysost. Oecum. & à Lap. Deus suâ potenti manu aderat eis ad faciendum miracula in confirmationem fidei, ad prae­dicandum tant â sapientiâ & efficacia, ut multos Gentiles converte­rent ad Christum.

2. The extraordinary number of converts,Perk. 1 Vol. p. 761. their great and quick har­vest, shews more then ordinary assistance. To this assents Reverend Per­kins. Some (saith he) the Lord calls by special instinct▪ and extraordi­narySingulari Dei impulsa hoc factum. Cal. inspiration of the Spirit. The dispersed preached without any out­ward Call, no doubt by the instinct of the holy Ghost as appears, in that the Hand of God was with them. And whereas false Prophets oft plead an extraordinary Call, he sets down marks, by which we may discern their Illusions from Gods Call. I. Extraordinary Calling never takes place, but when Ordinary calling fails; and that is at two times especially: 1. In the founding and planting of a Church. So Apostles and Evange­lists were called extraordinarily. 2. In times of universal Apostacie, when the Church is ruined and defaced. II. You may know them by their Doctrine.Bucan. loci, p▪ 540, &c. III. By their lives. IV. By their Gifts: whom God calls extraordinarily, he endows with extraordinary knowledge, cou­rage, &c.

Lastly,Privilegium non tollit le­gem. I answer by way of Concession, giving, though not granting your desires. Say these were private Christians, yet I shall clear all by asking you two questions.

[Page 52]1. Q When did these dispersed Disciples of the Apostles, though not Apostles, Preach?

A. Not in times of Peace and settlement, but in times of sore pesecu­tion▪ when Steven was stoned, and the Church was scattered about, and forced to flee up and down, Act. 8. 1, 2, 3. 4. Very Emphatical is the word Therefore, ver. 4. Speaking before of the persecution of the Church, and of the stoning of Steven, the Holy Ghost infers, There­fore those that were scattered, Preached; implying, that had not that persecution been, and the Apostles constrained to abide at Ierusalem, with their converts, those men might not have done what they did. Are our times such? are our Stevens stoned, our flocks scattered and dis­persed our Ministers all banished and gone? &c. If so▪ then you that have gifts may supply their room,P [...]tet hoscum [...]yprios Evange­list [...] Evangeli, Zas [...]e Gent [...]li­bus. A Lap. Quum Antio­chena Eccl [...]sia per Ministr [...]s extraordinem vocatos plan­tata sit; non est in quod in plantandis Ec­clesii, semper ordinariam vocationem requiramus. &c.

2. Q. Where did they Preach?

A. Not at Hierusalem, a planted, setled, constitured Church, v. 1. but at Phenice, Cyprus, Antioch, &c. amongst heathens, infidels and Idolators, where no Church was planted, as appears, Act. 11. 19, 20. they Preach at Antioch to the Grecians, who were Gentiles and Hea­thens without Christ, and without God in the world, as appears Rom. 1.

That may be lawful in Ecclesia constituenda in an unplanted Church, in the begining of a Reformation, when no rule is set, no Ministers, no Ma­gistrates, no Teaching, no knowledge, no Ordination can be had, none to ordain &c. which is utterly unlawful in Ecclesia constituta, in a planted, constituted Church, where there is a setled Ministery, setled Or­dinances setled Worship, according to the Rule, &c. Here must be Ele­ction, Probation Ordination. Full to this purpose is that quotation of that ingenuous and studious Gentleman:Piscat. in Act. 11. 20. Lay-men may Preach upon occasion to Churches disordered, and to persons not yet gathered to any Church.Leigh Com. on N. Test. Those which were dispersed upon the pesecution of Steven, did publish the Gospel where there was no Church.Acts 11. 20. But how eminent soever mens abilities are,The [...] and thing in question is n [...]t whether a gifted man may preach in an untlanted, but in a planted Church. how well soever known to themselves or the world, to undertake the instruction of the people without publike Order, in pub­like Assemblies, is a thing that no Scripture, no time, no custom of the Primitive Church will allow. Thornedike Service of God at Relig. Assemb. cap. 11.

Now let us gather up all, and put it into a Parallel, that our gifted brethren may the better see how neer they come to their pattern.

By this time I hope I have levelled your strong Hold, and laid him in the dust. I now march on to the rest.

The sixth, a Fort.

Acts 13. 14 15. Paul and Barnabas coming into the Synagogue, the Rulers sent to them (not as Apostles, which they acknowledged not, but onely as men having gifts) that if they had any word of exhortation, they should say on.

A. Paul and Barnabas were men in Office true and faithful Prophets and Apostles, and so had Commission to teach the Nations wheresoever they went. 'Tis a non-sequitur, Because men in Office were desired by the Rulers to exhort, Ergo, Men out of Office may do so.

2. They were known to be Teachers in Office, and (in all probabi­lity) were so reputed by the Rulers of the Synagogue: having heard the fame of their Preaching and Miracles, which might easily come from Cyprus to Antioch, they desire a word of exhortation from them, v. 14. Act. 14. 1. They were known Prophets.

3. This was practised in corrupt times, and times of great confusion. So the learned Apollonious acknowledgeth, that in corrupt times especi­ally it was permitted to some out of Order, to teach and exhort; but [Page 52] they were alwayes such as had testimony of their gifts, and of whom there was a general opinion of their mission, extraordinary or ordinary, by reason of the Doctrine they preached, and the works they did. Thus at Nazareth Christ was permitted in the Synagogue to read and explain the writings of the Prophets, Luke 4. 16. as one who by rea­son of his Majesty and miracles did everywhere obtain audience, as reverend Beza here noteth; by which right he taught both in the Tem­ple, and everywhere; wherefore also the ordinary Doctors demanded of him by what Authority he did is, Mat. 21. 23. So we find that Paul and Barnabas were allowed, (Act. 13. 15.) publikely to speak and exhort in the Synagogue at Antioch, as being such whose fame was already known to those of Antioch; for they had before this time for a whole year preached the Word of God to many there, and brought many to the Faith of Christ, &c.

But observe his conclusion: But in the practice of the New Testa­ment, none but Prophets by Gifts and Office, either ordinary or extraor­dinary, were permitted publikely in the Assembly of Beleevers to preach the Word of God in Christs Name, &c. Thus he.

