The Pulpit Guarded With XVII ARGUMENTS PROVING The Unlawfulness, Sinfulness and Danger of suffering Private persons to take upon them public Preaching, and expounding the Scriptures without a Call; as being contrary to the Word of God, contrary to the practice of all Reformed Churches, contrary to the Three and twentieth Article of Religion, contrary to two Ordinances of Parliament, and contrary to the Judgement of a whole Jury of learned, judicious, pious Divines, both foreign and domestic. Occasioned by a DISPUTE at Henly in Arden in Warwick-shire, Aug. 20. 1650. Against Lawrence Williams, a nailor-public-preacher. Tho. Palmer, a Baker-Preacher. Tho. hind, a plough-wright-public-preacher. Henry Oakes, a Weaver-Preacher. Hum. Rogers, (lately) a baker's boy-public-preacher. Here you have all their Arguments (never yet compiled in one Tract) refeled and answered many Texts of Scripture cleared, the Quintessence and Marrow of most of our Modern Authors (in reference to this controversy) collected, with References to such Authors as clear any Doubt more fully; many incident Cases resolved, the utmost extent of laymen's using their Gifts in Eleven Particulars demonstrated, and above Thirty Objections answered. In the close are added Six ARGUMENTS, to prove our Ministers free from Antichristianism. 2 Tim. 3. 9 They shall proceed no further: for their folly shall be manifest unto all men. Gen. 49. 6. O my soul, come not thou unto their secret: unto their assembly, mine honour, be not thou united. Isa. 28. 15. Ye have made lies your refuge, and under falsehood have ye hid yourselves. Veritas impugnata magis elucet. Bern. Composed and compiled by a friend to Truth and Peace. London, Printed by I. Cottrel, for E. Blackmore, at the Angel in Paul's churchyard. 1651. Ornatissimo viro, Amico amicissimo, necnon Patri celeberrimo, Dno johanni PRAPP, Pastori de BELLO-VADO, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. LIcèt Epistolas scribo rarissimus, ad Te tamen, ad Te inquam (insignissime Pater, Moderator mitissime, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) non possum literas non exarare. Munusculum hoc levidense, & pingui (ut aiunt) mineruè contextum, tanquam {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} meae erga Te observantiae, quarn libentissimè & lubentissimè emitto. Ad te haec scripsi, non propterte: lege hâc ad te haec veniunt, ut castigentur, ut emerdentur, ut er●●torum poenas & ungue & oboliscis luant: quisquis mihi ho● crimini dederi●, ipse crimine inscitiae non carebit. Tute enim clarus, quòd praeclara feceris, clarior quòd multa protuleris, clarissimus prop●er {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} longè latéque notissimam. Libellulos tuos vidit mu●dus, Com. in N. T. V. T. dignissimi qui vel in arce Minervoe collocentur singuli. Digna legi scribis, facîs & dignissima scribi; Scripta probant doctum te t●a, facta probum. Sed quid ago? Epistolam volui non Panegyrin; néque si voluissem, aut etiam possem, permittit tua modestia, &c. Invitus in hanc arenam descendi, vocatus, imò propalàm provocatus fui; mihi venit in mentem Heroicum illud Lutheri, Verbum Dei injuriam patitur, & ego qui literis eò vocatus sum me conferam; haec est dies quam fecit Dominus; vocatus ego v●nio, vocatus ingredior, in nomine Domini nostri Jesu Christi, etiamsi scirem tot esse diabolos Wormaliae, quot sunt tegulae aedium tectis. Crescit amor fidei, quantum ipsa perecula crescunt. Forti itáque simus animo, Psal. 46. licèt montes dimoveantur in ima maria, & terra locum commutaret, succumbendum tamen non est, quia Deus robur suis, auxilium in angustiis praesentissimum. — Illos Sifractus illabatur orbis, Impavidos ferient ruinae. Hor. Pertimescendum ●on est, Christum enim ferimus, & veritatem Christi; si ruimus nos, ruit & Christus. In monte Jehova providebitur: cum duplicantur lateres, Moses venit; eadem manus Omnipotens quae coelum fecit, Ecclesiam fulsit suam. Christus tenet Stellas in dextr sua manu, manus verò est {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} praesertim dextra, in hâc tenet Christus Stellas susuas, hâc potentiâ dat pastores & dirigit, confortat contra inferni portas, mundi plagas, & confirmat: hos amat, hos tuetur in hisce propugnandis summa ei est cura, summa potestas. Probè nôsti Epistolam Lutheri languescenti Melancthoni, &c. Nolite (inquit ille) timere, estote fortes & laeti, nihil soliciti. Dominus propè adest. Agant quicquid possunt Henrici, Episcopi, atque adeò Turca & ipse Satan; nos filii regni sumus, qui consputum illum & occisum salvatorem colimu● & expectamus. Haeretici rarò longaevi, hujusmodi non diu splendent meteora, nullum fictum est diuturnum: testis rex iste Leydensis Becold, testis Cnipperdolingus, testis Phifer, testis Muncer, &c. Perfregit Deus capita cetorum, praegrandia balaenae capita, depit cibo ipsi populo per deserta proficiscenti, cibo mentis, non dentis, fidei non palati. Nonnullas hîc offends facetias; neminem, ut opinor, offendent high sales, nisi qui ipsi salem non habent. — Ridentem dicere verum Quid vetat? Hor. Nonne fervens ille Elias irridet cultores Baal? 1 Reg. 28. 27. Job 12. 2. Nonne justus ille Job {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} usus est in ami●os dolosos? Nonne gravissimus ille Calvinus Reliquiis Pontificiis animum relaxavit suum? Ut velitatio itaque non sit omnino frigida, sales aliquando innoxios adhibui, nec est cur mihi vitio detur, si quando seriis delassatum animum, ludicris reficiam, cum apud Hesiodum rideat & maximus ille {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Spero tamen me sic ad vivum monstra ista Anabapt. depicturum, ut unicuique ea e●iam eminùs animadvertere & cavere liceat. Durissimam suscepi provinciam, & in immen sum quoddam stupendorum deliriorum mare penè demergor; vetas est illa Oratoris querela, Proveniebant Oratores novi, stulti adolesce●tuli. Proveniunt hâc nostr â tempestate, non Oratores, sed Aratores novi, stulti fabri ferrarii, aerarii, lignarii, rastris quàm rostris aptiores. Pistores, nunc Pastores, Textores, & Tonsores, Sutores & Sartores, Coquinarii & Cupedinarii, Milites & Mul●●res, Puelluli & Puellulae, &c. necnon quam plurimi alii ejusdem furfuris, quos vulgò vocamus Gifted Brethren. Hem! linguâ utendum est belluinâ, ne bell●ae istae nos dilacerent. Dotati sanè & donandi rude. Rude? imo sude, verberibus quàm verbis, Argumentis bacillinis quàm Aristotelicis digniores. Calvin Opusc. Rem acu tetigit insignis ille Calvinus, Haereticorum malleus. Quan●a hinc nascitur & nascetur malorum Ilias facile est conjecturam facere: Sunt in hâc infelici Sectâ nonnulli atque two praecipuè qui doctores agere volunt, qui superbiâ & arrogantiâ praeoccupati in omnibus quae ipsis propo●untur, caligant: aut pervicaciâ potiùs & obsti●a●â malitiâ cl●udunt oculos, ne claram lucem cum eis proponitur, intueri possint, ita ut cum eis rationibus agere, quò in viam reducantur, sit operam ludere; nisi quod saltem haec utilitas redìt, cum boni impudentiam eorum deploratam vident, sese ab eis semovent, & tanquam venenum lethale effugiunt. Hos nulla Occîdet litera; de hujusmohi homunculis salsè Epigrammat. Tu benè cavisti ne te ulla occidere possit Litera, nam nota est litera nulla tibi. Libemus & libremus eorum dogma, quod si ad veritatis calculum revocetur, apparebit merè esse umbratile, & Chimaera Chimaerissima. En pro thesauro carbones, pro amphora urceus! In lucem haec traxisse, est vicisse. Creant sibi subitos ministors, & uno momento factos, ut divellant Ecclesiam, populum distrahant, caetùsque ineant inter se contrarios, ne Dei nomen uno omnium consensu, & e● quâ decet concord â invocetur. Inclamant, vociferantur, Universitates vestrae sunt universae pestes, Ergò versae sint universae: Seminaria Pietatis? Imè impietatis & nequitiae; fontes Divinitatis, vel potiùs Humanitatis, ut oggannivit Carbonarius quidam, Collyer against the ministry, & c. ●p. 17, &c. carbone notandus. Talibus malis magis prolixi gemitus, quàm prolixi libri debentur. Quid multa? {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, ut fummatim omnia perstringam mellifluâ illâ Bernardi querelâ. Clerici nostri habitu milites, questu clericos, actu neutrum exhibent; Bern. lib. 4. d● consider. nam neque ut milites pugnant, neque ut clerici Evangelizant, cujus ordinis sunt? Cum utrúmque esse cupiunt, utrúmque confundunt, &c. O miserandam sponsam talibus creditam paranymphis! &c. Sed hîc sigendum est Baculum. Macte tua virtute Pater, sie itur ad astra. Perge, ut caepi●ti, labascentem adjuvare Ecclesiam, nec blateratorum aut Sciolorum aculeos reformides; nunquam caruere invidi â egregii fortésque conatus. Sed quid facem Soil? Facere laudanda quàm audire laudata maluisses. In summ● vive dum vivis, sis Carbo & Lampas; Carbo tibi, Lampas aliis. Vive Deo, vive Ecclesiae, vive tuis. Prolixitatem jam excusarem meam, ni id agendo fierem prolixior. Deus opt. max. te servet incolumem, unà cum prosapia tuâ peracutâ. Ita precatur, E Musaeo meo Norton-Regis in agro Wigorn. Ian. 1. 1651. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Tuus Tho. Hall. To my beloved Parishioners, and approved friends, the inhabitants of Kings-Norton, Grace and Peace be multiplied. My dearly beloved in the Lord, MY heart's desire and Prayer for you is, that you might be saved: and since none can attain to Happiness, but such as walk in the way of Holiness; Isa. 35. 8. Heb. 12. 14. my desire is, that you may be kept pure and holy, not only from those gross blots which abound in this degenerate generation, but also from the spots of the times, such as Separation, Independency, &c. 'Tis your glory and my comfort, that when other people by their Pride and Censoriousness, by their Sects and Schisms are a daily vexation and heart-breaking to their Ministers, yet you have been unanimous, though you be a great body, and many of you a knowing people, having enjoyed the means in one part of the Parish for almost fifty years together, and that by a succession of very eminent and able Divines, conformable non-conformists, conformable to the Canon of the Scripture (Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}) though not to the Bishop's Canons: Where the Lord raise ●p that valiant and Religious Knight Sir Richard Greavis, who by his wisdom and courage sheltered these Reverend Ministers from those Episcopal storms which otherwise had fallen upon them. I have found you also a very tractable people; few families but have submitted to examination before the Sacrament, and have freely sent in some hundreds of your children and servants to that end. You have begun well; persevere, that no man get your Crown from you. I have now served you above three prenticeships; and as Jacob said of himself, Few and evil had his days been, so mine have been few, but full of trials, internal and external. So soon as I began to exercise, my refusing to read the Book of Sports on the Sabbath endangered me. That lustre of years which I spent at Mosely, I was threatened by the Episcopal party for Nonconform●ty; since I came to you, I have suffered deeply by the Cavaliering party; often times plundered, five times their prisoner; oft cursed, accused, threatened, &c. Yet the Lord delivered me out of all, and hath made my latter end better than my beginning. 'Tis now my Motto, Per vincula cresco. We never lose by serving or suffering for Christ. And now at last I have been set upon by the Sectaries, who sometimes have spoken to me in the middle of Sermon, sometimes after, sometimes challenge me to dispute, &c. But my comfort is, that he that hath delivered me from the paw of the Lion, will also deliver me from every evil work, of evil and ungodly men. Now I beseech you by all the mercies of God, Feb. 23. There were three Sermons in a house in the Parish, by a Long Cutler, a Na●lor, and a Milner. by all the pains and service amongst you, and sufferings for you; that you all mind the same things; let there be no divisions, no Sects nor Schisms found amongst you; but labour to keep the unity of the Spirit in the bond of Peace. An ignorant and uncha●echised person is a fit prey for the devil. When men are children in knowledge, than they are tosse● too and fro with every wind of Doctrine. Paul's farewell to his Corinthians, shall be mine to you, 2 Cor. 13. 11. Finally, brethren, farewell: ●e perfect, be of good comfort, be of one mind, live in Peace; and the God of love and Peace shall be with you. And since errors are so rife amongst us, Epnes. 4. 14. Levit. 13. 44. and some begin to creep in amongst you, to draw you from the public Ordinances; I shall give you a little preventing physic. 1 Get your judgements rightly informed: the Understanding is the eye and Guide of the soul; if that be corrupt, and mislead you, you must needs fall into the ditch: if a disease get the brain, 'tis hardly cured; hence the learned observe, that corruption in judgement is worse than corruption in manners, especially when the mind has been enlightened with the knowledge of the truth. Leprosy in the head, was of all other Leprosies the most dangerous and destructive, and he was to be pronounced utterly unclean: he was unclean if he had the leprosy in his hands or feet; but if 'twere in his head, than he was utterly unclean. 2 Be Real Christians; think it not sufficient that you are Christians in Name, and have a form of godliness, but be Christians indeed, and walk in the power of godliness; be nathanael's, Israelites indeed; then, and never till then, you are worth beholding and admiring, Ioh. 1. 47. Behold, Many become i● matters of Religion mere S cep●●ks, because they would not 〈◊〉 practics, S. Ward. an Israelite indeed, &c. The reason why so many fall away, is, they were formalists, never humbled under the sight and sense of their sins, never received the truth in love, 2 Thes. 2. 10, 11. but lived in Pride, hypocrisy, barren under the means of grace, and therefore God gives them up to strong delusions, to believe lies: in his just judgement he punisheth one sin with another: when men be ungrateful, unfruitful, unanswerable to Times and Means, not walking worthy of the Gospel, than God gives them up to Heretical and soul-damning ways and errors: if Ahab will not harken to Micaiah a true Prophet, he shall be deluded by lying spirits; if the Gentiles when they know God by the light of nature, will not glorify him as God, Rom. 1. 21, 24, &c. in giving that honour and respect to him which they could not but apprehend to be due to the divine majesty, Anabaptism▪ Socinianism, Armin●anism, etc amee scourges to plague formal professors, and rotten hypocrites &c. God will give them up to vile affections; so punishing the breach of the first Table, by giving them up to the violation of the second. 3 Get meek and humble spirits; these the Lord hath promised to teach his way, when spiritual Pride is punished with a fall: those high-flown Heresies which abound amongst us, whence come they but from Pride? Non est hodiè sciens q●i novitates non invenit. Hunt not after novelties, neither be wise above that which is written. 