THe Lieutenant, before he comes to speak a word to the Question by himselfe propounded in the fore-front of his Book, viz. Whether men may Preach except they be Ordained: premiseth many things to consideration, which are neither of a­ny necessary dependance upon each other: nor of any use imaginable, either to the cleering and well stating of the Question, or to the confirmation of his own opinion touching the Question. For which reason I shall not now retreat so farre from the businesse in hand, as to make an incursion up­on his praecognita (things which neither of us are concerned in, as to this present controversie:) but shall there begin to answer where hee begins to make good his undertaking, after hee hath brought about the Question (as it were by countermarch) into its former place, and applyes himselfe to the proofe of the affir­mative; namely, that it is lawfull for a person not ordained to Preach. Thus farre onely I shall follow him, as to make use of his method in premising some few Positions for the better sta­ting of the Question between him and mee.

First then I cannot but take notice that every one of his stolen Arguments, whereby hee labours to evince the lawful­nesse of preaching without Ordination, are of equall force to prove the lawfulnesse of preaching without the Churches choyce and approbation: the thing wherein himselfe and others of his way doe place the very essentials and vitals of a minister, as to any outward call, as may be seen in his positions Pag. 2: and 3. and then to what purpose is a Liberty of Choosing their Minister given to every particular congregationall Church, as the thing whereby he is made a minister: seeing every private [Page 2] gifted Christian, eo ipso because gifted, may take upon him to preach publikely though neither ordained nor yet Chosen by the Chruch? for such an intrinsicall connexion doth this Author make between gifts and preaching, that, if his Argu­ments be sound there neede not intervene so much as the Chruches Election, nay farther, not so much as a tryall of those ministeriall gifts & qualifications which himself acknowledgeth to be requisites before a person be ordained, Thes. 6. 2. I desire the Reader to take notice, that when we preach for Ordination as a thing requisite to a Preacher, we are to be understood ac­cording to the Analogy of these following advertisemntes.

1. That by Ordination we mean an act of the Church, where­by a person is solemnly set apart for the dispensation of the word, Seales and Censures, by way of peculiar office: we doe therefore at this time wave all disputes about the persons or­daining, and all other rites and circumstances pertaining to Ordination.

2 Preaching we take in the strictest sense for an explication and application of the Word of God with all authority, to the information, exhortation, reproof or comfort of them that hear.

3 We acknowledge it a duty incombent upon all Christians (whether eminently gifted or no) even the least and meanest, to reprove, exhort, in struct and comfort one another, as occasi­on shall be offered, in away of love, and of equall and mutuall interest, as members spiritually of one another, and heyres to­gether of the kingdome of life.

4 In a Church that hath not its compleat constitution and organization (which Chillenden Calls a Church not perfectly brought under Gospel order) or in other Cases of absolute necessity: we admit in reason of a liberty for private gifted Christians to preach the word: though the Scripture hath nei­ther any particular precept for it, nor clear patterne of it, as I know of. Yet in no case can it be allowed that any private Christian (though never so well gifted) shall take upon him to preach to any Church, unlesse he have at least the election and approbation of that Church: which we suppose to be a sufficient outward call, when the Churches condition is (as it may be) such, as that it is morally impossible to have a better. Jus divinum positivum, cedit juri divino naturali, when they are inconsistent each with other.

[Page 3]5 If any Christian hath others in subjection under him, he hath thereby authority to instruct, reprove and exhort them out of the word of God. Men were made immediatly for God, immediatly for one another, or for one another in the Lord. Religion hath the command of all mens faculties, conditions, and actions, to referre and order them immediatly to Gods glory, that the whole man may live wholly unto God He must therfore live unto God in respect of his power over others: that is, his power over others must be ordered and improved to Gods glory, else he lives not wholly to God; Hence we grant, that a father or master in his family may instruct, exhort and com­mand his children and his household to doe justice and judg­ment. A King or Magistrate in the Common-wealth may exhort and command his subjects to the generall dutyes of Religion. For Religion refers all power to a Spirituall end. But some power is immediatly Spirituall, as the power of the Ministers of the Gospel, the immediate end or object whereof is the Spitituall good of their people. Other power is more remotely Spirituall, which though it ames at Spirituall good, yet it attaines it not but by the intervention of that power which is immediately Spirituall v. 8. The Magistrate ought to looke to the spirituall good of his people, therefore he may com­mand them to give diligent attendance to the Word preached and to practise according to what is taught, and may make use of many perswasives and dissuasives as he thinks fit, which is as much as any of the Kings of Israel ever did in any of their instructions or publique exhortations to their people. The like may bee said of all other power, domestique or military. These things being premised, the truth I shall undertake to defend against Mr. Chillenden, is this,

That it is utterly unlawfull for any Christian whatsoever, gifted or not gifted, to take upon him ordinarily to Preach the Word in the name of the Lord with all authority before the Church publiquely assembled, unlesse he be called and set apart thereto by the Church. Hereof I might bring proofe sufficient: but my warre is at this time defensive, not offensive. Let us therefore try what strength our adversary is of.

Having therefore first supposed that Churches have power to choose, yea and to Ordain (which is false) their own Offi­cers, he inferres thus.

Chill. If the Church have power, it must be granted that first there must bee a Church having this power, before there can be any Offi­cers rightly ordained. Therefore, if men may not Preach before they be ordained, how can men be compleated to the Faith and or­der of the Gospel?

Answ. The meaning of this Argument I suppose is this, the Church is before the Minister. The Church is called by the Preaching of the Word; therefore some who were no Ministers ordained, must necessarily be supposed to be Preachers; for without preaching no Church; and without a Church no ordained Officer. I list not now to take notice of every errour, onely in reference to the present controversie, I answer, 1. The eldest Church had a Minister before it, as every effect hath its Cause before it; The first Churches were gathered by the Apostles, Prophets and Evangelists; who were men ordained and sent of God for that purpose, John 5. 16. And being gathered, were by the Apostles themselves commended to the care and watch­fulnesse of ordinary Elders, Act. 20. 17, & 28. Who were per­sons, not onely gifted, but ordained, Act. 14. [...]3. Tit. 1. 5. that through the hand of God going along with them, Churches might bee edified, increased, multiplyed, unto the worlds end, Eph 4. 13. In succession of ages there has been succession of Churches, and succession of Elders; but both the one and the other miserably corrupted and defaced in the common deluge of Antichristianisme. The way of Elders entring into their Office, we acknowledge to have been corrupt in all its circum­stances, yet for the substance valid: as Caiaphas his entring up­on the Priesthood in such an irregular way, was unallowable, yet being entred, it stood, and God himselfe, did not withold from him a Spirit of Prophesie, in the time of his Priesthood, which was a common signe of confirmation given unto men that were called to any weighty and publique Office in Israel. But I perceive Chillenden ascribes not much to this Argument, and therefore I have reason to say but little to it, especially be­cause learned men (such as Mr. Rutherford and others) have said so much to it in their late writings upon the controversies of these times.

Chill. Chil. His second Argument in a word is this. It is lawfull for a man that intends the Ministery, to Preach before hee is or­dained, [Page 5] for tryall. Ergo to Preach without Ordination is lawfull.

Answ. Ans. It is lawfull without all question for a man that in­tends the publique Ministery to Preach for tryall before them that are to judge: but from hence to inferre, that every private man of what condition soever, who has no purpose nor inclina­tions to apply himselfe wholly and onely to the work of the Ministery, may thrust himselfe upon a course of constant prea­ching publiquely, before the Church, without reference had to any tryall or judgement concerning his abilities, is wild reason­ing. A man that Preaches for tryall is supposed to be called thereunto by the Church, by vertue of which call (if he accept of it) he is a Minister in fieri, though not in facto esse, and may therefore lawfully performe those actions which tend to com­pleat him in the execution of that charge which he is en­tring upon: all Ministeriall actions he may not performe, un­lesse he be Ordained (for ordination is that which gives com­pleate Ministeriall power) nor yet this single act of Preaching can he performe, with such authority, and confidence of Gods assistance, as after he is ordained, as 1 Tim. 4. 14. For his Call being but imperfect, it can give him but an imperfect power: how beit whatsoever actions are conducible to the end of his Call (which is to give testimony concerning his abilities for the Ministery) those he may performe, till by Ordination his Com­mission be inlarged, and extended to all Ministeriall actions. The sons of the Prophets were wont to exercise their Prophe­ticall gift, before they were generally received and acknow­ledged as Prophets. 1 Sam. 10. 5. 2 King. 2. 7. &c. The Apostles and 70 Disciples whom Christ sent forth, Luke 10. 1. and Matth. 10. might do, and did many things by vertue of that Commis­sion which then Christ gave them: yet those things which he gave them in their last Commission as Apostles, John 20. they neither did nor might doe when they were first sent out; their Call did not reach to it. So a man that intends the Ministery and is called to give tryall of his gifts, may Preach in reference to that end, (which another may not) though he may not ad­minister the Sacraments, nor yet make a continuall trade of Preaching.