What have we to do with Jewish corrupt Customes? We are to wal [...] by Rule, and not by such new Lights. The liberty given in their Syna­gogues, can be no president to us, no more then the custome of persecuting the godly, and casting them out of their Synagogues.

Let's sum up all. 1. Because Paul and Barnabas, who were men in Office, preached; Ergo, such as are not in Office, may preach. 2. Because such as were known to be Teachers, and were famous, preached; Ergo, such as are unknown Teachers, and infamous, may preach. 3. Because the Jews had a custome, in corrupt times to call forth gifted men to speak in their Synagogues; Ergo, we must leave the Word, and follow their superstitious customes. This is sure some Shooe-makers Logick: it's set upon the Last, and stretcheth well.

The seventh, a Tower.

The example of Apollos, Act. 18. 24 25, &c. An eloquent man, and mighty in the Scriptures, instructed in the way of the Lord, taught diligently, &c. Because he preached without a Call, Ergo, Gifted Brethren may preach without a Call.

This is a Tower,Hic dignus vindice nodus. a strong Tower▪ in our Brothers conceits; here they triumph (though it be before the Victory:) Apollos, Apollos preached without a Call, &c. But let us approach neer it, and we shall discern [Page 53] this Tower to be a Tower of Babel. too weak and sandy a foundation for their high and haughty building: Like the Apples of Sodom, glo­rious to the eye; but touch them, and they fall to dust and ashes.

And therefore I answer,Ubi similes causae & cir­cumstantiae, ibi locum ha­bet exemplum. Weems Iewish Synag. 1 part. p. 265, &c. 1. This is an Example, but no Precept: ex­amples may not be followed, without observation of the like causes, and like conditions. Now I doubt not but I shal prove your case & Apollos's to be different; and then this instance will do you no good. In follow­ing examples, (saith a very learned man) we must mark four things: 1. How they did it. 2. When they did it. 3. Where they did it. 4. Why they did it. These will give some light in this business.

1. We will inquire who it was that Preached?By Grace. This may have a rela­tion to Apollos, who by his au­thentical Mini­stery called Grace, Rom. 1. 5. & 15. 15. Apollos. What was he? A Minister. How is that proved? 1 Cor. 3. 5. Who is Paul? and who Apollo? But Ministers, &c. He is in terminis, expresly called a Minister.

Obj. He was ordained afterwards.

A. You may do well to prove that. Affirmanti incumbit probatio: Qu [...]d enim non lego, nec credo. Where the Scripture hath not a Tongue to speak,1 Cor. 3. 10. Deodat. we must have no ears to hear.

2. He was a coadjutor to Paul, Zanchy in Eph. 4. 11. and therefore oft joyned with him, 1 Cor 3. 6, 22. and 1. 1. 12. and 4. 6. and 16. 12. Paul may plant, Apollo water; Bucan. loci, p. 525. q. d. I Paul first planted and preached the Word, A­pollos came after me, and by his Ministery expounded the same Do­ctrine of Christ to you,Formatus [...]uit à natura, informatus curâ, confirmatus praxi, in iis quae sunt Do­mini. Prid. and so watred what I had taught. Hence the learned Zanchy ranks him with Evangelists; Timothy, Titus, Silva­nus, Apollos: these were not tyed to any one place, but were assistants to the Apostles, to water what they had planted.

3. What were the gifts and endowments of the Minister? Surely▪ more then ordinary; few in all the Scripture so highly commended for endowments and abilities, as he. Such as God calls extraordinarily, he gifts extraordinarily.

The Text tells us he was an eloquent man; he was both prude [...]t and eloquent, he had skill in the words, and could expound well; he had good elocution to express [...] Exposition. Matter well habited, is more acceptable.

Mighty in the Scriptures (i. e.) well instructed and grounded in them, and endowed with a singular grace of Gods Spirit, to propound, expound, and perswade them to men.

Instructed in the way of the Lord; He had learned the coming of Christ into the world, and his Doctrine, when Iohn the Baptist had taught obscurely and imperfectly of it; but had not participated of the [Page 56] clear and large Declaration which Christ and his Apostles had made of it.

4. Fervent in spirit. He was no cold, dead Teacher; but he taught powerfully, livelily, experimentally.

5. He taught diligently: he was no idle, Strawberry-Preacher.

6. He doth not preach his own fancies, but the things of the Lord, viz. the Baptism of Iohn, (i. e.) the Doctrine which Iohn the Baptist had delivered concerning Christ, and had sealed to his Disciples by Baptism.

7. He teacheth boldly in the Synagogues, not fearing the face of man.

8. Observe his rare Humility: he doth not disdain (though he were a man of singular abilities) to be taught what he knew not of mean persons; an humble man can learn of the meanest; a little child shall lead him, Isa. 11. 6. to see a Master in Israel sit by an Aquila, a Tent­maker, and a Priscilla his wife, and to be instructed by them, to learn of his Auditors, was no less an act of meekness then of wonder; but a wise man looks more at the Counsel then the Counsellor; he regards not so much who, as what the instruction is; an Abraham can hear­ken to the Counsel of Sarah, and Iob of his servants.

9. He hath the approbation of the Church of God for his abilities, ver. 27. The Brethren of the Church of Ephesus write Letters commendatories in his behalf to the Disciples at Corinth to receive him.

10. His Teaching was operative and fruitful; he did not labour in vain: For, 1. he furthered the faith of Beleevers and helped them much. 2. He was able to convince gain-sayers, vers. 28. he convinced, he mightily convinced the Jews, and that not privately, for fear of oppo­sition but he undertakes them publikely; and this he doth not by weak humane inventions, but by the Scriptures, (out of Isaiah, Daniel, the Psalms, Moses and the Prophets) he doth Theologically demon­strate, and infallibly conclude, that this Jesus the Son of Mary was the true Messias promised to the Fathers, &c.

Thus you have seen this good man in his colours; how like our gifted Brethren are to him, we shall see in the Parallel.

The second Quaere will be▪ When he preached?

A. 'Twas in a time when Churches were planting, in the Primitive times, when God gave extraordinary gifts, and poured out the Spirit of Prophecie in abundance, for the gathering and perfecting of his Church, &c.