4 Let your principal care be about practical fundamental points, such as Faith, Obedience, a good Conscience, how you may mortify your special corruptions, and crucify the flesh with its affections and lusts; study how you may live soberly in the use of the creature, Religiously towards God, Righteously and justly in all your dealings with the sons of men; for if you do these things, you shall never fall: and that you may do them, is, and shall be the Prayer of him who is the weakest of all his Brethren, and the meanest in his father's house, even From my study in Kings-Norton March 3. 1650. Your servant, T. H. To the Lay-Preachers at Henly, Warwick, A●lcester, &c. and to all their Factors, Favourers, Followers, and Abettors, &c. Truth and Peace. BRethren for so in the judgement of charity I cannot but call you, though withal I must tell you that you are erring Brethren, and such as are troubled with the Falling-sickness; a disease very common in these last and worst times. Had you fallen forward, you might have gained by your fall: to fall backward is more dangerous; 1 S●m. 4. 18. as we see in old Eli, who fell backward, broke his neck, and died. But, which is worst of all, you are fallen backward into one of the most dangerous paths that men can fall into; viz. the way of the Anabaptists who are (as * Sleid. Comment, l. 5. and l. 10. Histories tell us) a turbulent Sect, subverters of the very foundations of States, (viz. Magistracy and ministry) Satan's factors, his Seedsmen to sow errors and Heresies in the Nations; Simpson. Hist. p. 443. and how fruitful they have been in this kind, Spanheim. Eng. wa●ning by G●rmanies 〈◊〉, p. 45, 46. we have sad experience amongst us. Heresy is of a spreading nature: sow but a few Tares, and they quickly overspread the whole field: with fair words, and fine speeches, they deceive the si●ple; with plastered words they parget over the matter: like the Whore of Babylon, 2 Pet. 2. 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rev. 17. that hath a golden cup to hold out to her followers. And that the world may see I do them no wrong, I shall present you with a Looking-glass (collected out of approved Authors) wherein you may clearly see the wrinkles and deformities, the deliriums and delusions of that deluded Sect; that by their fall, we may learn to tremble, and fear, lest we also be tempted, and led away with the errors of the wicked. A Looking-Glass for Anabaptists. THeir first Tenent is, Hudson against Ellis▪ p. 259. That Infant-Baptism is a childish, needless thing; Bri●sly for paedobapt. p. 9, &c. and that none must be baptised till he come to a perfect Age, and can make a confession of his faith; That Infant-Baptism came from the Pope and the Devil. 2. That all gifted-people may preach without Ordination. 3. That God reveals his will, not only by the written Word, but also by Dreams and * Vixfas est credere visis S●pè Satan tali in lumine luce nocet▪ Visions; which they believe more than the Word. They deny all consequences from Scripture, though never so clear; requiring express, A●steed, Tom. 1. p. 1392. Syllabical Scripture. 4. That the Saints in this life are pure, Baylis' Disswas. 2 part. p. 36, 37. & p. 12, 13 Simpson hist. p. 443. without spot, and need not use that Petition, Forgive us our sins. 5. No man can with a good conscience exercise the office of a Magistrate under the New Testament. 6. They are rigid separatists; Bellum rusticorum in univers● Germania supra 600000 homines sustulit. they separate themselves from all Reformed Churches. 7. They are tumultuous: They raised tumults in Germany, and filled it with the fire of Sedition, to the loss of six hundred thousand men, saith Alsteed. Their doctrine being seditious, Alst. Tom. 4. p. mi●i, 1998. Sleid. Com. l. 5. & 10. their lives are answerable. God punisheth unmortified, ungodly lives, with base and loose Opinions. 8. They deny Original sin to be in Infants, marshal's Ser. for Inf. B. p. 6, 7. that so they might overthrow Baptism. 9 They hold freewill by nature in spiritual things. 10. That a man may have more wives than one. 11. That clothes discover sin; therefore they being as perfect and pure as Adam in his innocency, aught to go naked. 12. That Christ died intentionally for all. 13. No Christian ought with a safe conscience take an Oath, Bayl●'s Dissw●. part. 2 p. 32. nor by O●th promise fidelity to a M●gistrate. 14. That a Christian cannot with a safe conscience possess any thing proper to himself; but he must let all be common. 15. That wives of a contrary Religion may be put away, and then 'tis lawful to take others. 16. Universities, human Arts and Learning, they cry down as needless; They burned all books save the Bible. 17. That 'tis unlawful to go to Law: 18. Wars are unuseful, Rutherf. again. Antinomians, p. 10, 11. or any use of the Sword. 19 That Preaching, Praying, Sacraments, singing of Psalms, and all Ordinances, are Legal. The Spirit is all. 20. The Magistrate must compel none in matters of Religion; but must tolerate all. 21. That the Father, son, and Holy Ghost are not Three distinct Persons, and in Essence one God. 22. That the soul sleeps when it parts from the body, Brinsly Antid. ag. Blasph. p. 14, 15. and neither goes to heaven or Hell till the day of Judgement; Rutherf. ag. Antinom. p. 9 10▪ and that the souls of men are but terrestrial vapours, like the life of beasts, perishing with the body▪ 23. That Christ hath removed the Law, and now the pure Gospel is our only Rule. 24. The Old Testament is abrogate and useless; and at least, Bayly's Dissw. p 31. they prefer their New Lights before the Gospel. 25. That the Saints are freed by Christ from all Laws, Covenants, vows, Paying of tithes, or Debts. 26. After rebaptisation they cannot sin. 27 We may dissemble our Religion, deny Christ before men, so we keep the truth in our hearts: God delights not in our blood, nor requires that we die for the Truth. 28 The Scripture is to be turned into Allegories. 29. Heaven and Hell are nowhere but within a man. En epulum Diaboli! 30. They give a supreme and Independent power, — Sic, sic glomerantur in unum▪ in ●ll Ecclesiastical causes and Censures, to their single Congregations, Innumer ● pests Erebi. Claud. &c. Thus you have a taste out of a full Sea, whereby you may see that Anabaptists are no such harmless creatures as some imagine. He that desires to see more of their errors, let him peruse Mr. Edward's Gangrene. part. 1. p. 15, Eng. Warning by Germans woe, p. 26, 27. &c. and especially Mr. Baxter against tombs, p. 138, 139, &c. and the learned Spanhemius, with whose words I shall conclude this point. Out of all that hath been said, it is evident how needful it is both for Church and Commonwealth to join the labour of the universities with that of the Church, for the confutation of Anabaptists; and with united hearts and hands endeavour to hinder this doctrine, which brings so certain destruction to Church, commonwealth, and our own souls: both that the consciences as yet addicted to the Truth, may not be drawn into Deceit and Error▪ by their fair shows and counterfeit vizard of Innocence, Holiness and Simplicity; and that those who have hitherto been deceived, either by the flattery of the Sectaries, or the whited face of the Sect, may be stirred up in the fear of God, to take this matter into serious meditation; and consider with themselves, how many horrible and pernicious tenants, and how hurtful ●oth to * That bloody and abominable War in Germany was occasioned by lewd Anabapt. Preachers, of whom Muncer was chief. public and private quietness, lie hidden, as it were behind a Curtain, under this simple name of Anabaptists. To whom we wish from the Lord, with all our hearts, the knowledge, love, and practice of that Truth, which by the special Grace of God is preserved in the Orthodox Churches; Luther wrote against his murder and ●ischief, Sleid. ●. 5. and therewithal, both present and perpetual happiness. Neither go we about to stir up the Magistrate against these men, nor would we have any force offered to their consciences; but think those means only aught to be used, which may conduce to the information of those that err▪ the reproving of their Errors, and confirmation of the truth, ●o far as it may stand with Christian Prudence and Charity. Thus he. Obj. But you will say as Hazael; Are we dogs, that we should hold such errors as these? The old Anabaptists peradventure might hold them; but we abhor them: we hold but this one Tenent, viz. That all gifted-brethrens may preach; and we hope there is no great hurt in that. Answ. We find by sad experience, that the Anabaptists in England have equalised▪ yea, super-superlatively exceeded, in gross errors, their predecessors in Germany. B●yli's Dissw. 2. part. p. 47, 48. This I could easily prove but that two very moderate, pious, and judicious Divines have saved me that labour. Baxter against Tombs, p. 147, &c. 2. Whereas you say you hold but one of these tenants; I must tell you, that I never yet knew the man that had but one error: if the Devil can but draw you into one, he'll quickly lead you into more; as in logic, grant but one absurdity, and an hundred will follow. He that saith Yea to the Devil in a little, shall not say Nay when he pleaseth. He that tumbleth down the hill of Error, will never leave tumbling, till he come to the bottom. Evil men and seducers shall wax worse and worse, 2 Tim. 3. 13. & 2. 16, 17. deceiving and being deceived. How many (once seemingly-precious souls) are now led away with the Errors of the Time; and that such desperate ones, that, without a miracle of mercy, there is little hope of their recovery! As Goodness is gradual, so is Wickedness; and as no man attains to perfection in virtue, Nemo repentè 〈◊〉 turp●ssimu●. suddenly; so neither in Vice. 'Tis a Proverb amongst the Naturalists, that except a Serpent do eat a Serpent, it cannot become a Dragon. A man must first swallow many poisonous tenants, before he can become a ripe and complete Anabaptist. I shall give you a doleful instance of the fall of a friend of mine, a man of excellent parts, of strict life, and pious conversation; a carefu observer of the Sabbath one that trained up his children and family in the way of the Lord; able to speak excellently in defence of Sabhaths, Ordinances, Trinity, Baptism, &c. yet now is fallen from all, most fearfully and obstinately, and is become a Socinian, an Arminian, and what not?' I is time for us to fear, when Professors shall turn Blasphemers; and those that prized and pleaded for Ordinances, shall now abhor them. When the Cedar falls, Zac●●. 11▪ 2. let the Fir-tree howl. How many of these errors are yours▪ yourselves best know; I can accuse you but of one; and if you persist in that, assure yourself Satan will not let you rest there. Justi●ia peccati 〈…〉, Aug. Sin is modest at first, and desires but a little; but he that is unfaithful in a little, will be unfaithful in much. You se● your danger 'twill be your wisdom, not to trust to your own strength but deny all self-conceits, self-willedness, self-ends (for self-seeking is self-undoing; but self-denial, A me, me salva Domine. Aug. Calvin Opus●. p. 470. V●nes Ser. ag. Heresy, p. 10. is self-saving.) Pray with that good man, Deliver me, O Lord, from that evil man myself. Obj. We bring Scripture for what we hold. Answ. So did the Devil, when he disputed against Christ: he wrested and misalledged Scriptures. I would know what Error is there that comes abroad without Verbum Domini, the Word of the Lord in the mouth of it: Arrians, Arminians, Anabaptiss, all plead Scripture for what they hold; but falsely, and misinterpreted. Obj. This Tract is unseasonable at this time. Answ. Then you must be blamed, who put me on such unseasonable work. But, in my judgement, 'twas never more seasonable than now: For if physic be seasonable when the Patient is sick, and a plaster seasonable when the sore is ripe; this Tract cannot be unseasonable, since the disease is Epidemical, and like a Morphew, hath over spread the face of the whole Kingdom. A judicious Divine hath well observed, that 'tis never in season to speak, till, 1. We have a Call; 2. till we are rightly informed of the thing in question: 3. though we do know the state of the question, yet there must be suitable preparation. Vos dum argumentis prosequor, non probris insector, quia in hoc abteroc●rtaminis genere vincere, est vinci: praeclarè olim Artexerxes rex militi, hostem convitiis proscindentio, Non ut maledicas 〈◊〉 alo (inquit) sed ut pugnes. Dr. Morton. I had the first, and have laboured for the rest, being bound by the National Covenant, so solemnly sworn and taken, in my Place and Calling to labour the extirpation of Error, and heresy, &c. I have forborn all gall and bitterness, and have tempered my sharpest reproofs with love and meekness: all my pills I have rolled in Sugar, that they might go down the better. 'Twas Recreationwork, and I was willing it should be pleasant, (take not that with the left hand, which is offered you with the right) though I might justly have come with the rod of sharpness, considering the pride, censoriousness, ignorance and untruth that I met with from you: For though you want the Latin, yet some of you want not a Lying- tongue; witness he that openly affirmed, Melancthon, Calvin, Bucer, Beza, approved of Lay-preachers. Yet I pity and spare you, and have dipped all my Nails in Oil, that they might drive the better; and have driven them up to the head, and clenched them with Arguments, that they might not stir; and steeled them with Scripture, that they might last; and have used variety of Nails, that if some should chance to go awry, to blunt, or turn crooked yet others might hold; and O that they might be as Nails fastened by the Masters of the Assembly, to keep us steadfast and unmovable in the truth! My Record is on high, that I have not done any thing out of envy, spleen, or passion, against the persons or parts of any: I can freely wish that all the Lord's people were Prophets; and that those private persons that have gifts, would use them more in their Families and Spheres than they do. It troubles not me to see Christ preached, but it troubles me to see him dishonoured, by Antinomians, Arminians, Anabaptiss, Familists, &c. who under pretence of preaching Christ, preach their own fancies. Nor do we fear the loss of our employment: the foil sets off the jewel; and Bunglers make Workmen more esteemed: and when I speak against preaching-Artificers yet I speak not against their Arts, but against their usurpations of another's Office. There is not the poorest servant that washeth pots, in whom I shall see but aliquid Christi, any thing of Christ, but I shall love and honour them, and esteem them as my fellow-servants and Brethren of the Church of God; remembering 'tis God that gives us our several Callings; and a Scavenger may honour God in his place, as well as a Minister in his. Philip King of Macedon, being troubled with two dissolute Subjects, Alterum è Macedonia fugere alterum persequi jussi●. he made one to run out of the Kingdom, and the other to drive him; and so was shut of both. Authority hath wisely provided Banishment for some of your Sects; but I shall rather desire your Repentance. Culpam pertinaciter tueri, cu●pa est altera. only add not Obstinacy to your Folly, lest it prove your ruin. This is finis operis, the end of the work, though not finis operantis, the end you aim it: for as Piety hath the promise, and brings its reward with it; and though no man should recompense the good we do, yet doing good is recompense itself: So every evil work brings its punishment with it; and though no man should punish it, yet the evil we do is punishment itself. Read all, before you censure; for one part helps to uphold the other, like stones in an A●ch. If this little Tract cannot satisfy, yet you have references to learned men that will. All the imperfecti●ns, weaknesses, &c. I own as mine; let not the Truth suffer for them. Consider, 'twas work redeemed from a double Calling, from rest and Recreations. There is no man can judg● so me only of me, my work and pains, but I shall desire to judge myself yet lower, 〈◊〉 knowing more by myself than he doth, Job 31. 