Chill. But (sayes Chillinden) if a man may Preach one Sermon, why not two, then why not twenty? And if one moneth, why not twelve moneths?

Because the Churches calling of him to Preach for tryall be­ing a transient action, having order and reference to Ordination, as a more pefect and compleating action, cannot imprimere in­delebilem Characterem as Ordination doth. My meaning is, it does not, nor cannot convey an habituall power of Preaching, because it is not the ultimate & last action that doth compleat a man in his Ministeriall Office. 2 It exceeds the end of this Call, which is supposed to be this, namely to give a testimoniall concerning his faculty in preaching, that others may judge, whe­ther he be [...] apt to teach, &c. and not one or two, or three Sermons to men that are judicious and discerning (such as they that try others for the Ministry are or should bee) is as sufficient for them to ground their judgement of a mans abili­ties upon, as two hundred.

Hitherto Mr. Chillenden hath contended with reason, and is proved but an ill Logician, let us now enquire into his proofes from Scripture, and see whether he be any whit a better Divine.

Chillend. His first Argument is drawne from the example of Eldad and Medad, and Moses words upon the report of it, Numb. 11. and 26. to 30.—The Spirit rested upon them—and they Prophe­syed in the Camp—And Moses said—would God all the Lords People were Prophets, and that the Lord would put his spi­rit upon them. Chillenden begins with the last part of the Argu­ment first, namely Moses his speech, and afterwards presseth that example of Eldad and Medad more closely. I shall goe trace him in his own method, and see whether it leads to the conclusion pretended.

Answ. Reader take notice, Moses here wisheth that all the Lords people were Prophets—not Priests or Levites (I meane ordained Offici­all men) but Prophets, such as Eldad and Medad &c.

Moses wisheth they were Prophets, not ordained Officiall men: He need not desire it; for they that had a spirit of Pro­phesy were thereby extraordinarily and immediately ordained of God to the work of Prophesying. For Prophesie was not a permanent habituall gift, such as was in the power of the Pro­phet to exercise when he would: but it was an impression made in the mind by the immediate operation and irradiation of the spirit of God, stirinrg up a man at certain times to Prophesie, Ier. 42. 7. Hence it was not in the power of man, (who had the [Page 7] power of Ordination in other cases) to Ordaine a man to be a Prophet: as in the time of the New Testament it was not in the power of men, no not of the Apostles themselves, to Ordaine another to the Office of an Apostle; but all that were chosen to be Apostles were appointed immediately by Christ, as the 11 Disciples, and Paul, Gal. 1. 1. and Matthias, Act. 1. 24, 25, 26. This observation therefore is a nullity. Had Moses spoken of a Function, unto which Ordination had been applycable, no doubt he would have wished that they might have been ordained be­fore they had exercised it habitually, but speaking of such a work unto which nothing was requisite—but the powring out of the Spirit, what need he speak more then he did? 2. Let us apply it to the thing in hand: grant that he had wish­ed it to Christians now living: I aske, doth he wish a Spirit of extraordinary Prophesy (such as theirs was, as I shall prove a­non) or of ordinary Prophesy, such as is common in these dayes of the New Testament, if extraordinary, then he had wished that which no Christian could have taken hold of, for a spirit of extraordinary Prophesy hath not been in the world since the Scriptures were perfected: if ordinary, then it makes for us, for then he wishes such a Spirit as doth not exclude, but include Ordination, the Scripture acknowledging no Prophets in our dayes but Ordained Preachers, unlesse it be those false Prophets, and false Teachers which the Apostle speakes of, 2 Pet. 2. 1. 1 Iohn 4 1. For my part I judge he speakes of such a spirit which himselfe had, and which was then powred down upon Eldad and Medad, which was extraordinary, and therefore not applicable to us. 3. The speech it selfe is to be understood as it is uttered, not indicatively but optatively. For Moses doth not wish absolutely that all the Lords people were Prophets, but quantum adse, as for his part, he envyed no man that had the Spirit as well as himselfe, nor would he have his servant Joshua, or any man else to envy for his sake, but he wisheth all good to all men as it might be expedient for them. This is the plain meaning of the place, as he that reads may quickly understand, The like speech hath Paul, 1 Cor. 14. 5. I would that yee all spake with Tongues, yet he saies before, Chap. 12. 29, 30. Are all Pro­phets? Doe all speak with Tongues? His meaning is, (the same with Moses) he wo [...]d not that the dignity of his person should [Page 8] stand in the way, or bee any hinderance of others from parta­king in the like gift. q. d. As for my part I can easily beare, yea I wish that that gift of Prophesy which is in me, were common unto all, nor will I have any man forbid for my sake: and this I am perswaded is the sincere desire of every faithfull Minister, e­ven of the most eminent, that your selfe (Mr. Chillenden) and all Christians might have the same spirituall gifts which they have, if it might stand with the will of God and order in the Church. But what then? Is this any ground for a man to run before hee is sent? Jer. 23. 21. But Chillenden (it seemes) doth judge the giving of the Spirit a sufficient sending. For thus it followeth.

Chill. That which made them Prophets was the Lords putting his spi­rit on them. Why then should not men now, to whom God hath gi­ven of his spirit, with gifts, utterance, and knowledge be Prophets and Preachers?—The gifts of God are not given to be hidden under a Bushell, or to be kept in a Napkin, &c.