[Page 55]2. 'Twas in a time when that corrupt custom was in practice among the Jews, of giving liberty to some (though not in Office) to preach.

3. I answer by way of concession: Should we grant that Apollos was not a man in Office, yet 'twill not help you: for this is but an in­stance (as a judicious Divine well observes) of the liberty given by the Jews, or taken, when as yet there was no Church in being. Take in all the commendations of the man, and, in a like juncture of time, others of like abilities may do the like.

I come now to the Parallel, that our Brethren may see how like, or rather how unlike they are to their Pattern, and, as they conceive, their Patron.

Deliberandum est de remedio praesertim cum non Cynthius, sed Apollos aurem vellat.

The eighth is a Bulwark.

1 Cor. 14. 1, 31. where the Apostle exhorts them to desire spiritual gifts▪ but rather that they might prophesie; and tels them, vers. 31. they may all Prophesie, &c. Hence our Brethren conclude, that all that have Gifts may Prophesie in publike.

Our gifted Brethren build very much upon this Text; and being pur­sued, they run hither for shelter; but in vain, being meerly deluded with the word All, as if the Apostle had commanded all the Godly promiscuously to preach, when he speaks onely to Prophets, as the con­text clearly shews.

The Question then will be, who are meant by this word, All v. 31. Ye may all Prophesie.

A. 1. I answer Negatively, It cannot be meant of all the Saints col­lectively; for then women, who have gifts, should preach, who yet are forbidden. Secondly, private Professors are nowhere commanded to leave their Callings, and go study Arts and Sciences, that so they may be Preachers; but are commanded to abide in their Callings 1 Cor. 7. 20. Thirdly, then all should Baptize; (for Christ hath joyned Preaching and Baptizing) and then what need Christ give Pastors and Teachers? Are all Prophets? 1 Cor. 12. 29.

2. I answer positively, By all is meant, all such as are Prophets: the Text is clear, v. 29. Let the Prophets speak two or three, &c. v. 30. If any thing be revealed, &c. They were extraordinary Prophets, and spake by immediate revelation, without study: then follows, v. 31. For ye may all Prophesie, i. e. all you that are gifted and called to be Pro­phets; for so it follows, v. 32. The spirits of the Prophets, i. e. the Doctrine of every Prophet, must be subject to the examination adn censure of the other Prophets; and therefore (saith the Apostle) every Prophet may speak in publike, to the end that he may be discerned and approved by the rest. General words must be confined to the particu­lar Argument of the speech: So that the word all must be confined to the Prophets; Prophets▪ Prophets, all ye that are Prophets may preach, but these were Prophets by Gift and Office; therefore they might and did preach publikely in Christs Name in the Assembly: So that the A­postle speaks not of all Beleevers in common, nor of any in the Congre­gation promiscuously but of the Prophets lawfully called to instruct the [...]hurch of God. And 'tis worth observing▪ that the word Prophet is never given to any in the Old Testament, or the New, but onely to Mi­nisters [Page 57] and men in Office; and therefore our Saviour expresly distingui­sheth a Prophet from a righteous man, Mat. 10. 41.

q. d. All you that are Prophets, and have the gift of Prophecie, and extraordinary revelations, so that you can dextrously open hard Prophecies ex tempore, without any study, and interpret Prophetick Scripture to edification, &c. whilst these miraculous and extraot­dinary Gifts endure▪ ye may, all that have them use them.

2. It appears they were Prophets, because the duties of Prophets are ascribed to them, v. 3▪ 4, 5, 12, 24, 25. they must interpret, convince, confute edifie▪ &c. all which are the duties of a Prophet.

Thus its clear, that the [...]e were Prophets; and if so▪ this place cannot help our Brethren; for thus they must argue hence: Because Prophets who were men in Office, yea, extraordinary Prophets, did preach: Therefore, we gifted Brethren, who are no Prophets, nor men in Office, may preach. Hoc est dialectica Independentica.

Obj. T. P. Objected, that these were ordinary, not extraordinary Prophets.

A. Habemus confitentem reum; you have betray'd your cause: for if these were Prophets, as you confess they were, and I have proved from the Text; then unless you can prove your selves to be Pro­phets, and men in Office, this place will no whit availe you.

But secondly, I shall easily prove them to be extraordinary Prophets [...]rom the Text, v. 30. If any thing be revealed▪ &c. They preached [...]xtemporary Revelations; they were able by the singular revelation of the Spirit to give the sence of Prophetick Scripture, without study or pains Gal. 1. 12. and sometimes they would foretell things to come, as Agabus, Act. 11. 27. and the four daughters of Philip. In the be­ginning of the Gospel and first planting of it, the Lord was pleased to confirm it by extraordinary gifts of miracles, Healing, Tongues, Inter­pretation, Prophesying, and foretelling things to come. These were temporary, and to endure onely in those primitive times; they are now ceased; so that he's a miracle that should desire now such miracles. Fully to this purpose is that of a learned man: The grace of Prophesying under the New Testament was of immediate revelation and inspiration of the Holy Ghost to all purposes, as under the Old. V. 30, If revelation be made to another that [...]i [...]teth by, let the first hold his peace to shew us that some were in [...]pired upon the very point of time with the truth of matters in debate at their Assemblies, as 2 Chron. 20. 14. Act. 13. 2. Thus he.

These Prophets are set amongst extraordinary Offic [...]rs, Eph. 4. 11.

The ninth Objection.

Rom. 12. 6, 7, 8. Having the [...] gifts differing according to the grace that is given to us, whether Prophecie, let us prophesie, &c. Hence they gather, that all that have the gifts of Prophecie, may pr [...] ­phe [...]ie, &c.

A. 'Tis granted, that they who have the gift of Prophecie may pro­phe [...]ie; and they that have the gift of Ministery (or Deaconship) must do the duty of a Deacon. But who are they that have this gift? They that are Prophets by Office, and not those that have abilities onely, as one very well observes;M. Wo [...]km [...]n ag. Lay preach p. 2, 3, &c. and this will appear more fully by the context and [Page 60] scope of the chapter. Having exhorted to duties of piety in general v 1▪ 2. he comes, v. 3 to 9. to particular duties of Ecclesiastical persons and Of­ficers viz. That they should not be proud of their spi [...]itual gifts (whi [...]h in those days abounded) but to think soberly and self-denyingly of them­selves.