35, 36. as Jerome said to Austin: Quod signum est majoris gloriae, omnes Hae●e●ici ●e detestantur. or can; and though mine adversary should write a book against me full of lies and reproaches, yet would I wear it as a Crown, in token of triumph; esteeming reproaches for Christ greater riches than the treasure of the world. To conclude, if any shall reap any satisfaction by this Tract, they may accidentally thank you: if your Cause receive any hurt, you may thank yourselves, who called me to the work. It hath cost me some pains and study: as Demosthenes said of his Enthymems, they did olere lucernam; so doth this savour of some reading: But so it may be useful to the Church of God, I have enough, I have now used all means to do you good, by Preaching, Praying, Disputing, and now by Writing; if none of these means can reclaim you, but you will walk on in the by-paths of separation, Anabaptism &c. yet I have discharged my duty; and my ●oul shall weep in secret for your pride, mine eyes shall drop down tears. This is the desire and resolution of Your Friend and servant in the service of Christ, THO. HALL. A List of those Authors whose Works are cited and made use of in this Treatise. A Abbot against separate. A Lapide. Al●teed. Ames. Annota●ions on the Bible. Answer to Spencer. Antidote against Lay-preach. Apollonius. Aretius. Augustine de H●res. B. Ball. Baine. Baily. Baxter. Bellarmine Bernard Bernard of Batcombe B●za Bowles Brinsly Bullinger Burges Byfield C. Calvin Chemnitius Cheynel. D. Davenant De▪ Loque a Frenchman Dell Diodati Dithmar Dixon Douai Bible. E. Edward's. F. Feild of the Church. G. Greenhill. H. Hall against separate. Harmony of Confessions. J. Jacksons Jonson's Junius. L. Lavater Leigh. Dr. Love Sir H. Lynd. M. P. Martyr Mayer Mornay Dr. Morton Moulin Musculus. N. Nalton. O. Owen Oxford Account. P. Pareus. Paget Perkins Piscator Prideaux. R. Rathband Ricraft Robinson Rollock Rutherford. S. Seaman Sleiden Smith on the Creed. Spanheim. Simpson Hi●t. Synopsis purioris The. T. Tailor on Tit: Thompson concio ad Cler. Thorndike Topsel Trap. V. Dr. Vines. Vind▪ of Presbytery. W. Willet. Workman. Z. Zanchy Zepper. IMPRIMATUR. Feb. 3. 1650. Edm. Calamy. The Thesis discussed was this▪ That Private persons (though they be gifted, yet) may not Preach in a constituted Church without a Call. The * Vide Socin. Tract. de Ecclesia. Arminians, Socinians, Anabaptiss, Libertines, Separatists, &c. Affirm. We, with all the Reformed Churches in Christendom, Catech. Racoviens. c. 21. &c. Deny. Thcop. Nicolaid. in defence. Socin. cap. 7. IN the handling of this controversy, I shall observe this Method. 1 I will briefly explain the Terms, as they lie in Order: I shall have occasion to enlarge upon them in the Answers. Vide Ruth●●f. Du● R●ght of Presbyt. p. 271 the 2. part. 2 I shall confirm the Thesis with divers Reasons and A●guments drawn from the Word of God. Anabaptistae omnes sumunt sibi praedicandi officium. Gajtius, p. 20. 3 I shall answer all those Objections which (in my little reading) I have met withal. First, By Private persons, I mean such as the Apostle calls the Flock, the people of God, Hearers, such as must obey their Teachers in the Lord, &c. The Scripture is clear, that some in the Church are superiors, some inferiors; some are as Eyes, some Ears, Some Feet; and as in the body Natural, some members are for more honourable employment, some less honourable, but all useful in their proper places. This is fully set forth, 1 C●r. 12. from v. 4 to 30. These private persons we call (only for distinction sake) laymen, Vide Hom. Disput p. 111. Mr. Fry, though he approve not of this distinction, yet he useth it for distinction sake. Fry ag. Clerg. p. 52. as being contra-distinct to Ministers and Preachers, who are men in office: and if we thus use the term, not as opposed to clergy, (for all the godly are called God's clergy, 1 Pet. 5. 3. Not lording it over God's heritage, a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. or Clergy) God is their Lot and Portion, and the Church is his) but to ministry, and to a man that is a Preacher in Office; so it cannot be offensive: for Laicus is only one {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} of the people. Hence a b Prid. fascicul. controvers. p. 217. & Junius contra Bell. de Cler. l. 2. c. 7. Paul was a man of strong parts, great learning, and rare abilities, yet pleads his Call, Gal. 1. 1 Col. 1. 23. 25. Apolloni. p. 76. learned man distinguisheth thus: 1. There is Clerus Ecclesia, & Clerus Ecclesiae. Clerus Ecclesia est sors Domini, quae omnes includit fideles, 1 Pet. 5. 3. Rev. 2. 6. 2. Clerus Ecclesiae sunt certae inter fideles personae segregatae & legitimè vocatae ad munus ministerii; ut Act. 13. 2. Titus 1. 5. Secondly, though gifted, (though excellently gifted, so that they excel many Ministers in Praying, Elocution, Learning, etc and other abilities) yet without a Call they may not Preach, as will appear by the ensuing Discourse: for if bare gifts were sufficient to make a Minister, how many women in this Kingdom (who are forbidden preaching, yet) would be Preachers! Two things are required in every Minister. 1. c {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Gifts, abilities and endowments both of Life and Learning, fit for so high and so holy a Calling. 2. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Power and authority from the Church to exercise those Gifts. Gifts qualify; but the church's Ordination gives authority for execution. Dona dant aptitudinem, Ecclesia verò executionem. But though gifted persons may not preach without a Call, Vide Owen, Duty of Pastors and People, p. 49. &c. yet they may and must use their gifts in their private Families, and for the good of their Brethren. I shall show them how far they may go without offence. 1. They may and must read the Word to their families, because 'tis expressly commanded, Deut. 6. 6, 7, 8. 9 Gen. 18. 19 Col. 3. 16. 2. Privately and occasionally they may reprove an offending brother. This likewise is commanded, Levit. 19 17. They must exhort, admonish, and comfort one another, Heb. 3. 13. 2 Thes. 3. 14, 15. Mal. 3. 16. Thus the righteous feed many, Prov. 20. 22. They must in all gentleness and meekness support the weak, and set him in joint again that falls through infirmity, Gal. 6. 2. Job 2. 11. and instruct others, Acts 18. 26. 3. They must pray one for another, Jam. 5. 16. and may, as occasion requires, add private fasting in their families, Esth. 4. 16. Nehem. 1. 4. Acts 12. 12. 4 They may meet together to confer one with another, Luke 24. 14, 15. 5 They may examine and d A Synod is Judex judicandus; and Congregations are to examine with a judgement of discretion what is sent from them Unusquisque in domo suâ est Episcopus. Aug. try the Doctrine which they hear, provided it be done soberly in humility, and orderly. The Bereans are commended for this, Act. 17. 11. 6 Private persons must encourage each other to the public worship of God, Isa. 2. 3. 7 They may catechise their families. David and Bathsheba instruct young Solomon, Prov. 4. 4. and 31. 1. Lois and Eunice teach Timothy betimes, 2 Tim. 1. 5, and 3. 15. 8 They must set up discipline in their family. So did David, Psal. 101. 2. I●b 1. 5. Deut. 21. 18. to 22. 9 They may sing psalms in their houses, Col. 3. 16. 10. Not only men, but women also may instruct their families, catechise Children and Servants, yea, and perform other Family-duties, in case the Husband be absent, or not able, or not willing to discharge them, &c. And thus a Priscilla, in a private way, may communicate her knowledge to a learned Apollo's; and as a very e M. Brinsley in his looking-glass for good women, p. 32. Reverend Divine hath excellently set forth. 11. A private godly man, endowed with the knowledge of the Languages, Arts, &c. may, for the benefit of his family, give the sense of a Text, and interpret Scripture; yet may not take upon him the Function of Preaching without a Call. D Hall, C. C. Dec. 3. Cas. 10. See this Case fully debated by that judicious Casuist. Object. If private men may exhort, admonish, &c. than they may preach likewise. Answ. Anon sequitur; it doth not follow: for private exhortation is commanded to private persons, but Preaching is forbidden them. 2 There's a great difference between private Exhortation and Preaching, though materially they may be the same. e. g. The Pastor rebuketh drunkenness as an Officer and public watchman, ex officio specialis delegationis, authoritatively, by the power of the keys: but the private Christian rebuketh drunkenness ex communi officit charitatis, privately and occasionally, without any Pastoral charge; not authoritatively, as one in Office. Thus the watchman giveth warning, the Common soldier doth the same; the schoolmaster teacheth one lesson, the School fellow teacheth the same: the one, by virtue of his Office; the other, of common Charity. But the Pastor doth rebuke sin, not only out of common Charity, but by virtue of his Office; not only privately, but publicly, by a Pastoral obligation. Thus we see both use their Gifts, but 'tis in their own Sphere: the Pastor publicly, as an Officer; the private Christian in a private way of edification. Others object, Object. That many young scholars, and some private men of singular abilities, Yates Plea for Prophesying. pag. 71. 72. that intend the ministry, do preach before Ordination. So did the Sons of the Prophets, say they, 1 Sam. 19 20. They likewise urge, 1 King. 20. 35. & 2 King. 2. 7. & 4. 1. 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 ministry, 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 ministry, and so are in the way to the ministry, and not altogether out of Office; but may be said to be Ministers vertualiter▪ inchoatiuè & dispositiuè, licèt non actualiter & realiter; as the kernel is said to be a tree potentia, licèt non actu. But it is not thus with Artificers, nailers, tailors, &c. they never were educated, fitted, or set apart for the ministry, as these are; therefore they may not do what these may do. 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 than they should go preach before Ministers who can judge of their abilities; but as Gifted Brethren they preach without a Call to giftlesse persons. Thus I have showed how far private persons may go, and have not willingly or wittingly concealed one tittle of their right: it will be their wisdom▪ so to use private duties, as that the public be not hindered or neglected, and the ministry in no wise slighted, as the Apostle excellently commands both, I Thes. 5. 11, 12, 13. They must edify one another▪ and prize their Ministers. Thirdly, The third term to be explained, is, Preaching. And here 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 God's wisdom, Power, goodness; 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 a f Mr. Ant. Burges on Mar. 1. 2, 3. Reverend Divine well observes, in that remarkable Sermon) whether reading in some sense may not be called preaching (taking preaching for any declaration of God's truth:) but whether it be Ministerial preaching; whether when the Apostle saith, He must divide God's word aright, he meaneth no more than 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 thyself to study, that thy profiting may appear to all men, he meaneth that all men may see thou readest better than thou didst. Thus he. But take it strictly and properly, and then Preaching is thus defined. 'Tis an action of a Minister, soundly interpreting and opening the sense 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 ministry; '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, settled, planted Church: Cum versemur in constitutis Ecclesis in quibus auditur vera doctrina, ordinem set vare debemus, ut omnia ●iant {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 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 walk according to the ordinary Rule which God hath appointed. 2 There is Ecclesia constituenda, a Church to be planted, settled, constituted; as amongst Heathens, Turks, infidels: 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 grown 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 yield 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 settled Church, we must follow the ordinary way. 2 In a collapsed and corrupted state of the Church, when the ordinary Pastors are persecuted, banished, or slain, than God calls such as have gifts to supply that defect: but when the Church is settled and restored, than they must to the Rule. When there was no King in Israel every man did what seemed good in his own eyes; Apollon. considerate. 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 always the formalities of Order h 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, i 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 stalls, 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 showed it by their extraordinary gifts and abilities with which Christ endowed them. They were universal Ministers, appointed by Christ to preach the Word thorough 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 foretelling things to come; as Agabus foretells 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 endure 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, mark, 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 Doctors, whose Office is plainly and soundly to expound the Scriptures, that the people might have the right sense and understanding of them: and being endued with Tongues, Arts, and Sciences, they are to clear the Truth from corruptions of heretics. That these are two distinct Officers, is clear from Roman● 12. 