Answ. Doubtlesse the Lords putting of his Spirit on them, made them Prophets; but this powring out of the Spirit did eminent­ly include Ordination, or that which was equivalent or transcen­dent to it, even an impulsive command from the Spirit which they could nor resist, Amos 3. 8. The Lord hath spoken, who can but Prophesy? Yea, I conceive that the Spirit so over-powred them, as that they were not masters of their own words and gestures, but were acted by a secret Spirituall violence, even a­bove themselves to an high and extraordinary sublimity of speech, and insolency of gesture, to the astonishment of those that beheld and heard. Of Saul it is said that when a Spirit of Prophesy came upon him, he stript off his cloathes, and lay down naked all that day and all that night, 1 Sam 19. 24. And in respect of those insolent expressions and gestures which they were carryed forth to, that did they receive the Spirit of Pro­phesy suddainly falling upon them, it became an ordinary speech in Israel, if they saw any strange and insolent carriage in a man (yea though it came from an evil Spirit) to say that he Pro­phesyed, 1 Sam 18. 10. And we know that the Spirit falling up­on an ungodly man, so overmastered him, that he spake what he never intended nor had any mind to speak. Balaam I mean. Num &. 23. 24 These Prophets therfore, w [...] rather passive then [Page 9] active, in their Prophesyings: which I conceive to be the reason why the Hebrewes for Prophesying use the word [...] in Niphal, the passive voyce, Prophetaties est, there being no Hebrew word of the active signification to expresse it by intimating that men were rather passive then active in Prophesying. Hence they could not use those expressions and gestures which are naturally most perswasive (as men in Preaching doe) but such as they were, acted too by the Spirit, yea and what they spake, they spake from the Spirit, even divine misteries immediately inspired, wherein it was impossible for them to erre, though such they might bee as they themselves understood them not, whereas our Preaching consists in an explication and application of the Word, which the simple and unlearned may wrest through their ignorance, either to a wrong sense in explication, or to a wrong subject in Application. And lastly, the end of this spi­rit of Prophesy was to bee as a sensible signe of confirmation to them that received it, that God had called them in particular to some great and eminent imployment, Numb. 11. 16, 17. Hence tis said verse 25. They Prophesyed and ceased not: so the Chaldee translateth it, but the Hebrew word is [...] they added not. viz. to Prophesy any more (as D [...]ut. 5. 22. These words hee spake, and hee added no more) intimating that then indeed they Prophesyed, but not from thenceforth continually; because the Spirit was given them but as a temporary gift and miracle for confirmation of their Office. As unto Saul, 1 Sam. 10. 6. and Caiaphas the High Priest. John 11. 50, 51, 52. Now lay all these together, and it will appeare that in efficient, mat­ter, forme, and end the Prophesying spoken of, Num. 11. was ex­traordinary: and therefore Chillendens inference from that to ours is most notoriously inconsequent. Put it briefly in some forme: Eldad and Medad having the Spirit did prophesy. Therefore they that have the Spirit now may forthwith pro­phesy. No more but up and ride. Because they prophesyed de facto, (for they could not choose) does it follow that every spirituall man may now doe it de jure? They spake by the im­pulsion of the Spirit (which impulsion was an authoritative sending or calling) doth it therefore follow that they who are onely gifted, and have no such extraordinary impulsion, may prophesy, though not called thereto by the Church? They spake [Page 10] spirituall mysteries immediately inspired, and therefore could not erre: doth it therefore follow, that any private gifted Chri­stian may undertake publiquely and with all authority to ex­pound and apply the Word, which in these dayes (Prophesyes and Visions being ceased) cannot bee done, as may bee most for edifying, without some insight into the Logick, Grammar and Rhetorique, which are, none of them; any part of those gifts, that Chillenden acknowledgeth to bee requisite to make a man able for the worke of the Ministery. If the Apostles and Pro­phets in writing the Scriptures have laid Arguments and words together, it is requisite for the better understanding of the Scrip­tures, that a man bee able to take their Arguments and words a sunder, which how it can bee done, without some insight into Logick and Grammar, I have neither Logick enough to con­ceive, nor Grammar to utter: though above all, I acknowledge a necessity of a spirituall illumination, and opening of the under­standing by the Holy Ghost, that a man may discerne of the spi­rituall meaning of that which lyeth hid under the Letter. By all which (besides that which is already spoken) it may appeare how invalid that inference is, which Chillenden makes by way of interrogation thus, Why then should not men now, to whom God Chill. hath given of his Spirit, with gifts of utterance and knowledge, bee Prophets and Preachers.

Answ. Because their gifts, (upon whose practise this Doctrine is grounded) were extraordinary, and therefore whether they ex­pressed them with, or without Ordination, it maketh nothing pro or con as to our present question, which is to be understood of ordinary preaching. But besides those gifts carryed a Com­mission in their hand, to every man that received them, that he might lawfully, and must necessarily make use of them to his praise that gave them. The extraordinary powring out of the Spirit in such an immediate, suddaine, plentifull and powerfull manner, was equivalent to a voice or Call from heaven, and gave sufficient authority for the actuall exercises of those gifts. But as for ordinary functions, in the execution of which gifts were necessary as well as in Prophesy, there did ever concurre a Call from God either immediately, or mediately by his Church: without which Call, whosoever should intrude into the doing of the work pertaining to that function, was a false Priest, false [Page 11] Apostle, false-Prophet, false-Teacher. In the Ministers of the New-Testament, it is perpetually required that there be not on­ly [...] (ability in respect of gifts) but [...] (power or liberty in respect of Call) in all the Ministeriall actions they performe.

And if the gifting of men did enable them with pleny-poten­cy for preaching in a publique Ministeriall way, I see no reason why Paul or any other being put upon it to shew their authori­ty by which they preached, should alwayes plead their [...] or lawfull Call, and not their [...] or ability in respect of gifts, which they perpetually doe; and not they onely, but the Scrip­tures themselves put an expresse difference between gifting and sending (the two essentials in a Ministen) the one materializing him, the other formalizing him, as I may so speak, as Joh. 20. 21, 22. First he sends them (As my Father hath sent me, so send I you) then he gifts them, Receive you the Holy Ghost, Ier. 1. 5. I have separated thee, &c. There's his sending, and ver. 9. The Lord put forth his hand and touched my mouth: there's his gifting. Isayah is gifted, Isa. 6. 6, 7. but withall he is sent v. 8, 9. so Ezekiel chap. 2. 2. cum ver. 3. So every Preacher of the Gospel must be gifted, 1 Tim. 3. 2. Apt to teach. And yet withall he must be sent, Rom. 10. 15. How shall they Preach unlesse they be sent? which sending (though the Lieutenant will have it to be by infusion of gifts, and that without any reason alleadged, or any thing like it, as may be seene in his Book Pag, 23.) must needs import an authoritative mission [...] according to the cleere etymo­logy of the Greek word; which manifestly alludes to the name of an Apostle, a name given by Christ himself to them who were first sent by his command to preach the Gospel, Luke 6. 13. And it signifies one that is sent, (not any way) but as the Ambassa­dours of Princes use to be sent with their masters mandates. This is also cleer by the very letter of the Text. For they that are sent are they that bring the glad tydings of Salvation: And who are they? The watchmen saith Isaiah, in the place from whence these words are borrowed, Isa. 52. 8.) who in Hebrew are called [...] in Greek [...] which is the very simple word by which the A­postle Cals the Elders of Ephesus, (who were ordained Officers) and in them all the Ministers of the Gospel to the worlds end, Act. 20. 28.—Over which the Holy Ghost hath made you over­seers, [Page 12] or Watch-men, as they are called in Jsaiah: To say no­thing at this time, that it is a manifest abuse of the word [send­ing] to interpret it of sending by gifts infused; in which sense, if Chillenden will undertake to shew where it is taken but once in all the whole Scripture: I will undertake to shew that it is taken above a hundred times in that sense which I now contend for. But of this place more hereafter. In the meane time I suppose this last consequence is sufficiently battered, partly be­cause the Spirit of Prophesy, spoken of, Numb. 15. carryed a­long with it an impulsive command, or immediate Call from God: and partly because the Prophesy it selfe was extraordina­ry, and therefore cannot be compared in any due proportion with our Preaching, that from the requisites or non-requisites into the one, we may inferre the requisites or non-requisites to the other, no more then we may argue thus. Mr. Chillenden be­ing unordained doth fight: therefore being unordained he may Preach.

Chill. But let us see what followes. The gifts of God are not given to be hid under a Bushell.

Anws. From hence our Saviour infers that the Ministers of the Gos­pel, (whom he then sent into the world to Preach) should cause their light to shine forth before men, Matth 5. 16. What is this to privat gifted Christians? A Candle is lighted to be set in a Candlestick. The Candlestick in the Reddition must be the Church, as Rev. 1. 12, 13. They that are set in a Candlestick pro­portionably, are the Ministers of the Gospel, who shine forth (more eminently) as Lights in the Church. They must there­fore, first be set in the Candlestick, before they can give light to them that are round about. And how is that done? By being gifted and doubtlesse not so onely, Act. 13. 47. So hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, &c. Cor. 12. 28. God hath sent in his Church (not gifted men) but Officers, Apostles, &c. And our Saviour speaking the same parable, Luke 11. does put an accurate distinction between the light of his Ministers, and the light of eminent gifted Christi­ans; of the former he sayes that they are set in the Church (or Candlestick) that they may give light unto others, ver. 33. And of them that receive this light, he saith they are thereby enlight­ned, not so much to enlighten others, (though that also they [Page 13] ought to do in their place) as to make themselves lightsome and glorious in the Church, ver. 36.

Chill. Talents must not be hid in a Napkin.