2. He sets down a disti [...]ct and perfect enumeration of all the standing Off [...]cers in the Church, and exhorts them to discharge the duties of their sev [...]ral Functions, v. 6, 7, 8. These Off [...]ces are reduced to two general heads: 1. Prophecie; (not the extraordinary gift of foretelling future things,P [...]opheti [...]m non vid [...]u [...] in [...]elligere fa­cu [...]tem d [...]vi­nandi even [...]us fu [...]uros qua ē accepe [...]a [...]tve­t [...]res Prophet [...] & q [...]id [...]m n [...] ­vi post Chri­stum, ut Aga­b s, & [...]. &c. but the ordinary, in the right understanding and interpret­ing of Scripture.) Under this are contained, first, he that Teacheth i. [...]. the Doctor or Teacher; Secondly, he that exhorteth, i. e. the Pastor. Under Ministery are comprised, 1. He that giveth▪ i. e. the Deacon; 2. He that ruleth, i. e. the ruling Elder. So then, by Prophecie, here, is not meant the extraordinary gift of interpreting Scripture by Revelation without study, (which were it so yet could it not help you) but the ordinary gif [...] of Preaching and expounding Scripture by an ordinary Minister and set Church-O [...]ficer, of which the Apostle is here speaking, who must give himself to exhortation and teaching: and this is that Prophesying which we are comm [...]nded to prize,qu [...] p [...]ae i [...]it de ordinariis & p [...]rp [...]u [...]s h [...]ud dubio ch [...]rismatis: sed r [...]ctam S [...]ripturarum Pro [...]etica rum i [...]telligentiam & [...] ­plicandi fac [...] ­tatem, &c. 1 Thes. 5. 20. Despise not Prophesying, i. e. Preaching by men in Office, by sent Prophets.

Now let us see what they can gather hence. Because Pastors and Tea­che [...]s, who were Prophets and men in O [...]fice are commanded to Prophe­ [...]ie and expound the word, &c. Therefore private gifted persons, who are not men in O [...]fice may Prophesie and expound the Word. This is Knead­ing-trough-L [...]gick.

The tenth Objection.

1▪ Cor. 11. 5. Every woman that prayeth or prophesieth wi [...]h her head covered &c. Here (say they) were women that did Prophecie. Par&us. Vide Leigh Comment. loc. Now if gifted women did Prophecie, then much more may gifted men. [...]hus Mi [...]am, Anna and H [...]lda Prophesie, 2 King. 22. 14. and Deborah. Iudg. 4. 4. and Philips four daughters. So Rom. 16. 1, 3▪ 7. Ph [...]be a servant of the Church Aquila and Priscilla my helpers, Egoloq [...]or de a [...]i [...], hi di­s [...]ep [...]nt de cepis. An­dr [...]n cus and Junia of note among the Apostles &c.

A. Here's Chalk for Cheese. We speak of ordinary gifted men in Office,Ex [...]a [...]rdin [...]y [...] cannot m [...]k [...] an ord [...]a­ry Rule. and they flee to women that were called extraordinarily, as Mi­ri [...]m, Hulda &c.

As for Ph [...]be, she was a Diaconess to minister to the [...]ck, and not a Pra [...]dicantess to preach, or have Peters keys jingling at her girdle.

[Page 61] Aquila and Priscilla▪ by their private instruction and admonition, were [...], adjutores mei▪ my helpers. And so not onely men▪ but women should teach their children, servants and neighbours the way of the Lord, Pro. 1. 8. & 6 20. & 31 1, 26. Act. 18. 26. T it. 2. 3. 2 Tim. 1. 5. Yea, a woman in her husbands absence (and presence too, if he be not able) may teach her children, pray with the family &c.

As for that place,Being in the Church whilst the act of Prea­ching is perfor­med Deod. 1 Cor. 11. 5. the words are not be taken active­ly for womens preaching▪ but passively for their attending on praying and prophesying with reverence, and joyning with such as pray or prophesie▪ and going along with them in their heart.

2. We must distinguish of Prophecying.So Pisca [...]or in locum. 1. There is Prophecying which is Preaching and Expounding Scripture;Vide Leigh's Comment in locum. And the large Annotat. Engl. and thus (say some) these women did not Prophesie. 2. Prophecying is taken for any pub­lishing and Singing the praises of the Lord in Psalms and Hymns. So Psal. 68. 11 The Lord gave the Word, great was the company An­nunciatricum, of She-Preachers and publishers of Gods praise:V [...] Ainsworth, in Psal. 68. 11. Sic A Lap. in loc. In those dayes▪ after the obtaining of some great Victory▪ the women were wont to sing Songs unto God; as Miriam. Deborah, &c. and so the word Prophesie is oft used in Scripture, Numb. 11. 1 Sam. 10. 5. 2 Chron. 25. 1, 2, 3.

3. Suppose I should grant (as many judicious Divines do and I con­ceive it to be the most natural and genuine sense) that women in those Primitive times were inspired with an extraordinary spirit of Prayer and Prophecie; according to that promise,Apostolis lo­quitur de mu­lier [...]bus spi [...]i [...]u precum & Pro­phetiae [...], &c Par [...] in l [...]c. Ioel 2. 28. I will pour my Spirit in those days on my handmaids,V. [...] in locum. and they shall Prophe. This was their practice;Duplicivitio l [...]bor bin [...]: 1 Quod ape [...]to [...]cap [...]e incede­ [...]e [...]t. 2. Q [...]od [...] loque­rentur. Pet. but they failing in the manner, and abu [...]ing thir liberty, the Apostle enjoyns them silence in publike for ever, 1 Cor. 14. 34 35. Let Your women keep [...]ilence in the Churches; for 'tis not permitted for them to speak: and tels them 'tis a shame, because not onely against a positive Law, but against the Order of Nature. In 1 Tim. 2. II, 12. he prohibits their publike teaching, and that for two reasons: I. In re­spect of mans precedency in his Creation, ver. 13. For Adam was first formed and then Eve; M [...]tryr▪ in l [...] ▪ the woman was made after the man, and for the man; and therefore for her to take upon her the Office of Teaching, or to usurp Authority over the man; what were it but to invert the courte and order of Nature? 2. From the womans priority in her de [...]ection: A­dam was not deceived, but the woman being deceived was in the trans­gression. Adam was not deceived, viz. not p [...]imarily; he was not first deceived, but the woman, &c. 2. Not immediately by the Serpent as the woman was▪ but by the means of the womans solicitations and intici [...]g▪ [Page 62] to whom he yeelded ex amicabile quadam benevolentiâ; out of a lo­ving and indulgent affection towards her▪ &c. B [...]in [...]l. Looking [...]gl [...]ss▪ p. 2, 3. as a very reverend Divine hath well observed. Taking upon her to be a Teacher at first she became a Seducer and undid all her posterity: hence she is suspended from Pub­like teaching for ever.