4, 8. He that reacheth, let him wait on teaching; and he that ●xhorteth, on exhortation; Vide Cotton's way of the Churches, p. 11, 12. he speaks 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 endure in the Church to the k Th●● 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. Till the house be built and finished, the workmen are not dismissed; till all the Saints be gathered, the ministry cannot ceafe. Many are afraid the ministry will be rooted up: let Pastors and persons do their duty, l Isa. 29. 15, 16. 17. out of which the Lord will frame a vessel of honour to himself. and then their turning of things up side down shall be but as the potter's clay. Now if our Gifted Brethren are called, then 'tis either Ordinarily or Extraordinarily. If extraordinarily, than they are either Apostles, Prophets, or Evangelists: but these were temporary and are ceased. If Ordinarily, than they are either Pastors or Teachers: if so, than 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 all the Book of God, as I shall (God willing) make clear by the ensuing Arguments, The sum 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 settled, constituted Church, without an external call of the Church, authorising and enabling him thereunto. The Arguments against the Preaching of Gifted Brethren. The first Argument. If God were angry with those in the time of the Law that did usurp the priest's Office, A Damno. than he (being JEHOVAH, the same for ever) will be angry with those in the time of the Gospel that do usurp the Ministers Office? But God was angry with those in the time of the Law that did usurp the priest's Office: Ergo, He will be angry with those in the Gospel that do usurp the Ministers Office. The Major is clear from the Immutability of God's nature, Heb. 13. 8 He is the same yesterday, &c. Look what sin he hated formerly, the same he hates still. The Minor I proved by Induction thus: 1. 2 Sam. 6. 6, 7. The Lord was angry with Uzzah, and smote him dead for meddling with the ark, which none might touch but the Priests, Numb. 4. 15. Vzzah's intention was good, (viz.) to stay the ark from falling; for the Oxen stumbled and shook it: Uzzah lays hold on it, for fear it should have fallen. (He had better have ventured the Falling, than the Fingering of the ark.) For this, the Lord strikes him dead in the place. A notable example of God's displeasure against those that transgress the bounds of their Callings. 1 Sam. 13. 12, 13. Saul will offer Sacrifice: the work was good in itself; but in Saul, who had no call to it,' was impious and unla● full. As our Saviour saith to Apostates, Remember Lot's Wife: so I say to all usurpers and intruders into the Ministers Office, Remember, Oh remember Uzzah! His rashness was his ruin; and and his presumption (though 'tis conceived he might be a good man, and did not intend any ill, yet) in usurping the Priefts office, 'twas his death: for, to make an action Morally good, these Circumstances must be observed: Rectus, Recta, Rectè. 1 The person must be Rectus, truly Godly. 2 He must do Recta, such acts as be agreeable to the Rule. 3 He must do them Rectè, in a right manner: and here Uzzah, with our Gifted Brethren, fail. That of the Schoolmen holds here. Quod intrinsiè & ex natura su● malum est, nunquam bene fieri potest, etiamsi fit ob bonum finem, ut furari, mentiri. Requia circumstantie extrin●icae & accidentales non mutant intrinsicam rei naturam & essentiam. The Lord smote Uzziah the King with a leprosy, for presuming to burn Incense in the Temple, 2 Chron. 26. 16. to 20. which belonged to the Priests, and was their Office. 3. But most remarkable is God's hand on Korah, Dathan, and Abiram, 〈…〉 Numb. 16. 3. to 39 who thrust themselves into the priest's Office, and would offer Incense themselves, and that upon this ground, because all the Congregation was holy: ver. 3. Ye take too much upon you, seeing all the Congregation are holy, every one of them, &c. and therefore they may approach unto God, and offer their sacrifices themselves: and just like many amongst us, that cry up the Saints; The people are holy, and the Lord is amongst them; and therefore, why may not they preach as well as these black-coats? &c. But remember the end of these men, who thought to Level both Magistracy and ministry, v. 10. 13. and cried down Moses and Aaron; the Lord showed a dreadful Judgement on them and their consorts; Why? ver. 40. To be a memorial to the Children of Israel, By this most famous S●hism, and terrible punishment thereof all are warned to keep Order, Unity and peace withi● the Church of God, and in no wise to communicate with heretics or Schism●ticks, in the act of heresy or Sch●sm. Douai Annot. Mr. J. Brinsley. The arraignm. of Schism. p. 55. that no stranger, which is not of the seed of Aaron, come near to offer incense before the Lord, that be be not as Korah and his company. 'Tis dangerous for men to preach without a Call; and 'tis dangerous for people to hear such: by so doing, you give a tacit and interpretive approbation of their exorbitancies, and so make yourselves accessary to their sin. Not only Korah, but his companions perish with him: the earth itself, as not able, or not willing to bear so great an evil, (as this rent, division, and separation was) cleaves asunder, (one division punished with another) and swallows up some of the authors of it; fire from Heaven consuming the residue. Never such a Judgement do we read of in all the Scriptures executed upon any sin, as this. 'Tis the observation of a Pious and judicious Divine of our age, in an excellent Tract against Separation, That private persons may become accessary not only by yielding Maintenance or Countenance; but even by affording their presence, in an ordinary and constant way, at such meetings, where by the open profession and practice of Separation, there is a flag of defiance held forth to the rest of the Churches. I come now to the Answer which the Gifted Brethren (as they call themselves) gave to this Argument. First, I called for the Naylor, a public preacher, with whom I had an open Challenge before a full Congregation, to dispute and defend what I had delivered against private Persons public Preaching. I mention this the rather, that the world way see I take no pleasure in disputes of this Nature; but was constrained to defend the truth I taught.) But not a word of answer could I get from the Naylor, with all my Hammering; (hic nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quidem ad rem;) he was even as dumb and deaf as a door nail: So we left him to his anvil, as being fitter for that than the Pulpit. But they had gained an Achilles, T. P. and he, as soon as ever he heard of a Syllogism, cries out, No Syllogisms, we no logic. I replied, that logic was nothing but Reason brought into Method and Form, and therefore he could not with Reason deny it. At last, after a many dark speeches, and m Pro thesauro carpones, pro Junone Nubem. In fr●ticoso gaudet auceps, Piscator in turbido, fur in tenebris. Verborum ambigutate & obscuris in volucris sese occultant, ne foeditas eorum appareat. Calvin advers. Libertin●s. cloudy words, little or nothing to the purpose, (as the man that was shearing his hogs, complained, there was a great Cry, but a little Wool) he granted this First Argument, and acknowledged its truth. Then I proceed to a Second. The second Argument. If none may preach but such as are sent, 2▪ A Vocatione & Missione. than every Gifted Brother may not preach. But none may preach but such as are sent: Ergo, every Gifted Brother may not preach. The Minor was denied: Men might preach, though they were not sent. I proved the contrary, Hinc pater, neminem esse audiendum, nisi legitimè mit●atur ad praedicandum à De A Lap. Smith on the Crced, p. 342. from Rom. 10. 15. How shall they preach, except they be sent? The Interrogation is a strong Negation: q. d. They cannot preach authoritatively, without a Mission and Commission from God. Well they may preach as Usurpers, but not as God's ambassadors. Hence the Lord so often reproves them for Impostors and False Prophets, that preach without authority and sending, Ier. 14. 14. and 23. 21. and 27. 15. I have not sent these Prophets, yet they run; I have not spoken to them, yet they prophesied. So that he is not only a False Prophet that teacheth lies, but he also that teacheth without a Commission or Calling, (as a judicious Divine well observes) sive vera praedicet, sive falsa; whether he preach true or false. D. Vines Serm. against Heresies, on 2 Pet. 2. 1. p. 9, 10, &c. The Question is not in) what he teacheth, but by what warrant: it's no asking what they teach, since they have no Calling to teach. Faith cometh by hearing a sent Preacher, and not an Intruder: and therefore Isaiah (Chap. 6. 8.) will not stir till God give him a Commission, and bid him go. Paul doth not preach till Christ bid him Arise and go, Act. 9 Calv. Instit. l. 4. c. 3. S. 10, 11. Bowls Pastor Evang. p. 1. & 81. H●m. Disput. p. 112. The Father thrusts forth Labourers Matth. 9 38. The Son gives Pastors and Teachers, Eph. 4 11. and, the Holy Ghost makes them overseers, Act. 13. 3, 4. and 20. 28. Great is the presumption of those who are self-called, and make themselves preachers: those are bolder than o Zanchy in 4 precept. p. 652 Ames Medul. Ay, 1. cap. 53. the Priests and Prophets in the Old Testament, or Christ and his Apostles in the New Testament; who never preached till they were sent. This Mission implies three things. 1. Election by the Church, 2. Probation and Examination by the Presbytery, (for, the spirit of the Prophets is subject to the Prophets) whether sound in Doctrine, of godly Life, and apt to teach, 1 Tim. 3. 2, 3, 10. 3. A Separation by Ordination of the Presbytery, when by the Word, and Prayer, and Imposition of hands, he hath power given him to preach the Word, and administer the Sacraments, Acts 13. 1, 2. and 14. 23. 1 Tim. 4. 14. Tit. 1. 5. So that a Divine Call or Mission to preach, must precede Preaching: for none can preach savingly, with a good conscience, and hope of success, unless Divinely sent and called. Object. There is one great Objection lieth against this Truth, viz. That Gifting is Sending: all gifted persons are sent, Gifts being the seal of Mission. Preaching is not so much an act of Office, as of Gifts. Gifts, and Talents carry with them Letters Patents of Commission to trade with them, &c. Answ. Gifts are one thing, and Sending is another: there are thousands 'Tis not a man's able parts which makes ●im the Steward of any of your houses, but your committing the Keys into his hand Not Abilities, but a commission, make an ambassador. Dr. Vines. in the kingdom which are gifted; yet may not, dare not Preach; Praching being a formal act of Pastors who are sent, Rom. 10. 14, 15. None may preach (though singularly gifted) in a constituted Church without authoritative sending. Barnabas and Saul had singular gifts, yet must be ordained notwithstanding, Acts 13. 1, 2. And if bare Gifts be a sufficient Call, it must of necessity follow, that all that have gifts are called to preach: then gifted boys must preach; as the little Gifted Boy now at Stafford preacheth Redemption against the baptising of Infants, &c. for now they begin to boast, that out of the mouths of babes and sucklings their foes shall be confounded. 2. Then gifted women, Vide Rutherf. Due Right of Presbyt. p. 269. and 273, 274, 275. who have better gifts than many of these Preachers, must also preach (as some of them hold and p Edward's Gangraena, Part 1. p. 29. Among all the confusion and disorder in Church-matters, both of Opiniens and ●ractices, all forts of mechanics taking upon them to preach and baptize; as Smiths, tailors, shoemakers, pedlars, Weavers, &c. there are also some women● preachers in our times, who keep constant Lectures, preaching weekly to many men and women, both in Lin▪ colnshire and London, &c. practise) though the Apostle permit not a woman to speak in the Church, but to keep silence. There is one place which fully clears this scruple, Antidote against Lay-preaching, p. 18. Matth. 10. 1. 5. where Christ distinguisheth Gifting of men, from Authoritative Sending. Vers. 1. he gifts them; Vers. 5. he sends them, and gives them their Commission, go. We may not confound what the Word distinguisheth. Briefly, there are two things that must concur to the making of a Minister. First, Gifts, abilities, and qualifications both of Life and Learning, fit for so high and holy a Calling: and these consist of many branches, as a learned Divine of our age well observes. * ●rid. Ser. Lat. p. 29. Opus est hic intellectu tam verborum quàm rerum; opus est judicio, quod abstrusa eruat ●bscura illustret, ambigua distinguat, diversa conferat, hyperbata (si tulerit occasio) disponat, & reponat ordinatâ serie. Bernard against S●paration, p. 132. Requiritur demum memoria & lingua, jugi excitata praxi ut praecepta retineantur, & efferantur in bonum publicum. Ista perficiunt constant lectio, penetrans meditatio, fida & tempestiva collatio. Perkins Treat. of calling, p. 760. &c. Thus you see there are more Gifts required in a Minister then the world dreams of; Vide Autidote against Lay-preaching p. 12. 13. &c. Am●s C. G. l. 4. c. 25. Quaest. 2. as Arts, Sciences; Latin, Greek, Hebrew; Reading, Meditation, Conference, utterance, Memory, &c. besides Temperance, Humility, Piety, Gravity, Mortification, self-denial in many lawful liberties which others may take &c. Secondly, He must have power and q l tantum possumus, quod jure possumus To teach i● the Church, is an act of power and authority. authority given him from the Presbytery to exercise those Gifts: he must not run before he is sent, but must have an Outward Call as well as an Inward, 1 Tim. 4. 14. Christ himself was sent, and he sent his disciples John 20. 21, 22, 23. As my Fath●r hath sent me, so send I you. These mysteries must be committed only to faithful men, who are able to teach others, 2 Tim. 2. 2. they must be Scribes instructed for the kingdom of God, &c. Matthew 13. 52. Antidote against Lay-preaching. p. 15. 1●. Else, as one well observes, In tam praeposterâ disciplinae ruinâ tot essent sensus, quot capita, tot dissensus, quot sensus, & plures procul dubiò Praedicantes loquacissimi, Prid. Orat 8. quàm Auditores humanissimi. All Preachers are sent either by God, or by the Devil: they that cannot prove their call from God, may know who sends them. r Al●erius esse non sunt nisi diabol, quae Dei non sunt. Tert. Tertullian shall tell them, What is not of God comes from the devil. I shall conclude this point with the words of a s Dr. Vines Ser. on 2 Pet. 2. 1. p. 11. &c. Reverend and Learned man. It hath been generally received in the Church, that both Matter and form, Mission and Vision, Gifts and Calling, must concur to the constitution of him who exercises a public ministry. For even our Lord Jesus Christ, in whom all fullness dwells, glorified not himself to be made a highpriest, but was t The very having of learning either acqiredly or i●●piredly, is not sufficient to authorise preaching without a special call. Antid. ag. Lay-preaching. p. 22 &c. Though thou be able to teach thy brother, and thy brother thee, yet neither of you ought Ministerially to do so, till thereunto you have (as the Apostles) a specia●cal. Idem ibid. called of God as Aaron was, Heb. 5. 