Answ. What then? Therefore every man may improve his Talent in a disorderly way. This is fine reasoning, peradventure a sub­ject in some kingdome may be every way better qualified for the well managing of the Scepter, then the King himselfe: may he therefore take upon him to dethrone his lawfull King, and set up himself in his place? A woman may possibly have more wis­dom then her husband in the family, or more knowledge & grace then a Minister in the Church: may she therfore usurp authority o­ver her husband in the family, or over her Pastor in the Church? the truth is, this excellent principle (miserably perverted) hath been the darke Cellar wherin that powder hath been hid, which hath almost blown up all Government, both in the State and Church, and Army, and hurld all things into black confusion. And I am sorry that any of my Country-men (especially such as pretend to Religion and the feare of God) should border so neere upon the Spirit of Corah, as to be of the same mind, and to speak the same language, Numb. 16. 3. They gathered themselves toge­ther against Moses and against Aaron saying, you take too much up­on you, seeing all the Congregation are Holy every one of them, and the Lord is amongst them: wherefore then lift you up your selves a­gainst the Congregation of the Lord? The same answer therefore, which Moses gives to them, may I returne to Chillenden, and all others that make use of this Argument, ver. 9, 10. Seemeth it but a small thing to you, that the God of Israel hath separated you.—And hath brought you neere to him—and seeke you the Priest­hood also? Surely he that hath a Talent, and employes it not, shall be esteemed an unprofitable servant. Every gift hath its [...], & yet every Christian must remember that he hath his [...] Rom. 12 4. his own proper work, in the performance of which he ought to abide with God, 1 Cor. 7. 24. Can the hand do no service in the body, because it is not the head? In Fine, if there be any man in the Church, that hath the spirit of Grace, govern­ment, wisdome and utterance, whereby he is fitted to preach the Gospel, though he hath not that measure of knowledge in languages and other Arts, as were desireable, yet if he be sound in Faith, in Doctrine, and in manners, he shall do a work accep­table [Page 14] to God, and the whole Church will thank him, if he shall desire the Office of a Bishop, 1 Tim. 3. 1. suffer himselfe to be pro­ved, ver. 10. and (being approved) to be ordained by the lay­ing on of hands, chap. 5. 22. And I am apt to think that no man who doth sincerely intend to preach the word of truth, as it is in Jesus, and affects not an unwarrantable liberty of preaching when he list, and desisting when he list (which being ordained he may not doe) I say I am apt to think hee cannot really stick at that order of admission and entrance into the Ministery, to which the Scripture gives such a cleere and abundant Testimony. And thus much for the first Argument, and for all the pieces of Arguments which are here and there, immethodically scattered up and down, which are neither sufficient to prove the whole scope of the Author, nor yet have any dependance on any pro­position of the grand Arguments: As for the two objections which Chillenden proposeth to himselfe, and answereth, let him that ownes them make them good: for my part I would be loath to defend a truth of GOD with such objections: though in the latter of the two, I conceive there is more strength then Chillen­den is aware of, if it be well pointed. I shall say nothing to it now, because I shall have occasion to make it good anon; onely this I cannot but observe once for all, that this Lieutenant is very good at making Jack a Lents, and then insulting over them with drawn sword, here I could have thee, and there I could have thee. I presume no judicious man could ever have it in his mind to make such slender objections as I often meet with in this little Pamphlet, and therefore I suppose they are egges of his own hatching. But let us passe them over, and come on to the next Argument.

Chillend. 2 Chron. 17. 7, 8, 9. The Princes of Judah (who were no ordained Ministers) Preached the Law to the people.

Answ. I cannot beleive our Lieutenant read this Scripture over twice. The text saies expressely that the Priests and Levites prea­ched. For thus runs the words v. 8 9. with them he sent Le­vites, even Shemaiah, &c. and with them Elisham and Iehoram Priests. And they taught in Iudah, and had the book of the Law of the Lord with them. Here is not one word of the Princes preaching: It is said indeed ver. 7. that the King sent to his Princes to teach in the Cityes of Iudah. The Hebrew [Page 15] word is [...] in pyhell ad faciendumdiscere to make them to learne, or to see them taught, to wit, by others, as Ashpenaz is commanded togather some of the children of Israel together [...] to teach them the Language of Caldea; Is it imaginable that Ashpenaz the chiefe of all the Noble men in the kingdom did teach them himselfe? doubtlesse he did it by others, as these Princes also did, and so Rabbi Solomon Iarchi expounds it. It was proper (saith he) to the Priests and Levites to teach and instruct, but the Princes went with them, least they should have rebelled against their words, that they might com­pell them to obey, &c. what a monstrous abuse of Scripture is this to interpret it against the very Letter of the text?

Chill. It is evident by the writings of Moses and the Prophets, that any of their wise men might teach though not ordayned.

Answ. Hereof we have not one word of proofe, besides. Luk. 2. 46. in the margent (as if Luke were either Moses or one of the Prophets) where he relates that Christ being but 12. yeeres old disputed in the temple with the Doctours, Was Christ one of the wise men? or is every disputation a Sermon? or were those Doctours intruders doing what they did without authority? Doth not Christ say of them, that they sate in Moses seate? Matth. 23. 2. For my part I judge them to be professors of Divi­nity or Tutors, who were wont to instruct younger men at cer­taine state-seasons (answereable to our Termes) Act. 22. 3. For which end they lived together in a Colledge. 2 Kings 22. 14. The Tutors and instructors being therefore called Fathers. 1 Sam. 10. 12. and the Scholars sons of the Prophets. 2 Kings 2. 15. As to that which Chillenden urgeth farther from the exam­ple of Iehosaphat, Hezekiah, Nehemia, &c. we give this Short answer. That what they spake was either a judicicall charge, (which every Judge may give to the grand Jury) as Jehoshaphat, 2 Chron. 19. or 2 a Propheticall, or 3 a Magistraticall act, and so not precedentiall to private Christians. For a Magistrate by ver­tue of his Office hath a spirituall power (though not an Ecclesi­asticall or Church power) to pray, exhort, and blesse the people, and to make use of other naturall and generall mediums of spi­rituall good, according to what I premised, Thes. 4. For which end Magistrates had often (if not alwayes) a Spirit of Prophe­sy, as the 70 Elders whereof Eldad and Medad were two, Num. 11. Saul, David, &c.

Chill. It was the customs of the Jewes to let men Preach who were no ordained Ministers. As Scribes, Pharises and Lawyers.

Answ. These at least were Prophets, Matth, 23. 2.

Chill. Why did they suffer Christ to dispute in the Temple?

Answ. Disputation is no preaching. Nor doe I think that that dis­putation was in the Temple, where the solemn worship of God was wont to be on the Sabbath, but in some of the buildings a­bout the Temple, which were called by the name of the Temple.

Chill. Christ was permitted to preach in the Synagogues, Luke 4. 16, &c. Though the Iewes did not acknowledge him to be a Prophet sent of God. Ergo.

Answ. It was permitted him (especially in Nazareth his owne country, Luke 4. 16.) because he began not to preach till he was 30 yeeres old, and at that age his Majesty, and the miracles which he wrought had made way for him: because every man esteemed him as a Prophet sent of God. Luke 4. 14. and 3. 15. & 21, 22, 23. Mat. 5. [...]0. 21. And as for those who knew him not (and for a long time he was but little knowne, out of his owne country) their permission of him to preach argues nothing; for they did presume that none would offer to preach but such as had authority, and therefore when he taught before those that knew him not, They aske him the question plainly, Matth 21. 23. By what authority doest thou these things? and who gave thee this authority?

Chill, Paul and Barnabas preached publikely, yet the Iewes tooke no notice of them, as of Ministers ordained.

Answ. Chillenden I suppose meanes the same which his Master Robinson has writ before him, of Pauls preaching at Antioch Act. 13. 14, 15. To which we Answer, that it is false, that the Iews tooke no notice of them to be ordained Ministers. For it was knowne that they were come to Towne, and the Ruler of the Synagogue sent unto them vers. 15. their fame there­fore was great at Antioch. A whole yeere before this time, they had preached the word there, and brought many to Christ, where also were many other Prophets and Teachers that had preached the word both to Jewes and Greekes. Act. 11. 19, 20, 21, 25, 26, 27, 28, & 13. 1, 2.

Chill. Act. 18. 24. to that end, Apollos was no ordained Minister, yet he preached.