The eleventh Objection.

1. Cor. 16. 15 16. The house of Stephanas addicted themselves to the Ministery of the Saints &c. Hence the Anabaptists ignorantly gather, that a man may call himself to Preaching, and needs no or­dinary Call to the Ministery.

A. 1 It doth not appear that the house of [...] were Ministers and Preachers, [...] signif. servato gradu & statione in qua quis [...]ollo­catus [...]uerit, [...]e­ [...]e opibus cum [...]fficio conjun [...]ctis addicare, q. d. eos sesequidem totos ultrò [...]ancto­rum ministerio devorisse, legi­time tamen vocatos, &c. but rather Deacons and Church-Officers who did serve and administer to the necessities of the Saints, in collecting and distribu­ting alms for their support; and to this end they freely gave up themselves (as being lawfully called to that ministery and service) [...], to the service of the Saints: they were not compelled or hired to it, but (which was their glory) they chearfully and spontaneously gave themselves to the the service of the Saints, to succour the poor, to harbour strangers and exiles, to attend the sick and languishing Saints, &c.

2. Take it which way yo please either for the service of the Ministery, or of the Presbytery, or Deaconship, still this is the sun that they being lawfully called did freely give up themselves to the service. Those Ana­baptists (the fire-brands of Societies,Leigh Critic. as one rightly stiles them, that make these Saints to call themselves do make the Scripture to contradict it self:Tumofficium docendi tum quamvis Fun­ctionem Ecclesiasticam denotar. Leigh. Quodvis fignificat Ministerium. Aurenius Problem. p. 25. Anabaptist [...] omnis ordinis tubatores. for it tells us, No man may take this honour to himself without a Call. Eph 4. II. Christ gave some Pastors, &c. they did not un of them­selves, &c.

Obj. The Apostle (v. 16.) commands them to submit themselves to such: Ergo, they were Gifted Preachers.

A Had you concluded,Par. Si Scriptur [...] per Scripturas explicamus, nibiltic, pro Anabaptistarum [...] inveniemus. herefore sure they were Gifted Officers, you had hit the Nail on the head. Had they been usurpers, the Apostle would never have enjoyned subjection, i. e. reverence and honour sutable to their Offices and submission to their pious admonitions and godly ex­hortations q. d they have spent themselves to further you and submit­ted themselves to the meanest for your good; therefore, do you spend your selves for them, and submit your selves to all acts of love and kindnels for their good. This submission must be mutual, Eph. 5. 21

The twelfth Objection.

Heb. 5. 11, 12. When for the time ye ought to have been Teachers, &c. Here (say they) the Apostle blames them because they were not all Teachers.

[Page 63] A. The fallacy lieth in the word Teachers; there are two sorts of Teachers. 1. Some are publike Teachers, who teach as Officers, au­thoritatively by vertue of a call. Rom 12. 7. these Teachers must attend on Teaching. Now the Apostle doth not blame them because they were not such Teachers: for he blames women and children, as well as men, for being dull of hearing, &c.

2. Others are private persons, who must teach in a private way; and these the Apostle blames,Oportebar vos post tam longā institutionem esse doctores; at in primis pi­etatis elemen­tis quasi alpha­beta [...]ii iyrones ab [...]duc haeretis: imò quasi in­fan [...]ei estis, quibus [...]ac in­ [...]illari, non so­lidum cibum ingeri, nec [...] e [...]. Par. in loc. that when for the time they might have been to full of knowledge▪ that they might have been Teachers of others in a private way, by exhortation, admonition, counsel, and reproof, &c. yet they had need of milk, and to be taught their Catechism, when considering the great means of knowledge, which they had long enjoyed, they might have been fit for stronger meat.

The thirteenth Objection.

1 Pet. 2. 9. Ye are a Royal Priesthood. Rev. 3. 1 0. and 1. 6. And hast made us unto our God Kings and Priests and we shall reign on earth. Exod. 19. 6. All Priests must teach; but all Believers are Priests; Ergo, all Beleevers may teach.

Answ. The fallacy lies in the word Priest. We read in Scripture of two [...]orts of Priests. 1. Some were Priests by Office,Est fallacia Aequivocatio­nis, seu Homo­nymiae, insunt 4 termini. and these were to offer Sacrifice, and teach the people, &c. these are called a [...]ituall Priesthood: this is swallowed up by the Priesthood of Christ.

2. There is a Royal Priesthood proper to all Believers, who are cal­led Priests comparatively. 1. The Priests, the sons of Levi, are said to come neer to God, Deut. 21. 5. So Believers by saith have boldness and access of God, and draw nigh to him. 2. In respect of the Sacrifices they offer, viz. Prayer and praise, Psal. 116. 17. 2. Good works,V. Owen Du [...]y of past. & peop. p. 19, 20, &c. Heb. 13. 15. 16.

3. Themselves, they must slaughter their sins, and mortifie the old man, and offer up their souls and bodies in sacrifice to God; and so they are Kings spiritually, because they raign over [...]in and Satan.

4. In respect of the common anointing. Priests were anointed;Nos omnes & reges & [...]cer­dotes spiritua­liter. P. Matt. so all believers have an unction, even the Spirit of God, which shall lead them into all truth, 1 Ioh. 2. 20. and being thus taught, they may, and must teach others privately according to their places and stations, the way of the Lord; but not publikely; for then the whole body should be eye, &c.

2. A. I shall shew the weakness of this Argument per iaem, thus: The Office of a King is to Rule: but every beleever is a King; Ergo.