45. And the rule is there given, that no man takes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an honour or office to himself, whatsoever be his parts or abilities. And the Apostle saith not. How shall they {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, publicly preach the Word. without gifts and abilities? but, except they be sent, Rom. 10. 15. It must not be denied, but that every member in the body hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, his proper office, Rom. 12. 4, 5. whereby it may contribute to the good and edification of the whole. The Word of God that dwells in any, aught to diffuse itself for the benefit of others, in their families, relations, and conversations. The talon which God hath given to every one, is to be put forth to use. The samaritan-woman may call out her neighbours to Christ, and the shepherds may spread abroad what they have heard of him, though they be but shepherds, and neither Priests nor Levites; Bell. de Eccles. Milit. but every star in his own Orb or Sphere. Diversa est ratio membri & instrumenti publicì; there's a difference between a private member of the Church, and a public instrument: For all the Freemen of this City or Corporation are not Aldermen: and the edification of the body by Ministers, and by membership, are plainly distinguished, Ephes. 4. 11. & 16. If every Phaeton that thinks himself able, ☜ may drive the Chariot of the Sun, no wonder if the world be set on fire. I should not doubt to say, that as in some cases, Omnis homo miles; against a sudden assaulter or invader, every man is a soldier: so, as the case may be, Omnis Christianus Evangelista; every Christian is an Evangelist; Socrates, l. 1. c. 15. 16. as Edesius and Frumentius published the Gospel to the Indies, and the woman to the Iberians; Theodor. l. 1. c. 23. as the Ecclesiastical History reporteth, &c. Thus he. 'Tis for Wolves and false Prophets to be self-called, and to come of their own accord: True Prophets are always sent; as Moses, Isaiah, Amos, the Levites, Christ and his Apostles, &c. but false ones t John 20. 8. All that com● before me &c. Come; they are not Sent. But what said the Gifted Brother to this Argument? Altum silentium! not a word; the brightness of this truth shone so strongly in his face, that he was fain to Face about, and desire of the u Mr. Jo. Trap. These men comemeerly to dispute not to see, or be convinced. Reverend Moderator, that he might first urge his own Arguments, and I should have liberty to urge mine after; which being granted him, è postico discedit, having finished his own Arguments, he never stayed to hear mine, but left his followers (of which we had more than a good many) to shift for themselves, &c. Goliath being nonplussed, vanquished and fled, I set upon the multitude, and with this following Argument Routed them all. The third Argument. If all that have gifts may preach, than all that have gifts may baptise. But all that have gifts (say you) may Preach: Ergo, All that have gifts may baptise. Here the gifted Brethren (for I know not what else to call them: should I call them Lay-preachers, it may be 'twould be offensive:) denied the sequel of the major: For though private persons might preach as gifted men, yet none might baptise but Officers. And herein they agree with Mr. Robinson and the Independents, who confess, that none may baptise but men in Office. To this I replied thus, What Christ hath joined together none may separate. But Christ hath joined Preaching and baptising: Divino praecepto intonante, obediendum est non disputandum. Aug. Cotton's keys, p. 20. c. 5. Therefore none may separate them. He that hath the power of Preaching, to him Christ hath given the power of baptising. Q. But where say they, do you prove this? A. I answer, Matth. 28. 19 Go, Preach and baptise, where, that Christ speaks not only to the Apostles, And his way of the Churches in New-England, c. 4. f. 2. p. 67. but also to all ordinary Pastors, their successors, is clear, verse 30. Lo, I am with you, &c. He speaks it to such Officers as were to remain in the Church to the end of the world. Here I called again for an answer; but the gifted Brethren wanted the gift: They were like men in a Net; they could neither go forward nor backward, but like cuckoos they still sung one and the same song, viz. Though they might Preach as gifted Brethren, yet none but men in Office might baptise. I replied, If they had power to do the one, they had power to do the other; which I proved thus. Those that have power to do the greater work, have power to do the less. Preaching is the great work, and baptising the less. Here the Apostle prefers Preaching before Baptism, It is a harder work to Preach, then to baptise Infants. 1 Cor. 1. 17. Christ sent me not to baptise, but to preach the gospel, (i. e.) comparatively; not so much to baptise, as to Preach. Now if none may baptise without a Cal, then, à fortiori, it concludes more strongly that none may Preach without a Cal: If I may not do the less without a Cal, surely I may not do the greater uncalled. 2 See whas w Vide p. 17. absurdities follow this absurd Tenent: For, if men may Preach without a Call, than they may baptise without a Call; and if they may baptise, they may deliver the Lord's Supper, and Church censures, &c. Then gifted boys, and gifted Women, and gifted Midwives, may Preach and baptise; and if all gifted persons be sent, it will necessarily follow. I proceed now to those Arguments which I could not prosecute in public for want of time, and by reason of x Mihi est cordi Aug. illud, statui nihil de hac ●e agere cum Antagonistis nisi per literas ub● nullus turbarum tumultus. Aug. Tumult. The fourth Argument. A pari. If no Priest or Prophet might offer Sacrifice under the Law without a Call, than (à foriori) none may preach the Word, or deliver the Sacrament under the Gospel without a Call. But no man might offer Sacrifice under the Law without a Call: Ergo. That no man might offer Sacrifice under the Law but a Priest, and one in Office, Vide Willet in Levit. 8. Doct. 3. p. 142. Lev. 8. 31, 33. V. Prid. Orat. 8. totaliter. Synopsis Purioris Theo. p. 563. is clear, Exod. 28 1. Numb. 18. 22, 23. the Levites, not the Children of Israel, must do the service of the Tabernacle. And 2 Chron. 23. 13. for a man not in office to have offered Sacrifice, had been death. God is the same still, and hates presumption now, as much as ever: and though he punish not with such visible external judgements as he did under the Law, as stoning &c. yet he punisheth with spiritual judgements, which are sorer; as Pride, Self-confidence, apostasy, strong delusions, the stone in the heart, &c. 2. Preaching is as great a work, if not a greater, then Sacrificing; and the Sacraments of the New Testament, more excellent than the Sacrifices of the Old: hence ( y A Rule. Minimum maximi, majus est maximo minimi. Matth. 11. 11. Christ prefers the least Minister of the Gospel before John, because he preached Christ more fully, more clearly than he did. And if neither Christ nor Aaron, Aaron was not only gifted inwardly, but separated and called outwardly. (who were so richly gifted) would take upon them the Priesthood without a Call, Heb. 5. 4, 5. No man taketh this honour to himself, but he that is called of God, as Aaron was: so Christ glorified not himself to be made an highpriest, but his Father calls him; he did not call himself: How great then is the rashness and presumption of those who fraud ulently and violently assume this Office to themselves, without an ordinary Call! It's a note of a False Prophet, and a wolf, he comes without a Call, Acts 20. 29. Many creep into the ministry at some window or backdoor, like a thief; as Jude (vers. 4.) complains of some that were ( z {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. subrepo, furtim intro. ) crept in amongst them: and 2 Tim. 3. 6. Of this sort are they that CREEP into houses, and lead captive silly women, &c. We have many Sects now abroad, Ranters, Seekers, Shakers, Quakers, and now Creepers, such as creep into Pulpits, and creep to Conventicles, deceiving others, and being deceived themselves. From such turn away. a The dignity of a Minister stands in three things: 1. that he's G●ds ambassador: 2. that by his commission he is sent to God's people, who are the only worthies of the world: 3. that a great part of the efffi●acie of the Word rests by God's appointment upon him and his Office. Byfield, in Col. 1. A true Minister preacheth in God's Name, by virtue of a Call from God: he dares not teach without it. Hence Paul, to show the truth of his Apostleship, and that he was no Impostor, oft mentioneth his Call, Gal. 1. 1. Col. 1. 23, 25. There are many Reasons to convince men of the necessity of a Call to this sacred Function. 1. Reas. Without it, all their Preaching and baptising is a mere Nullity: Ames C. C. 14. c. 25. Q. 7. S. 4. m●hi p. 215. To preach is the duty of a public Offic●r, not of a g●fted Brother, 'Tis mere usurpation to take up a publ●ck O●fice, not being an Officer. As a man that usurps the office of an ambassador without the Prince's Commission, (though haply he may deliver his mind better than a real ambassador, yet) he declares but his own fancies, and not the Prince's mind; and so not only loseth his labour, but also endangereth his neck for his presumption. He cannot speak as from God, because he hath no Call or Authority from him so to do. 2. He can expect no success, because he is not in God's way: God will be found of us only in his own way, and there he will protect us, Psal. 91. Ut qui se absque vocatione gerit pro legato ad princip●m, pro impossore hibetur: Ita qui se absque voctione in 〈◊〉 erit impostor est, imo fur & latro. Such as have a Call from God, may expect his blessing, ass●stance, and deliverance: and this sweetens all our sufferings. Joh. 10. 8. Par. That we are in God's way. The knowledge of a Call to a work, will help a man thorough the difficulties of the work, (as a b by'r H s. 1. 1. p. 9 10. sweet Divine observes:) to such that text is full of encouragement, Isa. 42. 6. I the Lord have called thee in righteousness. What follows? I will hold thy hand, and will keep thee, &c. 3 People cannot hear such a one with comfort and profit if they be not persuaded that God hath sent him, Rom. 10. 14. Such as choose and call themselves, labour in vain, because they have no promise of a blessang from God: He may justly say to them, Let him that sent you, protect you; let him that called you, bless your labours. To this agrees that of the learned Bucan. Magna semper fec●runt, qui Deo vocante docuerunt. Lut. Buea●. loci 42. Q 33. P. 535. &c. A Call (saith he) to the ministry is very necessary, 1. In respect of God's glory; 2. The honour of the ministry: 3. for the peace and comfort of the conscience of the Ministers themselves: 4. That the people may know they have lawful Ministers, and so may obey their ministry, &c. 4 God will have all things done according to that Rule and Order which himself hath prescribed. Now God's Method and Order is this: 1. To call and separate men for the ministry. 2. And then Preach. The principal Call is from God; the manifestation and declaration of it is from the Church: and such are said to be made by the Holy Ghost, though men ordain them, Acts 20. 28. and if upon trial they approve of thee, and bid thee Go, 'tis as effectual a Call, as if God from heaven should call thee. Bell Serm. Isa. 54. As one of your own says of the ministry, He that pretends to be taught without the Word, is not taught of God, but of the Devil: So he that pretends he is called of God, without and against the Rule of the Word, is not called of God, but of the Devil. True, many in our days boast of the Spirit; it moves them, it calls them, Jude 19 You have two notes of such as have not the Spirit: They are, 1. Separatists, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} segregantes seipsos ab eccles●● & coetu sidelium. A L●p. dividing and separating themselves from the true Church of Christ, renouncing their Communion, forsaking their Assemblies like Apostates, and so cast off public Ordinances. 2 Sensualists, following the dictates of corrupt nature and carnal reason, forsaking their Callings, and giving themselves up to idleness, ease, and carnal delights, &c. These have not the Spirit, unless it be the spirit of delusion. The fifth Argument. Ab absurdo. From the Absurdities which would follow, if this were once granted; though I should be loath to dispute with these men from such a topic: for they are men of large swallows, and surpass the man I have read of, Qui toto devorato 'bove defecit; in cauda; who having swallowed an Ox: could not get down the tail: but these men will swallow head, horns, and tail, skin and bones, and yet make no bones on't. Arminianism, Socinianism, Anabaptism, &c. all goes down be it never so rotten. Yet I shall take a little pains (if it may be) to convince them. 1 Absurdity. If bare gifts be a sufficient Call to an Office, Vide Ruther●. Due Right of Presbyt. p. 275. this would confound all Callings and Societies. For than Samuel, who had a Physical and natural power to kill Agag, had a sufficient call to authorise him to kill him. Then an ability to discharge the Office of the high Priest in a man of the Tribe of Judah, were a good Call for one so gifted to thrust himself into Aaron's chair, which God tied only to Levies Tribe. Then every soldier that hath a commander's gift, may be a Commander, and a General without a Call. Concesso uno ab●urdo, consequentur mille. error is prolifical: grant one, and the Dev●l will lead you to a thousand; open but one gap in the hedge, and way is made for all the wild hests to enter, &c. Then he that hath gifts for Magistracy, may be a Magistrate, and execute justice on malefactors without a Call. Then a Lawyer having a judge's gift, may step up into the judge's feat, and sentence men without a Call. And he that hath gifts to be a Parliament-man, may be a Parliament-man without a Call, &c. Et sic in infinitum. Then farewell Magistrates, Ministers, Judges, Parliaments, &c. If every man may execute these Offices without a Call, what need we any of them? Austin writing upon John, tells a story of a certain man that was of an opinion, that the Devil did make the Fly, and not God; saith one to him, If the Devil made flies, than the Devil made Worms, and God did not make them; for they are living creatures as well as Worms. True, said he, the Devil did make Worms. But, said the other, If the Devil did make Worms, than he made Birds, Beasts, Man. He granted all. Thus, saith Austin, by denying God in the Fly, he came to deny God in Man, and to deny the whole Creation. 