That Apollos was no ordained Minister, is said, but not pro­ved. For my part I judge he was. 1 He was a teacher in the Church of Corinth, 1 Cor. 3. 5. and that an eminent teacher, in so much as that his hearers had advanced him into a competition with Paul or Peter, 1 Cor. 1. 12. and preferred him before them. And there were no ordinary constant Preachers, but such as were ordained, in the Apostles dayes. Yea and the Scripture intimates that he had as good authority to Preach as Paul himselfe, though not given him in such an extraordinary manner, 1 Cor. 3. 5. Who is Paul, or who is Apollo, but Ministers, &c. If the Apostles, cal­ling himselfe a Minister, in that place, argues sufficiently that he had authority to Preach; why doth it not argue the same in A­pollo? the rather, because the Greek word [...] there used, is generally in Scripture, ascribed to Ministers in Office, or in Commission, whether ordinary or extraordinary, 2 Cor. 3. 6 & 6 4 & 11 23. Ephes. 3 7. & 6. 21. 1 Thes. 3. 2. 1 Tim. 4. 6. Act, 1. 17. &. 6. 4. & 20. 24. And why should it not signify the same here? 2 The Apostle speaking to the Corinthians of what esteem they should have toward the Ministers of the Gospel, adviseth them to judge of them as they are; even as of Ministers of Christ, and Stewards of the mysteries of Christ, 1 Cor. 4 1. [...] Now a Steward is such a one as doth dispence the houshould affaires by Com­mission under his master. A Steward then of the mysteries of God is such a one to whom Jesus Christ hath (either by ordinary or extraordinary Call) committed the Preaching of the Gospell unto his Church. A dispensation of the grace of God givon me to you-wards saith the Apostle, Ephes. 3. [...]. Now such a Steward was Apollo, as well as Paul, 1 Cor. 46. Therefore Apollo was a Minister in Office, called of God, either extraordinarily as was Paul and the Apostles: or ordinarily, by the laying on of hands as were Pastours and Teachers. 3. It seemes that Apollo did Baptize as well as Preach, which yet farther argues him to be a Minister in Office (for though Chillenden claime authority for unordained persons to Preach, by vertue of their gifts: yet I find not that he allowes them to baptize by vertue of their gifts) for when the Apostle saith. vers. 13. Were you Baptized in the name of Paul? he adds ver. 14, 15. I thanke God I Baptized none,—least any should say that I Baptized in mine own name. q. [...]. Those whom I Baptized, did I Baptize them into mine own name? [Page 18] that from thenceforth they should call themselves Paulists? Or did Cephas Baptize those into his name, whom he Baptized, that they should call themselves Cephists? Or did Apollo Bap­tize any of you into his name, that they should call themselves Apollonists? Yea (saith the Apostle) seeing you are divided into Sects, according to the names and number of them, that Baptized you, I am glad that I Baptized no more of you then I did, because I would not be the Captaine and Ring-leader of a Sect. This (I say) seemes to be the plain meaning of the words, which cleerely holds forth to me, that Apollo Baptized as well as Paul or Peter, and therefore was a Minister in Office as well as they. Let us heare what Chillenden hath to the contrary.

Chill. 1 Saith he, The Scripture is altogether silent in it.

Answ. Not altogether, for what I have spoken for it, I have spoken from Scripture: And if the Scripture had been altogether silent, yet were it nothing to the purpose: for there were many Elders of whose ordination the Scripture speaks not a word, but leaves us to infer they were ordained because they did the works of El­ders, As Crispus, Tychicus, Titus, Demas, and others.

Chill. 2 Saith he, We only find this of him in Scripture, that he was in­structed in the way of the Lord, &c.

Answ. Whether this be true or no, let the Reader judge from what I have spoken of him.

Chill, 3 Saith he, He could be no Officer in the Jewish Church, be­cause he imbraced Jesus Christ: nor in the Gentile Church because he knew only the Baptisme of John.

Answ. Bables; as if first there were no Church of the Jewes yet that embraced Christ and beleeved. 2. As if he might not be a Minister of the Gentiles, though he knew only the Baptisme of John▪ [...] expertus. He experienced onely the Baptisme of John. That is, he was Baptized onely with Johns Baptisme: and the Holy Ghost had not fallen upon him in such sort as upon the Apostles and other Ministers of the Gospell in those dayes, which is spoken to his commendation, and the magnifying of the Grace of God in him, that he should be so knowing in the way of God, and fervent in the work of God, though he had been Baptized only with water into the Name of Christ (which was Johns Baptisme Act. 19. 4.) and had not received the Holy Ghost, as it was then dispenced, which was Christs Baptisme in [Page 19] distinction from Johns, Matth. 3. 11. He shall Baptize you with the Holy Ghost and with fire. 3. As if he might not be an Evange­list as Timothy was, and so no setled Officer in any Church, but an itenerant Preacher to every Church where he came, which for my part I think is the truth, because he travelled up and down with the Apostles. And so much for his third Argument.

Chill. Act. 8. 4. therfore that they were scattered a road, went every where Preaching the word. And Act, 11. 19, 20. It was the Church that were scattered; therefore, it was the Church that Preached: and all the Church at Jerusalem were not ordained Officers.

Answ. The most that can be made out from this Argument is this, That to Preach some times upon occasion, when by reason of persecuti­on we may not enjoy our own Teachers, and have no other helpe but our own gifts, is lawfull. But with what appearance of consequence doth it follow from hence, that it is not onely lawfull, but necessary (for so Chillenden makes it) for a private gifted man (though not ordained) to preach, in a Church al­ready constituted, and under the order of the Gospell, where Ministers may be and are ordained in a regular way, and their people may have free accesse to them? Necessity sometimes is instead of a Call. These that were scattered (grant that they were private Christians) did not therefore preach because they were gifted (for then they should have preached before perse­cution had scattered them) But the present necessity was instead of an Ordination: at least it was a Call of God for them to preach without Ordination, when by reason of disturbances Or­dination could not be had.

2. But the Text sayes not that the Church was scattered a­broad, but (they all) were scattered abroad: which particular (they) refers not to the whole Church, but unto those who kept company with Christ while he lived: and with his Apostles at Jerusalem after he was ascended, even the 70 Disciples, Act. 1. 15, 21. who were all, or most Evangelists.

1. From the very beginning of the Book, the Evangelist sets himselfe to relate the Acts of the Apostles, together with the 70 Disciples, (though he instanceth most in Peter) declaring how the spirit promised to be given them after Christs ascention, did work effectually in their Ministery. Therefore here he observes the same method.

2. This is the more probable because he instanceth so sud­dainly and immediately in Philip, ver. 5. thereby shewing whom he meaneth-by (they all) vers. 4. For had he spoken of a man that had pertained to a new company, of whom he had made no mention before, he would then have said a certain man named Philip, or some such expression to give notice that he was di­recting his speech to another and a new subject. But speaking so immediately of Philip, it argues he is still upon the same com­pany; I meane the 70 Disciples who abode with the Apostles and received their commission from Christ, as well as the Apostles, upon whom also the Holy Ghost was powred down together with the Apostles, Act. 2. they were therefore men ordained by Christ himselfe, John 15. 16. to go and preach the Gospell. Chillenden grants that Philip was ordained, but it was (saith he) to be a Deacon, an Office that did not bind him to preach. Not remembring that the same man is expresly called an Evangelist, Act. 21. 8. and that after he was chosen a Deacon: and such as he was, such seeme all the rest to be, even Evangelists.

3. It is said they went, every where as (Evangelists were wont to do) preaching: [...] tis in the Greek; a word that is never used but for preachers by function, and though the word be a participle denoting an act and not a faculty, yet it al­wayes notes such an act as is performed by vertue of an Office.

4. They did not only preach, but it should seem they did Bap­tize too. Act. 8. 12. 16. 38. and though Philip be the man whois there onely mentioned, yet it is most probable that the rest who were scattered abroad Baptized also. For Act, 11. 21. a great number beleeved and turned to the Lord. Now the manner in those dayes vvas, to Baptize men so soone as ever they made pro­fession of Faith, Act. 22. 16. and Act. 2. &c. And therefore vve are to think the same of these at Antioch, that they also were Baptized; nay the rather, because there is no other time mentioned vvhen, nor person by vvhom they vvere Baptized. Some of the Apostles vvere aftervvards sent dovvn to themfrom Jerusalem, not to Baptize them, but rather to confirm, & give the holy Ghost to them, being already Baptized; for that I find to be the end of their undertaking many other journeyes of the like nature, Act. 8. 14, 15, 16, 17. Act. 19. 3, 4, &c.