[Page 64] [...] [...]o ye not get into the Throne, put on your Kingly Robes, [...] p. 8. take state upon you, ride on with King Iohn a Leyden the Taylor, who had fifteen wives, and at last came to hanging? &c.

The fourteenth Objection.

1 Pet. 4. 10, 11. As every man hath received the [...] even so minister the same one to another. &c.Robi s [...]against Yates 49. 50, &c. Every [...] the Ta­lent which God hath given him. Mat. 25. else G [...] will take it from him and curse him. Thus they argue:

All that have gifts must use them. But many private men have gifts; Ergo, they must use them.

Answ. Antidote, p. 31, 32, &c. V. p. 2. Rutherf. Due Right, p. 294. All that have gifts must use them, true; but where? not ministerially and publikely, for then many women who have excellent Gifts should be Preachers; but privately, in that sphere and place where God hath set him; publick persons must use their Talent publickly, and private persons by private instruction, admonition, and in their Families.

This place onely enjoyns every man to be helpful in his place according to the Gifts which God hath given him; but are no command for Lay­men to turn Preachers: Having spoken of the use of Gifts in general, v. 11. he descends to two particulars, v. 12. First▪ to the gift of Prophe­sie: Secondly, the ministring according to our abilities.

The fifteenth Objection.

Revel. 11. 3. the two witnesses Prophesie; not onely the Clergy, but all the faithfull.

Answ. 1.Theologia symbolica non e [...]t Argumen­tativa. Borrowed speeches make no grounded Arguments.

2. These witnesses consisted both of Pastors and people; the Pa­stors witnessed by publike preaching against Antichrist, and private persons by making an open confession and profession of the truth against him;V. Rutherf. Due Right, p. 295. and so many women were Martyrs, yet no Preachers; and this is that Peter commands, 1 Pet. 3. 15. to be ready to make confession of the truth, not preach.

The last Objection is a Skeleton.

A penniworth of their small reasons,Hac reci [...]âsse est re [...]u [...]âsse. [...] Pet. 3. 15. Jam. 5. 19, 20. a parcell of bare bones, the very naming them is confutation sufficient; as 1 Cor. 1. 27, 29. God hath chosen the foolish things &c. Ergo, Lay-men may preach.

1 Cor. 7. 16. What knowest thou O wife, whether thou shalt save thy husband? and 1 Cor. 12. 11. and 1 Thes. 5. 11. command pri­vate instruction; and Phil. 2. 15▪ 16.

Luk. 8. 39. Christ having delivered the man possessed, bids him go, [Page 65] and shew how great things God hath done for him; and he went and preached;Robins. against Yates, p. 42, &c. published it, saith our Translation.

A. 1. He had Christs command to do so.

2. He onely tells [...] Christ had done for him,V. Rutherf. Due Right, p. 291. which in a large sense may be called Preaching: yet 'tis one thing to publish a mi [...]acle, and a­nother thing to be a [...].

Obj. Robinson obje [...]s, the word is commonly used for preaching which Luke [...] sets down.

A. [...], pro­pr [...]ē, alta v [...]ce [...] m [...]re c [...]amare, &c. Leigh [...]. The word in the Original signifieth also to publish ( [...]s our Transla­tion hath it) and as an Her [...]lsd to deliver a m [...]tter in open [...] in the hearing of a multitude that many may take [...]tice of it; as that Noble Critick who hath do [...]e [...]orthily in Ephra [...]a▪ and therefore is deservedly famous in our Bethlem▪ hath well ob [...]e [...]ved; and in his Comment on this place; Christ comm [...]nds him to report it as the work of God, &c.

Lastly, they [...] the ex [...]mple of the [...]om [...]n of S [...]maria, Robins. Plea, p▪ 44, &c. Ioh. 4. 28▪ 29 &c. She preached Christ to her Neighbors; Ergo, they may do so too.

A▪ Now they have no help from men▪ they flee to women▪ but in vain: for this woman did not take upon her to teach them, or convert them her self; but seeketh onely to bring them to Christ by whom she was converted. 'Tis one thing to preach▪ and another thing to bring tidings of a Saviour, as this woman and the Shephe [...]ds did.

2. Admit she had preached, yet where was it? in Samaria, amongst Heathenish Neighbours, where no [...] was yet planted: And here we grant that in such [...] a woman may occasionally declare the Gospel in [...] no [...].

Now because a woman may publish Christ in an unplanted Church, Ergo▪ Gifted men may preach in a [...]l [...]nt [...]d, is such Logick, as none but such Gifted men as you are, will u [...]e.

I should now conc [...]ude; [...] but th [...] was one thing more [...]bjected viz. That our Min [...]stery w [...]s Antichrist [...]n: of which o [...]e [...] then I have done.

Object. Your Ministery is A [...]ichristi [...]n; you are [...] Di­vines, Egyptian Enchanters, [...]ug [...]rs limbs of the D [...]vil [...] co­vetous lordly sed [...]tious [...] the troubl [...] [...] [...] riest ring-leaders to Babylonish confusion, trained up in [...] Hea [...]h [...] ism▪ vain Philosophy, ung [...]dly Ar [...]s; Legal [...] Lions persecutors of the Saints; y [...]ur maintenance antichri [...]ian lik [...] Simon the Sorcerer; Priestly S [...]rib [...]s and Pharisees, Hypocrites▪ &c [Page 66] A whole load of such ignominious titles you may finde in a little Pam­phlet of one * Collyer, Carbone no­tandus. a very dangerous Sectary.

Answ. Lo this is the Livery we must look for from the ungrateful world [...] 'Tis no new thing: Mat. 5. 11, 12. Thus did they persecute and revile the Prophets which were before us: let us not fret, but re­joyce,Gratias ago Deomco, quod d [...]gnus sim q [...]m mundus o [...]erit. Hier. Z [...]ch. 13▪ 6. and with those Apostles, esteem it our honour to be dishonoured for Christ. Had they been enemies, we could the better have born it; but these are the wounds with which we are wounded in the house of our friends; those that not many years ago were ready to pull out their own eyes for our good, now forsake us, and are ready to pull out ours.