2 than every Gifted Boy, and every Gifted Woman, should be Preachers. 3 than all that have Gifts to baptise, and deliver the Lord's Supper, may baptise and deliver the Lord's Supper. 4 This would open a floodgate to all Errors, Heresies, and Blasphemies: For in the Scriptures are many things ●ard to be understood, which many wrest (for want of judgement) to their own destruction. We have had woeful experience of this, since Artificers, soldiers, Women, &c. have turned Preachers. I never heard but one of this New Tribe of Gad, and that was a soldier, Lieutenant Phelps (as I remember he called himself) a Dipper, &c. (for I never yet knew the man that had but one Error.) His Sermon was as full of errors, as a dog is full of Fleas: Universal Redemption, freewill, Dipping, against baptising, &c. 5 than all vainglorious Hypocrites (who think they have gifts beyond all others) would turn Preachers: the emptiest barrels make the loudest sound, the worst metal the greatest noise, and the lightest ears of Corn hold their heads highest. 6 than the Church, which is Christ's mystical Body, would be monstruous, all Eye, all Ear, all Head: contrary to that of the Apostle, who tells us the Church is not one member but many, 1 Cor. 12. 14. 15. &c. And v. 28, 29. Christ hath set some (not all) in the Church Apostles. And then asketh the Question, Are all Apostles? Are all Prophets? &c. The Interrogation is a strong Negation. 7 If this be tolerated, it will make both Ministers and ministry contemptible, both the Preaching and the Preachers vile. 'Twas jeroboam's sin▪ 1 King. 13. 33. He made of the lowest of the people Priests of the High-places: whosoever would, be consecrated him, and ●e became a Priest. But mark what follows, v. 34. This thing became sin to the house of Jeroboam, even to destroy it, and cut it off from the face of the earth. The toleration of such Irregularities, is not so small an error as some imagine. The sixth Argument. Every Preacher must be able (in some good measure above ordinary Christians) not only to divide the Word aright, (2 Tim. 12. 15) soundly to interpret and give the true sense and meaning, applying Mal. 2. 7. the same to edification: Mat. 13. 52. But he must be able also to convince gainsayers, Act. 18. 24, 25. as Tit. 1. 9 But every Gifted Tradesman, Naylor, Taylor, &c. is not able to divide the Word aright, nor to convince a learned adversary and gainsayer: Ergo, The Major is clear of itself. The Minor I prove thus: Those that want learning both human and Divine, cannot be sound Interpreters, nor solid Disputants. But most of our Gifted Artificers want Learning both human and Divine: Ergo. Obj. We have the Translations (say they) and by them we can help ourselves. A. Translations are excellent helps; c Mr. Ant. Burges Sermon on Mark 1. p. 18. Dulcius ex ipso fonte libuntur aquae. Workman against Lay prea. p. 21, 22. yet in regard of the Emphasis and fullness of the Original, we may say as the Queen of S●eba did to Solomon, That which she heard was nothing to the glory which she saw. Then came in error and superstition, when it was heresy, or atleast suspicion of it, to understand the Greek and Hebrew. What miserable wrackings and rentings of Texts have come into the world, through ignorance and want of understanding the Languages, not only in the latter, but especially in former times, is fully declared by that d Dr▪ hall Cases of conscienc●. Ca. 10. Dec. 3. p. 351. to 371. Learned Casuist. I shall only add the friar that would prove God made ten Worlds, from the words of Christ, Annon decem facti sunt mundi? and he that would prove that Melchizedecke offered Salt with Bread, because he read in the Text, Rex Salem, (i. e.) King of Peace, were Sir John Lack-Latines. I would willingly know of such as contemn human Learning and the Languages, how they would expound and reconcile differences in these following Texts, without Learning. 1 How will you interpret that place, Job 1. 5. It may be my Sons have sinned, and blessed God? So 'tis in the Original; Vide Caryl on Job 1. p. 7 3. Benedixerint, non maledixerint. A. Here's need of rhetoric; this is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, an Euphemismus; when we put a good name on a bad thing. (So 1 King. 21. 10.) The Scripture in loathing a vice, omits its name, and sets down the contrary virtue. 2. 1 Cor. 11. 25. Hic calix est sanguis; This cup is my blood. The Cup is not Christ's Blood. A. Calix. i. e. vinum in calice; continens, pro re contetâ. Met. subj. 3. When there is difference in Translations; Vide D. Prid. fascic. controvers▪ p. 237. &c. as Eph. 5. 16. the Geneva reads Redeeming the season; ours, Redeeming the time. Which of these is most genuine? A. The former; because the word in the Original is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, opportunitas temporis, not spatium temporis. So Eph. 4. 32. The Popish Translation reads it, H●c est magnum Sacramentum; but ours, This is a great Mystery. Which is the truest? Ours, because it agrees with the Original, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. The Socinians deny the Deity of the Holy Ghost, and that up on this ground, Because he is called the gift of God. He that is the gift of God, is not God. But the Holy Ghost is the gift of God. Luk. 11. 13. A. Here is need of rhetoric. Spanheim. The Spirit is oft in Scripture put for the gifts of the Spirit; D●b. 74. Meton-effici. Qui dedit Pe●rum Piscatorem, dedit Cypriarnm Rhetorem. So 1 Thess: 5. 19 Quench not the Spirit; i. e. the gifts of the spirit. Faith, Hope, Love. Hence, what Luke calls the Spirit; Matth. 7. 11. calls good things. Thus we see how needful Arts and Languages be. Hence the holy Ghost commends Learning in the Saints: The excellency and 〈◊〉 fullness of human Le●ruing is fully proved by convincing A gu●●e●ts, a●d all objections 〈◊〉, in A retius, Probl. par. 2. p. 62. &c. Moses was learned in all the wisdom of the Egyptians, and was mighty both in word and deed, Acts 7. 22. Daniel and his companions had skill in all learning and wisdom, Dan. 1. 4, 17. Apollo's was eloquent, and mighty in the Scriptures. Paul could speak Languages more than they all; and oft makes use of his human Learning: He citys Epimenides the Poet to convince the Cretians, Titus 1. 12. and Aratus, Acts 17. 28. Menander, 1 Cor. 15. 33. and useth Syriack and Hebrew terms, as Abba, &c. Hence we read in Scriptures of the schools of the Prophets, and colleges erected, where the sons of the Prophets were trained up in Learning, 'Tis not Phil●sophy, but the abuse of Ph●losophy, which Paul condemns Col. 2. 8. and studied the laws of God, that they might be fitted to teach others; as at Naioth, 1 Sam. 18. 19, 20. Jericho and Bethel, Schools of the Prophets, 2 King. 2. 3, 5. How shall a man be able to preserve the Truth in its purity, V. Davenant in l●cum ☜ against heretics, without Learning? How shall a man be able to analyse and open many obscure phrases in Scripture, without logic, rhetoric, Tongues? &c. as a e Bowls Pastor Eya● p. 71. &c. Reverend Divine, in an excellent Tract, doth fully declare. Great is the pride and wantonness of this age, to tread all that Learning under foot, Prid. Conc. 1. de Sap. Egypt. Trapp Common place art's p. 709. without which the knowledge of the Scripture is not to be had, upon human endeavours: to undervalue the abilities of a learned age, in comparison of the boldness of mechanic persons, in spending the mouth without sense underneath▪ seemeth to be the wantonness of this time, for after ages to admire: But for private persons against public Order, and the Unity of the Church▪ to call Assemblies, and to exercise their pretended abilities in such Assemblies as public Order forbids, Thorndyke of Relig. Assemb. p. 424. is neither more nor less than schism. Let them that do it advise at whose door the sin of that Schism lieth; as a learned man complains. Obj. We see many private Christians of eminent parts called to the ministry that want the Languages, yet do much good in their places. Ans. Many private Christians that are called to public service, by pains and industry have gained the Languages, and some insight into the Arts, &c. and those that want them, lament their defect (they do not contemn them as needless and useless, but) would give much for the attaining of them; and they reverence such as have them. True, a man may be a Minister, and yet want these; but he's a defective and lame one: a man is a Man, though he have but one leg, or one arm; but he is not so complete a man as he that hath two: and when he comes to wrestle with an adversary, he finds his wants, &c. To conclude, Arts, and Sciences are requisite for a Divine, Dithmar Ethic. p. 12. 13. non necessitate absolutâ, as if a man could attain no knowledge in Divinity without them; sed necessitate expedientiae, & {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Scite Aquinas, Theologia non accipit sua principia ab aliis scientiis, tanquam â superioribus; sed utimur illis tanquam inferioribus & ancillis. The Seventh Argument. From the sinfulness of it. Whatsoever is not of faith, is sin▪ Heb. 11. 6. But whatsoever we do, if we do it not by virtue of some Command or Call, is not of faith: Ergo, 'Tis sin. A man must have some warrant from the Word, to assure him of a Cal, before he can do it in faith. Hence Christ refuseth to divide the inheritance, Luk. 12. 14. Who made me a judge? q. d.' I is not within the compass of my Calling. Now what Command or call our gifted Brethren have to Preach, I shall examine in the Answers to their Objections. The Eighth Argument. If none may Preach but such as be ordained, than every gifted person may not preach. But none may preach but such as be ordained, Ruthers. Due Right of Presbyt. p 491. par. 1 Sewan's Diatrib. p. 14. 16. & 29. Tit. 1. 5. I will that thou ordain Elders, What need Paul leave Titus in Crete to ordain men, if every gifted brother may preach without Ordination? Men may not run and ordain themselves; but upon trial, being found sufficient and fit, must be Ordained. In a constituted Church, Ordination is always necessary. The Apostles would have none to preach but Ordained men. They must be Elders in Office before they preach, as appears. Acts 13. 23. Separate Barnabas and Saul for the work of the ministry. Acts 14. 23. and 15. 22. They ordained them Elders in every Church with prayer and fasting, f Presbyterio competit examen, ordinario & inauguratio. 1 Tim. 4. 14. and 5. 22. and 2. 22. and 1. 3. 10. And this was to continue in the persons succeeding them for ever, as appears by the charge imposed on Timothy, 1 Tim. 6. 13, 14. It must endure till the coming of Christ; which could not be in Tymothies' own person, but in his successors. The Ninth Argument. If no man might be an inferior Church-Officer or Deacon without a Call, A minori. and Ordination from the Church, Then (à fortiori) no man may be a Preacher and superior Church-Officer without a Cal and Ordination. The Antecedent is clear, from Act. 6. 2, 5, 6. Therefore the Consequent must needs be granted. 2 If in the Commonwealth none may intrude into another's Calling, but must proceed in an orderly way, and first serve an Apprenticeship, Then much less may any intrude into the Ministers Calling; but he must first proceed in an orderly way, and be first qualified and fitted for it. To this agrees that complaint of Jerome, Hieron. Epist. ad Paulinum. That men are uncapable of other Arts and Sciences without a Call; only in Divinity, every man is bold to interpret Scripture. Sola Scripturarum est ars quàm sibi vendicant. Hanc garr●l● anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt, lacerant, docent antequam discunt, &c. The prattling old woman, the doting old man, the brabbling Sophister, and the generality of men, tear the Scriptures, and presume to teach before they have learned themselves. Where he doth not condemn the reading of the Scripture by all sorts, but only presumptuous ignorant reading and expounding by such as taught before they had learned themselves. Hie●on, in Col. 3. 16. ●aici non sufficienter, sed abundanter verbum D●ihabere debent. For elsewhere he commends the reading of the Scriptures by laymen, and would have it dwell in them not only sufficiently, but abundantly. So Chrys. Hom. 9▪ in Epist. ad Coloss. Audite seculares, comparata vobis Biblia: Ye men of the world, get you Bibles. Read, but read with prayer, Pium & prudentem lectorem requirit S. Scriptur●. with humility, with piety, prudence, and fear. This Spiritual Word calls for a Spiritual Reader. 'Tis only a gracious heart that can discern these Mysteries. The tenth Argument. If every man must study to be quiet, do his own work, and keep the bounds of his proper Calling; Then private men may not be Pulpit-men. But the Apostle commands, 1 Thess. 4. 11. that every man g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} contendatis, sanctâ sc. quadam aemulatione. B●za. study to be quiet, yea, seek after quietness with a kind of holy emulation, esteeming it an honour to be of a meek, quiet, calm, contented temper, and peaceable conversation. As Basil said to the Emperor's steward misinterpreting Scripture to defend Arrianism, as some of you do to defend Armînianism; Tuum est pulmentum Caesari praeparare, non Evangelium exponere. But how shall they attain this? By doing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, our own things, i. e. that which comes within the compass of our general or particular Calling. Hence the Apostle condemns such as are busybodies in another man's diocese, 1 Pet. 4. 15. Let no man suffer as a busybody.— Tractent Fabrilia Fabri. Let the Naylor keep to his Hammer, the husbandman his Plough, the tailor to his Shears, the Baker to his Kneading-trough, the Milner to his Toll, the Tanner to his Hides, and the soldier to his arms, &c. They must not leap from the Shop to the Pulpit, from the Army to the ministry, from the Blue Apron to the Black gown, &c. But if ever men would have comfort, If thou be a cleaver of wood, to thy w●●ge and ax●; if a hind, to thy Master's plough: but meddle not with God's affairs, lest he break out upon thee, a●d destroy thee. Dr. Parry pref. to Ursin. Catech▪ let them keep the bounds and limits of their particular Callings. God hath set every Calling its bounds, which none may pass. Superiors must govern; inferiors Obey, and be Governed: Ministers must study and Preach; People must hear and obey, &c. As in an Army, the General appoints every man his place and station; one in the Front, another in the rear, &c. there he must abide against the enemy; there he must live and die: so 'tis in human Societies; the great Lord General hath appointed to every man his particular Calling, and in doing it he must live and die. The Apostle makes this ●lear, 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called: every man must continue and even dwell in that particular Function to which he is called. God abhors Ataxy, and disorderly confounding of those Callings which he hath separated. Q. Whether a man may change his Calling? A. He may not lightly, or for any base end of his own, change it: but if he can find a clear and just Call, he may. Q. But when hath a man a Call? A. 1. When he is called from one Calling to another immediately by God, as Elisha from the Plow, Amos from the Herds, to be Prophets, &c. or immediately by the Church of God, when upon the improvement of Gifts they are called (they must not be their own Judges, and call themselves) by those whom Christ hath authorized, to some higher place in Church or commonwealth. Thus he that used the Office of a Deacon well, was promoted to the ministry, 1 Tim. 3. 