5. If these preachers had been private Christians, dwellers at [Page 21] Jerusalem, and had fled only for safety, because the persecutio was hot in the City, and when they were abroad took occasion to preach the Gospell, is it not altogether probable that they vvould have returned home again to their families, as soone as the persecution was ended? No man can deny this. Now I shall make it appeare that they staied forth above twice as long as the persecution lasted. For the persecution began the ninth yeere of Tiberius Anno Christi 34. and it lasted till the time of Pauls coming to Jerusalem, Acts 9. 31. Then had the Churches rest, which was about three yeere and a halfe after the persecu­tion began, in the yeere of Tiherius 12. and of Christ 37. Yet they that were scattered did not returne home, though they might with safety; for three or foure yeeres after this time, Acts 11. 19. we read that they were got out of Canaan into Phenicia, Cyprus and Syria, preaching yet to the Jewes only. This was in the fourth yeere of Cajus Caligula Anno Christi 41. For in that yeere did Antioch receive the Go­spel, and then was Barnabas sent thither from Jerusalem, and thither he brought Paul, after he had found him out: and there did they two spend a whole yeere in preaching, which was the next yeere after this I am speaking of; for then came Agabus from Jerusalem and prophesied of a great dearth, Acts 11. 28. which fell out in the second yeere of Claudius, Anno Christi 43. according to the consent of Scripture and best Historians. Ther­fore from the yeere of our Lord 34. till 41. were those Disci­ples a preaching, that is some sixe or seven yeeres, whereas the persecution ceased at three yeeres end, more or lesse. And yet we heare no newes of their returne, but that they went on preaching in Phenicia, Cyprus and Syria; which to me I confesse is a very strong argument that they were not private Christi­ans, fled from Jerusalem for safety by reason of the persecuti­on, and so preached occasionally and accidentally, but that they were Ministers sent abroad on purpose by the Apostles, and at that time the rather, because they would not adventure the sur­prisall of all their persons in one place, lest the work of the Gospel should be retarded.

6. (They all) that were scattered, cannot be understood of the whole Church, that is, of all the beleevers in Jerusalem; for the Text saith expressely, that the Church, that is, beleevers, [Page 22] staid at Jerusalem, yea good store, many housholds of them, vers. 3 and that when they all of whom the Evangelist speak­eth were scattered abroad, vers. 1. And the truth i [...], it is a sens­lesse thing to imagine otherwise: for if all the beleevers in Je­rusalem were fled, where could the Apostles be entertained? where could they find harbour and protection? that they should be able to lie couchant, when ordinary private Christians could not; yea, and to what end and purpose should they stay when the Church (for whose edification, encouragement, in­crease and government they there abode) were all fled?

7. Would not persecution much sooner take hold of the Heads and Ringleaders of a faction (such as Christianisme wa [...] then esteemed) then of their followers? Is it not probable that the Shepherd should be smitten before [...]he Sheep were scatter­ed? can any man then think that the Church was fled, and yet the Apostl [...]s continued quiet?

8. That phrase Acts 11. 19. They preached to the Jewes on­ly; and that other Acts 8. 1. That they preached in the Regions of Judaea and Samaria, seeme secretly to intimate what manner of men they were even such to whom Christ had spoken. Acts 1. 8.——Yee shall be witnesses to me both in Jerusalem and in all Judaea and in Samaria, and Acts 13. 46. It was necessary that the Word of God should first be preached to you. For which reasons I conceive that they who are here said to be scattered and to preach, were not private gifted Christians, but Ministers law­fully called and sent sorth to preach. Let us here what Chillenden hath to the contrary.

Foure things hee sales, whereof the three first are upon the point but one, and therefore to them all I may returne one single Answer. For whereas he saies, 1. The Scripture gives no hint of it, this appeares to be notoriously false, from what I have proved by Scripture concerning them. 2. Saith he, They are onely called the Church at Jerusalem; which is also false, for they are not so called; and if they were called so onely, yet as long as the Scriptures are clear, that by (Church) we are to un­derstand the persons forementioned, what matter is it for the name? 3. saith he, They preached onely upon occasion of the per­secution. Neither is this true; for why then did they not returne home when the persecution was ended? The persecution was [Page 23] the occasion why they were sent forth at that time rather then at another; and if it were true, then say we, they did not preach meerely as guifted B [...]ethren (for then why preacht they not before persecution scattered them?) but as men called by th [...] present extraordinary necessity. 4. Saith he, Barnabas w [...] sent over to confirme them. A [...]sw. So was Paul sent into Mace­donia to help, Acts 16. 9. They that were scattered went eve­ry where, Acts 8. and therefore Barnabas was sent to carry some time amongst them for their confirmation, which he also did, even a whole yeere and upward, Acts 11. 26. Some other objections there are (men of straw which the Lieutenant sets up to buffet) which we scorne to owne,

Chill. Arg. Come we therefore to the next Argument, and that is drawn from 1 Pet. 4. 10, 11. As every man hath received the gift, even so minister the same one to another as good stewards of the manifold graces of God: If any man speak, let him speak as the Oracles of God, &c.

Answ. To which we answer (leaving the Lieutenants Dandiprats for himselfe to play with) first, That it is indeed every mans duty to improve the gifts of God in him for the benefit of o­thers, provided that he minister the same [...] as hee hath received it; that is, in that way which is suitable to the condition of the guift he has received. But withal we assum that no man in these dayes hath received the gift of ordinary pub­lique preaching but he that is called, and that his very calling is a principall [...] or guift which he receives from the grace of God, Rom. 12. 6. Having then guifts ( [...]) diffe­ring according to the grace ( [...]) that is given to us, which guifts in the words following he clearly interprets to be those offices to which they were called. Is there no way of com­municating guifts but in a way of preaching? Is there not as exhorting one another? Heb. 3. 13 a prevoking one another to love and to good works? Heb. 10. 24. a comforting one another with good conference? 1 Thes. 4. 18. &c. 2 Some conceive (and that not without ground) that it is a precept peculiarly di­rected to Church officers. There is but one word in the text that seemes to make against it, and that is [...] The Apostle would have them minister to one another, which word seems to extend the Apostles exhortation to all in generall. But for my [Page 24] part I see no reason why the word should not be englished in in own native and proper signification [...] ad suos, to his own, that is to those that are related to him: and the neerer the relation is which any man has to others, the more strictly is he bound to communicate the guift he has received from God to them for their good. As neighbours to neighbours, Masters to their families, Parents to their children, Pastors to their people, and generally every man, [...] ad suos, as the word is used, John 20. 10. and the like in Mark 5. 19. [...] ad tuos, to thine owne. Then the meaning of the Apostle here is this. That all Church-officers should be ready to commu­nicate the guifts they have received [...] to those over whom God hath set them: which is the same advise which the same Apostle gives them, cap. 5. 2. Feed the flock of God [...] which is amongst you. And for my part I am the rather incli­ned to this interpretation, because the Apostle having said in the verse next before [...] (hospitall one to­wards another) here presently he changes the word (thereby intimating some change of sense) and bids them to be [...] (not [...] to one another) but [...] to his own. But 3. whether this be so or no, the place is cleere a­gainst the preaching of private unordained persons. For though the Apostle should speake here generally to all Christians, that they should communicate their gifts each to other for mutuall edification; yet he doth (as it were purposely) ex­cept a communication of gifts in a way of Preaching, making that a peculiar priviledge to him whose office and work it is to Preach, by vertue of his calling, ver. 11, Let him that speak­eth, that i [...], he whose Office and work it is to Preach, let him speak as the Oracles of God. For [...] in this place is he that preacheth, as also 1 Cor. 14. 34, 35. The generall Rule then is this, as if the Apostle had said, I will that all men gene­rally improve the gifts they have received, to the benefit of o­thers, as much as they may. Specially, let the Past [...]ur or prea­cher, (the [...]) let him play the good Steward with his gift in preaching: and the Deacon with his in Ministring &c. thereby intimating that when he spake to Christians in generall in the former verse, advising them to ministration of their gifts, he did not meane they should do it in a way of Preac [...]ing, and [Page 25] so usurpe the Office of the Pastour, no more then he doth allow those who might be gifted for the Deaconry, to turne the Dea­con out of his Office, and play the Deacon themselves, when he saith in the words following, let him that ministers (that is the deacon) let him doe it as of the ability which God giveth.