God is beholding to us for the kindness which we shew to his Em­bassadours.To be derided by Egyptians, is t [...]eatned as a misery, H [...]s. 7. ult. but to be re­proached by Pro­fessors, is very g [...]i [...]ous. If David were so displeased with Hanun, for abusing his servants, 2 Sam. 10. 45. surely then the Righteous Lord will not al­wayes [...]ndure the indignities which are done to himself; for he that de­spiseth you, despiseth me. But he will arise, and smite thorow the loyns of them that rise against him, and of them that hate his Embassadors, that they rise not up again. Though Moses bear the reviling of Miriam, yet the Lord will not;D [...]ut. 33. 11. while he is dumb, God speaks; while he is deaf, God hears and stirs. The more silent the patient is, the more shrill will the wrong be.

And whereas they say our Ministery is Antichristian, because we were ordained by Antichristian Bishops: We answer; This is easily said, but not so easily proved; for, 1. we have our Ordination from Christ by Bishops and Presbyters; we receive it not so much from them▪ as from Christ our Lord and theirs. His sevants we are, and in his Name do we execute our Ministerial Functions, and not in the Bishops. The Au­thority of the Presbytery is onely Ministerial service▪ whereby it restifies, declares, and approves of those whom God approves and calls.

2. Neither were the Bishops which ordained us, Antichristian; which I prove thus: Those who by their life and doctrine have witnessed a­gainst Antichrist, could not be Antichristian. But our Bishops (since the Reformation) have witnessed against Antichrist: Ergo. Witness our Cranmer, Ridley, Hooper Latimer, Farrar, Iewel▪ Pilkington, Sands, Babington, A [...]bot, Davenant, Hall, Morton Vsher &c.

3. Consider they were Ministers, and did ordain us not quâ Lord Bi­shops▪ but qudâ Presbyters, and had other Presbyters to joyn with them; so that our Ordination from them is valid, and may in no wise be dis­claimed. 4. Many of them were able Ministers, and painful Preachers; no man can truly a [...]firm, that all our Bishops were wicked and Antichri­stian, many of them were men fearing God.

[Page 67]5. Admit some of them have been Popish and wicked yet we must not condemn all the Apostles for one Iudas; A particulari ad universale, ab [...]ypothesi ad thesin, non v [...] ­let consequen­tia. Duci vul [...] ▪ non cogi vult [...] Vide Append. ad Ius divinum, p. 265, &c. there have alwayes been de facto, some evil Officers and Ministers in the Church. Hophni and Phine as, Scribes and Pharisees, some envious and perverse Teachers, Acts 20. 29, 30. Phil. 1. 15. yet the wickedness of such Ministers did not null their acts, Mat. 23. 23. their Ordination, as well as their Teaching, was valid, notwithstanding their personal wickedness; the Leprosie in the hand doth not hinder the growing of the corn: Elijah may not refuse his bread,Rutherf, Due Right, p▪ 205. 206, &c.☜ because brought by a Raven. Suppose they be wicked, Antichristian, Heretical, &c. that ordain, yet our Mini­stery is firm.

Now since man is a rational creature,Sadeel Op [...]ra, p. 541, &c. and is easier led then forced, I shall briefly use some Arguments to convince the judgement,Hom▪ disp. p. 115 Zanc. in quar [...]. praecept. p. 703, 704, &c. and refer you to larger Treatises for fuller satisfaction.

1. Arg. Those whose Ordination was right for substance, (though it fail in some circumstance, yet) is valid: But our Ordination was right for substance;Bern. against Sep. p. 129. Prid. fascic. p. 245, &c. we had the inward Call, and the outward; we were ex­amined for our life and Learning, and approved of; we had impositi­on of hands by Elders, with Prayer and Exhortation to diligence in our places;Perk. 1 Vol. p. 760, 761, &c. the Bible is given to us with a command and Authority to preach the Word, and dispence the Sacraments. We having these sub­stantials, the failing in some circumstantials cannot invalidate the action.Mornay on the Church, chap. 11. p. 365. A man that hath a mole on his face, yet is a man still, &c.

2. Arg. If the Baptism of Ministers in times of darkest Popery was true Baptism (because right for substance,R [...]thb. ag. Sep. p. 39. Shall Or­dinat. be thought more necessary to the being of a Minister, then Baptis [...] is to the being of a [...]h [...] ­istian? &c. we di­stinguish between a defective Mi­nistery and a fals Ministery, as we do betw [...]en a man that is lame or blinde, and a man that is but the picture of a man, &c. though corrupted with many superstitious Ceremonies) then the Ministers also were true Ministers, (for substance, though some corruptions were mixed with it) else their Baptizing had been invalid, and no better then a Midwives Baptizing. But 'tis acknowledged that their Baptism was effectual: Therefore their Ordination was effectual. If no Reformed Church did ever re-Baptize such as were Baptized by them, why should Ministers be re-ordained, more then re-Baptized?

3. Arg. If the Papists disclaim us, as having no Call from them, the our Calling cannot be Antichristian: but they disclaim us from having any Call from them. So that one of you two must needs erre: The Papist saith, we are no Ministers, because not called by the Pope: The Separatists say we are no Ministers, because we have our Call from the Pope. As Paul set the Pharisees and Sadduces at variance to help himself,B [...]ll ag. Can, p. 4, 5, 24, 29, 35, 41, 72, 102, Act. 23. 6, 7. so I shall leave the Papist and the Separatist to reason this case, whilst I step forth to the fourth Argument.

[Page 68]4. Arg. If your Ordination be Antichristian,Quis tul [...]rit Gracchos▪ Bernard against Sep. p. 144, &c. then cannot you (with modesty) [...]ccuse us. But your Ordination is Antichristian: Ergo.

The Minor I prove. That Ordination which is contrary to the Rules of Christ is Antichristian.Vide Rutherf. Plea, p 78, 79. and 124, 125, &c.☜ But your Ordination is contrary to the Rule of Christ: Ergo. The Minor I prove. You allow the people to or­dain Ministers, and private persons to ordain Pastors: but Christ com­mands Pastors to Ordain Pastors. As the Priests were Ordained by Priests▪ Ezra 6. so the Apostles by Christ, Ioh. 20. 21. Bishops and Elders by Apostles Act. 14. 23. 1 Tim. 4. 14. Tit. 1. 9. Shew one precept or president if you can, that ever private persons did Ordain a Pasto [...].