13. A diligent man (as one well observes) stays not long in a low place. Thus a private man may come to be a Magistrate; a physician, a Minister, &c. 2 When the Calling that a man hath will not maintain his family, than the Artificer may either change his Calling, as the Artificer may become an husbandman, &c. or add another calling to his own, to support his family. 2. That he may not be burdensome to others. Thus Paul preached and made Tents, that he might not be burdensome to the Church of God, Act. 18. 3. Obj. If Paul kept a double Calling (say they) why may not we nail and Preach, Patch and Preach, Weave and Preach? &c. A. You may not argue ad idem: for there is a great difference between you and Paul. 1 He had much learning, and great abilities; you have no learning, and mean abilities. 2 He was an Apostle, had an extraordinary measure of the Spirit; had his learning given; 1 Tim 4. 13. 14▪ 15. we gotten: He by Revelation, and inspiration, we by industry and study, Reading, Meditation, &c. Yea Paul himself had his Parchments. Hence, in T●mo●●y, he commands all Ministers to give attendance to reading, to meditation, and to give himself wholly to them. The work of the ministry is a most laborious work, O●us vel humeris Ang●li cis form●dancum. (being rightly followed) insomuch that the Apostle puts a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on it, W●o is sufficient for these things? 2 Cor. 2. 16. Every man is not fit to be a Carver to a King: there are many qualifications required of a Minister, 1 Tim. 3. 1. &c. Titus 1. 5, 6, 7. Act. 20. 17, 28. 1 Pet. 5. 1, 2. Mal. 2. 7. 3. The work of the ministry is a distinct Calling hath dist●nct Offices and duties belonging to it and distinct promises made to it▪ Vide Robinsons Plea for Prophes. p. 1, 2. Mat. 16. 19 & 18. 18. John 20. 21, 23. The power of the Keys is not given to the whole Church, but one Peter and his successors, Ministers of the Gospel. 4. The Apostle labours, 1. That he might not be burdensome to the Church of Thessalonica, which was poor 2 Thes. 3. 8. He takes double pains, Act. 20. 34. 2. That he might stop the mouths of the false Prophets, who would have accused him for making advantage of the Gospel. 3. That he might be an example of industry. 5. 'Tis confessed by all godly Divines, that a man may keep two Callings: if they be subordinate and subservient one to another, furthering, not hindering each other, and be no way offensive, but rather adorning our profession (if God give strength and ability, and it be done out of Conscience, not Covetousness; to advance God's glory, not ourselves; for the common good, more than our own) we may with comfort undertake them. Antidote p. 19 &c. Thus, to tutor and teach children, is subservient to our ministry, and furthers it; we every ourselves with Arts and Languages, and benefit others. Thus Samuel a Prophet had a School of young Prophets at Ramah, and Elisha at Gilgal, 1 Sam. 19 20. 2 King 4. 38. But Baking and Preaching, Nayling and Preaching, Patching and Preaching and that by men of little abilities, will not hold. A Minister must not entangle himself with the affairs of this life, 2 Tim. 2. 4. Christ would not meddle with secular affairs. Luk. 12. 14. Who made me a judge? Yea▪ works of Humanity must give place to Preaching, as burying the dead bidding farewell, Luk. 9 59 because the practice of the one hindered the other. The Apostles would not serve Tables, that they might give themselves to Prayer and Preaching, Act. 6. 4. And if we must give ourselves wholly to Reading, where is the Nayling? &c. The eleventh Argument. They which have no promise from God of Divine assistance, cannot comfortably or successfully undertake a work. But private persons turning Preachers (without a Call) have no promise of Divine assistance: Ergo, They cannot comfortably and successfully undertake that work. The Major is undeniable. Priorem prolixitatem b●evitate compensari. The Minor is grounded on Mat. 28. 20. Lo, I am with you, &c. The promise is made there to Apostles and their successors; therefore when they meet with any opposition, they comfort themselves by their Call: God sent them, Ergo. The the twelfth Argument. That way which breeds disorder, Error and confusion, is not the way of God. But toleration of private persons out of Office to expound and interpret Scripture in public, is a way that breeds disorder, Error and confusion. Ergo. 'Tis not of God. The Major is clear from 1 Cor. 14. 33, 40. God is not the Author of confusion, but the God of Order; and blames his people because they did not things according to Order, 1 Chron. 15. 13. What is a Church without Order, but a little Hell above ground? V●i ordo nullus, horror sempite● nus. Where Order is wanting, it fills a Kingdom with Sedition, Confusion, Errors, Blasphemies and Heresies. h Ubi ordo dominatur, ibi splendiscit pulchritudo. Nazian. Order is the beauty of Churches. Hence God hath set an Order in the sensible Creatures; Order in the insensible, among the Stars; Order in the Rational, Order in Heaven; yea, there's some kind of Order in Hell; there's Beelzebub a Prince of Devils; and some harmony, his kingdom is not divided. The Church is never so terrible to her adversaries, as when every one in it keeps his station and bounds which God hath set him; Can●▪ 6. 4. then she's terrible as an Army with Banners, as L. G. Cromwell in a Reply to the Scots (who were troubled that men in civil employment should usurp the calling of the ministry) tells them, that an approbation from men hath Order in it, and may do well, &c. 2, For the Minor, that toleration of such uncalled Preachers breeds Error, 'tis proved by woeful experience in this Kingdom, and in New-England: Mistress Hutchinson, under a colourable pretext of repeating Sermons, held a weekly exercise. whereby in a little time she had empoisoned a considerable part of that Plantation with most dangerous and damnable Errors and Blasphemies. Hence the Arminians, Socinians and Anabaptiss plead for this, as a way to uphold their Errors, and destroy Truth, The Thirteenth Argument. If the Church be God's house and Family, than no man may presume to exercise any Function there, without a Call from God. But the Church is God's House,, 1 Pet. 4. 17. That God should rule and appoint Officers in his own house, is but reason. Hence the Apostle tells us he was i Col. 1. 23, 25. made a Minister of the Church; but how? Not according to his own presumption, but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, juxta dispensationem Dei; according to the household-dispensation of God: I am made a Minister, I did not make myself. 'Tis little better than * Merum est sacrilegium si quis non vocatus à Deo in Domum Dei irruat. Danaeus loci. p, 203. sacrilege so to do. The fourteenth Argument. From the Rise of it. Ab Origine. That which springs from pride and self-conceitedness, cannot be good, (Qualis causa, talis effectus; an evil tree cannot bring forth good fruit.) But this kind of Preaching springs from pride and self-conceitedness: Ergo, It cannot be good. The Major none will deny. The Minor is clear. That this usurpation of another man's Office without a Call, comes from P●ide, appears by their actions: (we judge of Springs by their streams, and of trees by their fruit:) if I see a man intrude into the judge's Seat, and take upon him the Office of a Judge without a Call, I say the man is Proud and self-conceited. Obj. We have Gifts; and it's no Pride to use our Gifts. A. We must first distinguish of Gifts: some are Real; and those that have these, are so modest and humble, that they must be thrust into the ministry. 2. Those that have imaginary Gifts, are oft most forward: 'tis the dry Keck and scratching Bramble that desires the rule, Iudg. 9 15. 2. The using of Gifts is twofold; Regular or Irregular: this latter springs from Pride. The fifteenth Argument. If Christ at his ascension gave only [some] to be Pastors and Teachers, than all gifted men may not be Teachers. B●t Christ at his Ascension gave only [some] to be Pastors and Teachers, Vine Berna●d against separate, p. 92, 93. Eph. 4 11. And 1 Cor. 22. 28, 29. He hath set [some] in the Church, &c. Are all Apostles? etc This would confound Pastors and People, Teachers and Hearers; when Christ himself distinguisheth between a righteous man (though gifted) and a Prophet in Office, Mat. 10. 42. So that the Calling of a Minister is not common to all, but only to some (id est) such as Christ sends: for as all the body is not eye, so all the body of Christ is not a Minister, whose Office is to be in the mystical body, as the eye is in the natural. The sixteenth Argument. That which hath neither Precept nor precedent, Baylies dissuasive from the errors of, &c. 1. part, p. 175, 176. &c. ☜ is neither commanded not commended in the Word of God, may not be tolerated in the Church of God. Ricraft Looking-glass, p. 11. Heb. 5. 4. But this kind of Preaching by gifted Brethren; hath neither Precept nor precedent in all the Word of God: Ergo, It may not be tolerated in the Church of God. We never read in all the Old and New Testament of any that took this Office, V. Synops. Pur. Theolog. p. 564. but that he was called either Mediately or Immediately, Ordinarily or Extraordinarily. his new-found Officer, a gifted Preacher out of Office, is not to be found in the Bible, &c. I have but one Argument more, and then I come to examine the proofs. The seventeenth Argument. From the Practice of all Reformed Churches. Forsitan hae● aliquis (nam sunt qu●que) parva v●cebat. That which is condemned by all the Churches of God, and is contrary to their Practice, ought not to be tolerated in our Church. But this practice of private men's Preaching without a Call, is condemned by all the Churches of God, At quae non presunt singul●, juncta juvant. Ovid. and is contrary to their Practice. Ergo. For the Major, that the Practice and custom of the Church of God ought to be regarded by us, appears by that Apostolical phrase, 1 Cor. 11. 16. We have no such custom, nor the Churches of God. And 1 Cor. 10. 32. we are forbidden giving offence either to Jew or Gentile, or the Church of God. For the Minor, (lest any should think that I am singular in this point, and write out of affection more than judgement) I will call forth all Reformed Churches, and Impannel a Jury of good old Orthodox Divines, who have witnessed with one consent against this New-found creature, This way cannot be offensive to any, since it hath been long since practised by two very learned and godly Divines, M. W. Burton in his second Sermon of the Arraignment of the man of the earth, p. 22. and M. B●rnard Isle of Ma●●, who pro●es the lawfulness of such pleadings, in fine lib. the Lay-prophet. And because I would not err, Nathan caught David by an allegory; & Christ himself oft taught by Parables. I will proceed in a fair Legal way of trial, and will, 1. Arraign the Prisoner at the Bar, being taken captive by Sat●n. 2. I will impannel the Jury, and produce Evidence against him. The indictment. Lay-Prophet, thou art here indicted, by the name of Lay-prophet of the City of Amsterdam in the County of Babel, for that thou, contrary to the Peace of our sovereign Lord and Saviour, his Crown and Dignity, hast usurped another man's Office, and thereby hast brought Disorder, Anarchy, and Confusion into the Church of God, together weth a Bastard-brood of Arrians▪ Arminians-Socinians Anti-Trinitarians▪ Antinomians, Anti-Sabbattarians, Antiscripturists, Anabaptists, Mortalists, Familists, Separatists, Millenaries, Enthusiasts, Seekers, Shakers, Quakers, Ranters, Libertines, erastian's, sceptics, Independents, &c. J. What sayst thou? Art thou guilty, or not guilty? P. Not guilty, my Lord. J. By whom wilt thou be tried? P. By the Independents, my Lord. J. Alas, the wiser and better sort of those know no such creature, neither will they own thee. P. Then, my Lord, I appeal to the k Sententia à non judice suo lata, nullo est ipso jure, ut log. Iurisc●ns. Anabaptiss and Libertines. J. These are thy fellow-prisoners, and so can be no fit judges in this Case. P. My Lord, if there be no Remedy; I am content to be tried by the Jury. Testes ex ●inu non sunt admittendi, Vt loq. Juriscons. J. Thou hast well said: thou shalt have a full, a fair, and free hearing. Cryer▪ call the jury. 1. Call in Reformed Churches. Vous avez Reformed Churches, A jury against Lay preachers. Call the French Church. J. What can you say against the prisoner at the Bar? V. Moulins Buckler of Faith, p. 353, &c. Fr. Ch. My Lord, we believe that 'tis not lawful for any man upon his own authority to take upon him the Government of the Church; but that every one ought to be admitted thereto by a lawful Election, Harm. of Cons. Engl. p. 25●. &c. so near as may be, and so long as the Lord giveth leave, &c. And we detest all those Fanatical spirits, who, as much as in them lie●h, desire that both this Sacred ministry or preaching of the Word, and Administration of the Sacraments, were utterly abolished. J. Call the Church of Scotland. Vous avez the Church of Scotland. P. My Lord, I except against this Church; they are Presbyterians, and they never prophesy good to such Prophets as we are. J. But you will acknowledge them to be a Reformed Church? P. Yes▪ my Lord. J. You must needs; for m He would often say, that Presbyterial Government 〈◊〉 Haereticorum Malleus, A hammer to ●eat down Heresies. King James gloried that he was King of one of the purest Churches in Christendom. And for their Government by Presbyteries, 'tis the way of all Reformed Churches, and that we are bound by Covenant to labour for, as appears by that learned and excellent vindication of the Presbyterial Government, published by the Ministers and Elders in London, Novemb. 2. 1649 Where this Government is proved to be of Divine Right, the cavils made against it fully answered, and its excellency above the Congregational way demonstrated. Vindication of Presb. p. 18, 19, &c. 