Arg. 6 We are now come to the last of Chillendens Arguments, wherin we doubt not but to find him as unsuccessefull as in all the rest.

Chill. 1 Cor. 12. 7. But the manifestation of the Spirit is given to eve­ry man to profit withall.

Answ. I take the scope of this whole chapter to be this, namely, to declare the wisedome of God in constituting and ordering his Church (the mysticall body of Christ Iesus) and proportionat­ing one member of it to another so geometrically, as that it abides in a wholesome crasis and symmetrie, without schisme and deformity; as from the order of the members in the body naturall, each to other, ariseth the unity, consistency, and beauty of the whole. ver. 15. 23. 25. 26. &c. And this order in the Church is nothing else but a due correspondency and aequipoysing of inferiors and superiors. ver. 27 28. 29. I should therefore much wonder if this chapter should afford any argu­ment for Chillendens confounding error. As to those words ver. 7. the manifestation of the spirit &c. the meaning is that though there be diversities of gifts, administrations and opera­tions in the Church, ver. 4 5, 6. yet the manifestation of the spi­rit (that is the spirit manifesting it selfe in those extraordina­ry gifts) in what man soever it be, is given for this one end, namely the Churches edification: though the gifts be many, yet their end is but one: quid hoc ad Rhombum?

Chill. 1 Cor. 14. 1. The Apostle writing to the whole Church of Corinth, saith thus, follow after charity, and desire spirituall gifts, but rather that you may prophesy.

Answ. We deny that the Apostles exhortation is directed to the whole Church: nay Chillenden himselfe denyes it, and sayes expressely (that the Apostle speakes of prophesying, by those who were enabled with sufficient gifts) in this very place: and that indeed is his scope from the 28. and 29. ver. of the 12. Chapter, even to give directions to gifted persons, in the Church of Corinth, and his directions are two, that they doe all [Page 26] in love (chap. 13. without which knowledge puffeth up chap. 8.) 2 That of all spirituall gifts they should affect prophesy. But what is this to the whole Church? But the Apostle sayes, you may all prophesy ver. 13. Answ. Not all the whole Church; for he had said before. chap. 12: 29. are all prophets? The Church is the finall object for whose edification prophesy is. Chap. 14. 12. not the efficient cause. But the Apostles mean­ing is, that all that were Prophets might prophesy. For after he had given direction to those that spake with tongues. ver. 22. 23. he comes to give direction to the Prophets for their num­ber. ver. 29. and for their order ver. 30. and therefore of them is to be understood that which follows, you may all Prophesy. Now these Prophets were not private gifted Christians, but men of eminency and authority in the Church of Corinth, and extraordinarily inspired with a spirit of prophesy, as I shall now prove; onely I cannot but take notice how Chillenden fayles in the maine foundation of this his Argument, viz. that these Prophets were ordinary gifted believers, which I can no way assent unto for these reasons following.

1. It is most evident that the Prophets spoken of throughout this whole Chapter, are persons contradistinguished from pri­vate gifted Christians For saith the Apostle, vers. 37. If any man think himself to be a Prophet, or spiritual &c. Who are these Spi­rituall men? Certainly those Christians who did abound, more then others of their Brethren, in the graces and gifts of the spi­rit. For so is the word taken, Gal. 6. 1. You that are spirituall restore such a man. And more expresly in this very Epistle, 1 Cor. 3. 1. And I Brethren could not speak to you as unto spirituall, but as unto carnall, even as unto babes in Christ. Here is an expresse opposition between a Carnall Christian and a Spirituall Christi­an: the weaker sort of Christians being called Carnall, and the stronger and more able Christians, who were men in under­standing, being called spirituall. To returne then to the place in hand, The Apostle opposeth the Prophet and spirituall man, that is the gifted Christian, (as our Saviour opposeth the Pro­phet and the righteous man, Matth. 10. 41.) Therefore when he spake before of Prophets or unto Phrophets, he spake not to the private believers or Church-members in Corinth, though never so well gifted, but unto Prophets, strictly and distinctly so cal­led, [Page 27] who were a ranke or order of men in the Church, that was above the most eminent gifted Christians in respect of outward state and condition. And this is the more probable, because the Apostle doth seeme expresly to divert his speech from the Church unto the Prophets and other gifted men in the Church, Chap. 12. 1. Now concerning spirituall gifts Brethren, &c.

2. Prophesy was a gift of the same nature and continuance with the gift of tongues: as appeares by the Apostles perpetuall comparing of them together in this chapter. But that the gift of tongues is ceased now, and that it was an extraordinary gift while it was in the world, I suppose Chillenden himselfe cannot deny. Therefore, how he can affirme the gift of Prophesy [...]o be an ordinary and an abiding gift, let himselfe judge. 3 Prophesy was an interpretation of the deep mysteries of Scripture by inspi­rationor immediate revelation, vers. 30. If any thing be revealed to another; and Ephes. 3. 3, 5.—The mystery—which in other ages was not made known unto the sons of men, as it is now revealed1 Cor. 13. [...] unto his holy Apostles and Prophets. Whence they that believe the doctrine of the Gospell, are said to be built upon the founda­tion of the Apostles and Prophets, Ephes. 2. 20. And hereby is Prophesy distinguished from Doctrine, 1 Cor. 14. 26. Prophesy being there signifyed by Revelation Doctrine noting an explica­tion of the word, by comparing Scripture with Scripture, and by the Analysis of a Scripture into its simple Arguments: which is the way of exposition now in use in the Church. So vers. 6.—unlesse I come speaking to you either by Revelation, or by knowledge, or by Prophesy, or by Doctrine. That is, unlesse I speak a Revela­tion (which is Prophesy) or knowledge (which is Doctrine.) For what is Prophesy but the uttering of a Revelation? And what is Doctrine, but an uttering of knowledge? That know­ledge (I meane) which is attained by a studious search and en­quiry into the meaning of Scripture. Wherefore it must needs be that Prophesy was no ordinary, but an extraordinary gift: ex­traordinary in those dayes, being given but to a few; but much more extraordinary in our dayes, being given to none.

4 From the same place it is manifest that Prophesy was not a gift residing in the mind by way of habit, but it was an impres­sion transiently made upon the mind by the Holy Ghost, like lightning in the ayre: If any thing be revealed to another saith [Page 28] the Apostle. Cleerely holding forth thereby, that one Prophet might have the understanding of some spiritual gifted mystery gi­ven him, while another was Prophesying: and that not by the help and operation of any faculty of his own, as his fancy, judge­ment or memory, but by Revelation, or divine inspiration. Now I would aske of those who call themselves Prophets in our dayes, whether their fancy, judgement and memory do not help them to all the glorious sublimated conceits, which they so much boast of (notions so transcendent that they many times leave all reason, sense and truth many thousand leagues below them) If they grant it, then they can no longer plead this prac­tice of prophesying in the Corinthians for their patterne, it being of a more noble descent, even immediately from heaven, with­out the help and obstetrication of any naturall abilities. If they deny it, and have the face to affirm that they receive it by imme­diate Revelation, then must I sound a retreate to all that are men in understanding, and are not apt childishly to be tossed too and fro with every wind of Doctrine, to the Law and the Testi­monies: if any man adde to the words of this book, let him be accursed.

5. The Prophets in the Church of Corinth were not private gifted Christians, but such as had the power of the government of the Church, as ordinary Pastors and Teachers. Yea, and those very Prophets and the rest of the gifted persons (as I conceive) were the Pastors and Rulers pertaining to the Church of Corinth: For that Prophets had a Pastorall care, seemes undenyable to me, because Act. 13. [...]. Paul and Barnabas (who were no private unordained men,) are called Prophets: and it is a rule re­ceived without contradiction, that every superiour order of Mi­nisters did conteine the inferiour. As for example, an Apostle was a Prophet, Evangelist, Pastor, Teacher, Ruler, and Deacon, 1 Cor. 14. 36. 1 Cor. 9. 5 1 Pet: 5. 1. Act. 6. 2. &c. A Prophet in like manner was a Pastor, Teacher, Ruler and Deacon; for Prophets were second in place to Apostles. 1 Cor. 12. 28, 29. And that these Prophets and other gifted persons did exercise pastorall Offices is cleere in this very Chapter. First, the whole Church came to­gether to heare them, vers. 23. When they were come together, one of them prayed in the name of the Congregation, vers. 16. To which they all consented by saying Amen. They did also Preach [Page 29] the word and apply it to edification, exhortation and comfort, vers. 3. of them that believed: and the conversion of the unbe­lievers. vers. 24, 25. Moreover they had a Power of rule and go­vernment, to keep order and decorum in the Congregation▪ As for example, to enjoyne women silence in the Churches, ver. 34. Let your women keep silence in the Churches. The Apostle saith not simply let women keep silence, but let (your) [...] 1 Pet. 5. 2. women: that is the women of your Church, which are within the verge of your authority. For do not ye judge them that are within? 1 Cor. 5 12. they had also power to make way for a Prophet to speak, when he hath any thing revealed to him, vers. 30, 31, 32. an act properly pertaining to the Ruler of the Congregation, Act. 13. 15.