2. If your Ordination by Plebeian Artificers be valid, then (à fortior [...]) our Ordination by Learned, Orthodox godly. Divines, will be valid.

5. Arg. Those Ministers which are elected, proved, ordained by the Presbytery, according to the mind of Christ, cannot be Antichristian. But our Ministers Now are elected, proved, ordained by the P [...]esby­tery, according to the mind of Christ: Ergo.

6▪ Arg. Those Ministers which are diametrically opposite to the Priests and Shavelins of Antichrist, cannot be Antichristian. But our Ministers are so: E [...]go.

This will appear by the ensuing Parallel.

as your selves can witness: for, consider whether you did not receive the work of conversion from sin unto God, which you presume to be wrought in you first of all▪ in these publike Assemblies from which you now separate. And if once you found Christ walking amongst us, how is it that yo do now leave us? Are we less, and not rather more refor­med then we were? If the presence of Christ, both of his power and grace be with us, why will you deny us your presence? Are ye holier and wiser then Christ? Is not this an evident token that we are true Churches, and have a true Ministery, because we have the Seal of our Ministery, even the conversion of many sons and daughters unto God? Doth not the Apostle from this very ground, argue the truth of his Apostleship? [Page 69] 1 Cor. 9. 2. Is it not apparent that our Ministers are sent by God▪ be­cause their Embassage is made successful by God for the good of Souls? Did you ever read of true conversion ordinarily in a false Church? Will the Lord concur with those Ministers whom he sends not? Doth not the Prophet seem to say the quite contrary?Vid. That excel­lent satisfactory Vindication of the Presbyterial Governm. by the Synod of Lon­don, Nov. 2. 1650. p. 141, &c. Ier. 23. 21, 22. And therefore either renounce your conversion, or be converted from that great sin of seperating from us; for 'tis a greaat aggravation of your sin, that you se­perate from us in a time of Reformation: whilst publike Authority hath been at work to find out Gods way, private persons have taken their ad­vantage to set up their own. Whilst the one hath been reforming, the o­ther▪ instead of joyning with them to strengthen their hands, have been withdrawing and separating themselves and others from them. And what, Separate from a Reforming Church! A Church that professeth so much willingness and readiness to be conformed to the Rule of the Word! Brethren, let me tell you, There is more in this circumstance, then haply some have been or are aware of. When God is coming towards a Church, then to run from it! When God is turning his face towards it, then to turn our backs upon it! When God is building it up, then to be active in pulling it down! This is a sad thing; and surely if rightly apprehended, must sit sadly upon the spirits of some.

Had it been some yeers since, when God seemed to have been about to depart from us, when Innovations and Corruptions were breaking in up­on us, then to withdraw, then to forsake the Church, (however I dare not avouch it for a work so transcendently meritorious as some conceive of it, yet) I grant it tolerable. But now to do it, now that (as them [...]selves conceive of it) the Church is coming up out of the wilderness now that she begins to boyl out her scum, now that she begins to be more re­fined and reformed; now to forsake her, truely this is no small aggrava­tion to this desertion.

For Mariners at Sea to forsake their ship when she is ready to sink, (though possibly it may be an errour and over-sight in them so to do, yet) it is pardonable. But if the ship shall begin to rise and float again, so as they see apparent hopes that with a little pumping and baling she may be saved, now to leave her, (much more to cut holes in her sides) their owners will give them little thanks for it. Some yeers since, the Church of God amongst us seemed to be in a sinking condition; then to leave her▪ might be pardonable. But now, now that through the merli of God she begins to be somewhat floatsome and boyant, so as aycttle industry and pains in the pumping & purging, may free her and save her, shall we now de [...]ert her? (that I do not say cut holes in her sides.) Surely, [Page 70] surely,Lond. Vind. of Pre [...]. p. 140. never was Separation from this Church [...]o unwarrantable as it is at this day: warrantable it never was since she was a true Church. In the last Age an error it was,Ame [...]us uni­tat [...]m, [...]imea [...]mus separatio­ne [...]. Aug. a S [...]hism; and that not onely Mr. Ains­worths more rigid, but Mr. Robinsons more moderate Separation, so accounted and censured at all hands; Surely then at this day it cannot be warrantable. Make the fairest of it, an unadvised Separation it is: As a judicious and pious Divine (in that satisfactory and elabora [...]e Tract against this sin) hath fully proved;M. Brinsly Ar [...]raign. of Sep. p. 31, 32. whose words being so suitable and seasonable to this purpose, I could not but for thy good transcribe. and with them so fully and clearly expressing my minde, I shall conclude.

I have now finished my work, and well-nigh my time together. It was far from my thoughts (the Lord he knows) ever to have published a Tract of this nature; but being openly challenged to make it good, I fell to study the point; and upon perusal of Authors, I found that some had done excellently in answering Objections, but omitted Arguments which confirm the Thesis: Others had some Arguments, but omitted the answering of Objections; some answer to some Objections▪ others to other some; but here thou hast seventeen Arguments to convince the judgement; an Answer to above thirty Objections, even all that eve [...] my little reading could attain, with References to larger Tracts, which handle any point more fully. Cover all the Solaecisms, Barbarisms, and imperfections, with the mantle of love; consider 'twas the work of suc­cessive hours, redeemed from rest and recreations, framed in the midst of double imployment▪ besides personal Trials, &c.

If thou reap any benefit, give God the glory, who hath brought this light out of darkness, and the good out of the oppositions of our Bre­thren: If thou see any imperfections, defects, weaknesses, &c. as I am conscious to my self of many) yet let not, O let not the Truth of God suffer through my weakness and failings,Me me adsum qui [...]eci, in me convertite fer­rum. but ascribe them to me, even to me, to whom of due they belong: I am very well content to decrease, so his glory may increase; let my name perish, so his may flourish; let me dye, so my Gods honour may live, I have enough.

Now to the onely wise God,Domine Deus, quaecun (que) dixi de tuo, agnos­cant & tui; si qua de meo, & tu ignosce & tui. Aug. who hath given both heart and hand, will and deed, the way and the work, be given all praise and glory from Angels, men, and every creature, from henceforth and for ever. Amen. Amen.