Qu. If you aske then, wherein did Apostles and Prophets differ?

Ans. I answer, in this. The Apostles spake what they heard and saw, 1 John 1. 1. It being essentiall to an Apostle to have seen the Lord: and many Revelations they had of things not conteined in the Scriptures of the Old Testament, which the Prophets had not.

6 But be they what they will be, their practise cannot be brought down as a precedent for private Christians in our dayes to prophesy: because the gift of prophesy perished in that age, when the Scriptures of the Old and New-Testament were accom­plished. For prophets were both in time and dignity before Pastors and Teachers, 1 Cor. 12. 28. But the most honourable Office in the Church from thenceforth to the end of the world 1 Tim. 6. 14. is the Office of Pastors and Teachers, 1 Tim. 5. 17. therefore prophesy is ceased, being an extraordinary gift, pecu­liar to Prophets onely, not to all gifted believers, Let us now heare what Chillenden sayes to the contrary.

Chill. First, saith he, the whole body of the Church of Corinth was not extraordinarily gifted.

Answ. Very true. For some were Prophets, not all. Therefore the particle (all) vers. 31. is not to be understood of the whole Church.

Chill. Secondly saith he, The Apostle forbids women to Preach, be­cause they must be subject to their husbands: therefore he gives all men that were gifted leave to Preach.

Answ. If this Argument be good, it will infer a liberty for all men [Page 30] to preach, of what condition soever, as for gifted men; for may not I argue thus. No woman may preach because she is a wo­man; Therefore every man may preach: as well as infer this, therefore every gifted man may preach: unlesse the prohibition made to women, reacheth only to gifted women? And by the same reason that Chillenden, upon that supposition of womens not preaching, infers a liberty of preaching to men, with this restriction, if they be gifted, by the same reason will I infer the same liberty for men, with this restriction, if they be ordained. But for my part I conceive the Apostles prohibition as it reach­eth generally to all women, so it is intended specially against wo­men, which had, or pretended that they had a spirit of prophesy, for such then were in those dayes, Act. 21. 9. though there be none now. And I am inclined the rather thus to think, because the Apostle doth not say simply [...] but Ai [...] which particle (Ai) as Scaliger the great observes, is evermore deter­minative, in the Scripture, pointing out some speciall or indivi­duall. So that the Apostle doth hereby strictly forbid women though Prophetesses, to preach in the Church, and that for a morall reason, (which a positive precept doth not supersede) because they must not usurpe authority over the man. And ther­fore is the Church of Thyatira blamed for suffering that woman Jezebel to preach, notwithstanding she called her selfe a Prophe­tesse, Rev. 2. 20.

Chill, But Chillenden saith, that women Prophetesses might Preach, and proves it from Luke 2. 36. Exod. 15. 20. Judges 4. 24.

Answ. Women, though Prophetesses, never took upon them pub­liquely to teach the Church. The places alledged do not prove the contrary, nor any thing like it. As for Anna, Luke 2. 38. The Text saith she came in at that instant (namely into the Tem­ple) and gave thankes unto the Lord, and spake of him to all them that looked for Redemption in Jerusalem. What is this to the purpose? Is a particular thanksgiving before three or foure people (and in all probability there were not many more, at least in hearing) a publique preaching before the Church? And whereas it is said, she spake of him to all that looked for Redemption in Jerusalem, it must needs be understood privat­ly, and from house to house; for all that looked for Redempti­on in Jerusalem (which were many thousands) were not then [Page 31] in the Temple to heare her speake. And the Greek word [...] which we translate (comming in at that instant) signifieth that it was by meere accident that she came to the Temple at that time: and therefore I do not beleeve that any of Jerusalem came thither to meet her.

To Miriam Exod. 15. 20. I answer. That all that is said of her is this, that shee and her maydens sang praises together to God, though shee brought up the chore being a prophetesse. And what they sang, was no more then the very same which the men had sang before them: for the text saith, shee answered them, ver. 21. compared with. ver. 1. But what is this to pub­like preaching before the Church? Because we allow women to singe in the Church, must wee therefore allow them to preach in the Church? Singing is for the edification of the members of the Church in particular, not of the whole Church collectively: therefore to sing is not properly to speake in the Church: for he that singeth speaketh to himselfe. Eph. 5. 19.

To Deborah, Iudges 5. (which I suppose is the place you meane. I say the same Deborah and Barak sang (which is no preaching) nor yet is it recorded whether publikely before the Church, or privately, as Mary and Elizabeth, each to other. Though I conceive also that in her case there might be some pe­culiarity, shee being extraordinarily raised up to be a Queen and Judge in Israel, and in that respect superior to all the men in Israel, nor subject to any: and therefore not equally bound with other women, to observe the Apostles rule.

Chill. But (saies Chillenden) The Apostle exhorts that the Church should judge of the Doctrine ver. 29. If they had beene extraordi­nary Prophets they could not erre, and then there had beene no need of iudging.

Answ. The Apostle doth not exhort that the Church should Judge, but the other prophets: for as some had the gift of tongues, speaking suddainly in a language they understood not, and therefore God gave to others a gift of interpretation of tongues 1. Cor. 14. 27. 18. so many might be suddainly inspired with a spirit of Prophesy, and therefore others had a gift of dis­cerning of spirits whereby they knew a Prophet of God, speak­ing from the spirit of God, from a minister of Satan transform­ed1 Cor. 12. 10. into an Angell of light; for in those dayes there were false [Page 32] Prophets gone abroad, who called themselves the Prophets of God.

Chill The Apostle ver. 37. 38. exhorteth them to acknowledge the things hee writes to be the commandments of God. Could they be thus infallibly guided by the spirit, and yet must Paul call on them to acknowledge the things he writes to be the commandments of the Lord Jesus?

Answ. Boys play As if 1. something might not be revealed to an Apostle, and not to a prophet: seeing something might be revealed to one Prophet and not to another. ver. 30. As if▪ 2ly. the Apostle did not here put an apparent distinction be­tween a Prophet and a spirituall man, if any man think himselfe to be a Prophet or spirituall saith he, (as also a Prophet is dis­tinguished from a righteous man, Matt. 10. 41.) ascribing to both a spirit of judgement: the one by a propheticall gift, for pro­phets could judge, ver, 29. the other by a gift of wisdome, where­by the spirituall man judgeth all things, 1 Cor. 2. As for that phrase. (Let him acknowledge) it doth not necessarily carry with it the force of an exhortation, but of a simple affirmation, as it were signifying who are the true Prophets of the Lord, and who not: as in the same phrase tis prophesyed that towards the latter end of the world, good men shall grow better, evill men worse, Rev. 22. 11.

Chill. But vers. 39. The Apostle puts them upon the use of meanes for this prophesying: which argues the gift was not extraordinary.

Answ. [...] Tis in the Greek as vers. 1. Be zealously affected to­wards, or zealously desirous after spirituall gifts: and what he meanes by it, himselfe expounds, vers. 12, 13: Even so yee, for as­much as yee are zealous of spirituall gifts, seek that you may excell to the edifying of the Church. Wherefore, let him that speaketh in an unknown tongue pray that he may interpret. And this is all the meanes the Apostle prescribeth, which is far from arguing that the gift was attaineable in a way of ordinary study and in­dustry. Though we also acknowledge that the spirit of prophesy might be quenched, through the neglect and dissolutenesse of him who sometimes formerly had received it.