'Tis the honour of that Nation in the sight of the Nations, that by the blessing of God on this Government, Est Ecclesiae Scoticanae privilegium rarum prae multis, in quo ejus nomen apud oae●eros fuit celebre, q●od circiter annos plus 54. sine Schismate, nedum Haeresi, unitatem cum puritate doctrinae retinuerit. Synt Confes. in praef. p. 6. they were kept Pure and Peaceable for many years together. Since you have acknowledged it to be a Reformed Church, let us hear what you can say against the prisoner at the Bar. Ch. Scotl. My Lord, we allow ●one to preach with us, but Pastors and the sons of the Pr●phets, and such who aim at the holy ministry; and that authority Ecclesiastical must warrant them, is clear by our Law and practice. J. You have spoken well and to the purpose. Call the rest of the Reformed Churches; the Church of Helvetia, Bohemia, Ausperg, &c. What can you say against this new-found Officer? Ref. Ch. We do all with one consent condemn all those which run of their own accord, being neither chosen, Sent, nor ordained. J. Are there any more? Yes, my Lord, there is the Church of England, Assembly at Edinburgh Assembly at Glascow. which will testify much against them. J. What can you say against the prisoner at the Bar? Ch. of Engl. My Lord, they have foully wronged and abused me divers ways; See more, Seaman, D●atrabe p. 6. Propos. 3. they have made me loathsome in the sight of the Nations, and have broached many destructive Errors; so that I am become a proverb and astonishment to the Churches round about me. Whilst my sons spoke trembling and durst not usurp, Vide Harm. of Con●es. Engl. p. 236, 246, 258, 26●, 267. they were exalted; but since they have offended in this kind, they are dead. 1. They have offered violence to my public Confession, Ha●. 13. 1. where I told them that the Minister must lawfully, Harm. cons▪ p. 255. duly, and orderly be preferred to that Office, and that no man hath power to wrest himself into the holy ministry at his own pleasure. Wherefore these persons do us the greater wrong, which have nothing so common in their mouths, as that we do nothing orderly and comely, but all things troublesomely ●nd without order, and that we allow every man to be a Priest, to be a Teacher, and to be an Interpreter of the Scriptures. J. Can you say any more against them? Ch. Engl. Yes, my Lord, they have broken the 23 Article, Art. 23. amongst the 39 where I told them, that 'tis not lawful for any man to take upon him the Office of public Preaching or ministering the Sacraments in the Congregation before he be lawfully called and sent to execute the same; and those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have public Authority given to them in the Congregation, to call and send Ministers into the Lord's Vineyard. J. This is to the purpose: Have you yet any more say? Ch. Eng. Yes, my Lord, I have two Ordinances of Parliament against them; the first was April 26. 1645. IT is this day Ordained and Declared by the Lords and Commons assembled in Parliament, That no person be admitted to Preach, who is not Ordained a Minister either in this or some other Reformed Church, except such as intending the ministry shall be allowed for the the trial of their gifts, by those who shall be appointed thereunto by both Houses of Parliament. It is this day Ordered by the Lords and Commons assembled in Parliament, That this Ordinance be forthwith Printed and Published, and sent to Sir Tho. Fairfax, with an earnest desire and recommendation from both Houses, that he take care that this Ordinance may be duly observed in the Army; And that if any shall transgress this Ordinance, that he make speedy representation thereof to both Houses, that the offenders may receive condign punishment for their contempts, &c. So the ordin-●or Ordination, p. 2. No man ought to take upon him the Office of ● Minister, till he be lawfully called and ordained thereunto, &c. Decemb. 31. 1646. THe Commons assembled in Parliament do declare, That they do dislike, and will proceed against all such persons as shall take upon them to Preach or expound the Scriptures in any Church, or chapel, or any other public place, except they be ordained either here or in some other Reformed Church, as it is already prohi●ited in an Order of both Houses of 26 of April, 1645. And likewise against all such Ministers, or others, as shall publish or maintain by Preaching, Writing, Printing, or any other way, any thing against, or in derogation of Church-Government which is now established by the Authority of both Houses of Parliament; And also against all and every person or persons who shall willingly and purposely interrupt or disturb a Preacher, who is in the public Exercise of his Function. And all justices of the Peace, Sheriffs, Majors, Baylisfs, and other head-Officers of Corporations, and all Officers of the Army, are to take notice of this Declaration, and by all lawful ways and means to prevent offences of this kind, and to apprehend the Offenders, and give notice hereof to this House, that thereupon course may be speedily taken for a due punishment to be inflicted on them. J. Have you any more evidence besides these Ordinances, to batter the Tower of Babel? ●h. Yes, my Lord, I have one more, and then I have done; and that is the solemn League and Covenant. J. Cryer, call solemn League and Covenant. Cryer. Solemn League and Covenant, come in and give evidence agai●st the Prisoner at the Bar. Cov. My Lord, I cannot come in. J. No, who keeps you out? Cov. My Lord, here's a crowd of Libertines, Anabaptists, Sectaries &c. that hinder me. J. Cryer, make way for the Covenant to come in. Pr. My Lord, I except against this Witness above all the rest; for it's only a Scotish Covenant, a useless thing, like an old almanac out of date good for little, that is expired, and binds no longer. J. Do you know what you say? How can you call it a Scotish covenant, when 'twas ratified, framed, sealed, and confirmed by both Kingdoms? Secondly, For its duration; The matter of it is such, that we are bound all the days of our lives to observe zealously and constantly against all opposition, V Rut●erford against Tole●at. chap. 22. p. 249. &c. &c. Art. 6. I suppose every good man thinks himself bound to preserve the purity of Religion, to extirpate heresy and profaneness in his place and calling, to endeavour Reformation in himself and others, &c. not only till our Enemies were subdued and overcome, but these are Duties to be practised all our days: A well grounded Covenant (and such was this) is a sure, Caryl, Ser. 〈◊〉 9 firm, irrevocable Act; 'Tis eternitati sacrum, as a very Reverend Divine affirms. P: But wherein have I broken the Covenant? Cov: My Lord, he hath broken me well nigh-in every branch. 1 Br: They vowed Reformation and now they bring in Deformation; we vowed uniformity, and these bring in multiformity; we vowed for Discipline, these hinder it. In the 2 Branch, we vow to root up heresy, schism, profaneness, & whatsoever shall be contrary to sound Doctrine and the power of godliness, &c. but these are Satan's Seeds-men, that sow the Tares of error, heresy and profaneness in the Kingdom, &c. I: We clearly see that all the Churches of God are against Lay-preachers; yet for the better and fuller convincing and convicting of them, let us hear what further Evidence you have against them. Cryer: Here's renowned Zanchy to testify against them. I: What is your judgement of these men? Z: I esteem that anabaptistical Tenent of permitting all to teach in the Church, Est dogma seditiosum & diabolicum, dogma Anabap●isticum de hominibus sine discrimine permittendis functionem Eccle●iasticam suscipere, & in Ecclesia d●cere. to be a seditious and devilish Tenent. Thirdly, let us hear what the learned Apollonius can say to this purpose. My Lord, our Judgement is, that none may publicly in the Church-Assembly of the faithful, preach the Word of God, in the Name of Christ and of God, but he who is sent by a Divine Calling for that work, &c. And this he testifies to be the practice of the Belgic Church. Fourthly, hear Reverend Beza on 1 Cor: 14. 29, 30, 31. The Apostle speaks not of any in the Congregation promiscuously, Zanchy in 4, precept. l. 1. c. 19 mihi p 702 Appolon. Engl. p. 73. & 83. but of Prophets lawfully called to instruct the Church of God; therefore they are not to be harkened to, who from hence do gather that any in the Assembly may speak in the Church, &c. Pris: These are strangers and of another Nation; Bezala●ge Annot. but there's no solid Divines of our own Kingdom that ever writ against us. I: we shall clear that presently; 1 Call Renowned Perkins, a man famous both at home and abroad, on isaiah 6, Whom shall I send? thus he speaks: Perkins▪ 3 vol. On Isa. 6. p. 441 the Lord would teach us, that no man is to undertake this Function, unless God call and send him; therefore here are condemned the profane fancies of the Anabaptiss, and all like them, who think that any man upon a private motion may step forth and undertake the Duties of a Prophet, to preach and to expound, &c. Object: But, say they, these motions come from God's Spirit. Answ: Surely they can say little for themselves, who cannot say so much: Nullus teme●e ocu● detur re●entino cuipi ●m & extraordina●io▪ 〈◊〉▪ tui, q●o vix qu●● quam est in Ec●l●sia periculo●ius. B●za . but that cannot serve their turn; for if we say Nay, but they are from the Devil, or at least from your own vanity and pride, how can th●y disprove it? And might not the Prophet have alleged this, and that with a better pretence and colour than they? yet he stayeth till God here call him; even so all good Ministers are to stay God's calling. And mark how he concludes: These men deserve both the censure of the Church and the Sword of the Magistrate, who dare so boldly offer and obtrude their own fancies and dreams, as extraordinary motions of God's Spirit: 'tis a dange●ous thing to ●ay our 〈◊〉 at God's door, and fa●her them upon him. Thus he. And that I may drive this nail to the head, let us hear what the Sages of latter times have said. 1 You shall have the Judgement of * On ●oh 4. 28 p. 248. Mr. Hildersham, the Oracle and honour of his time. A Master of a Family (saith he) when he reads a chapter in his Family, may give notes, and observe what he learneth out of it, for his own and their instruction; yea, he may ask his Family also what they learn and observe out of that they read (for, Rom: 15. 4. whatsoever is written, for our learning it is written;) yet may he not take upon him to interpret Scripture, or to teach any thing out of them to his Family, but what he hath learned from the public ministry. Say a man have been trained up in Schools of learning, and have never so great gifts and fitness to exercise a public Office of the Church, yet may he not take upon him to minister, till he first be proved, 1 Tim: 3. 10. much less may a private Christian take upon him to Analyse or interpret (which is the most difficult thing, and requireth most skill of any thing that belongs to the work of the ministry) not being approved to have such a gift. What Qualifications he requires in a Minister, for brevity's sake, I shall refer you to his elaborate Lectures on Psal: 51. p. 166, 167. 2 That I may leave these men without excuse, hear what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10, 11, 12, &c. having showed that 'tis the watchman's proper charge to watch, and no man must serve in that charge but who is there set by God, either immediately or mediately, &c. he shows that laymen may teach and instruct their Families at home, in the fundamental grounds of piety and Religion, such as they understand: God forbid I should open my mouth against it; nay, let my mouth be for ever shut, when it shall not be ready to open it self in approbation of it, and exhortation to it, &c. But for the public charge, the Pulpit, that is the chair of Moses, let Nadab and Abihu take heed how they approach unto it, there to offer up the strange fire of their preposterous zeal, lest fire come down from heaven and so devour them, &c. God is my witness, I speak not this out of any Spirit of Pride or contempt of the Gifts or Persons of others, be they never so mean, much less out of any Spirit of envy at their parts, be they never so great. I can say (I trust) with Moses, and in the Spirit of Moses, that is, in the Spirit of meekness Would God that all the Lord's People were Prophets and that the Lord would put his Spirit upon them. But we must give God leave to be the orderer of his own Ordinances, who being the God of Order, will doubtless revenge the breach of Order; and we must take leave to call upon men to keep their Callings, not to touch the Mount lest they die; Quam quisque norit artem; in the fear of God let every man hold him to his Trade. Ne sutor ultra crepidam: Let not the tailor, instead of a Garment, cut out a Text, and it may be with some stolen shreds patch up a Sermon; let him not mistake the Lord's Board for a shopboard. No, let not every man as he list venture to be a Watchman, or meddle with the watchman's charge. Surely, if this be suffered we shall all suffer; God will never take it at our hands. He quarrelled once, that the meanest or lowest of the People were made Priests by Jeroboam, though the truth is, that service was only for Calves, at the best but golden Calves. What is it then for the meanest of the People to make themselves ministers of God? nay, not themselves neither; Ministers of God they will be; yet neither so made by God nor Man: 'tis easy then to guess from whence they come, and by what Spirit they are led. Act. 19 13, 1▪ These are not Vigils, but Noctambulones; disturbers of the Watch, not Watchmen; These are not led by the Spirit, but scared with Spirits: Like the seven sons of Sceva, that without Commission would conjure out ●ll Spirits, &c. 3 Hear the judgement of reverend Dr. Seaman in his Diatrib: Propos: 4. The practice of those in these days, who commonly Preach, and receive maintenance for so doing, refusing or neglecting to be ordained, is not to be justified by Scripture, or by the Doctrine of, or approved example in any of the reformed Churches; but forbidden in their Books of Discipline, and condemned by their Divines, as the opinion and practice of Anabaptists, Libertines, Arminians and Socinians: and for clearing of this, he citys many Authors. Pris: My Lord, these are Presbyterians and rigid men, and therefore I except against their Testimony. Iudg. Had they been Sectaries, or some Ignis fatuus, some newlight-men, you might justly have excepted against them; but since they are (as you say) Presbyterians, that is, men that stand for Government, yea that Government which all reformed Churches practise, and would have O●der in the Church of God, their Testimony is so much the more solid and valid. 2. Whereas you call them rigid men, it doth not appear by their speeches; they speak the words of sobriety and truth: but the truth is, he that deals with such rigid sharp thorns as some of you are, Sam. 23. 6, 7. had need to be fenced with iron and the staff of a Spear. But yet that I may leave no stone unturned, nor any means unattempted to convince you, I shall produce the Testimonies of more moderate men, and some of them of your own way. 1 Hear what rev●rend Mr. Greenhill saith, in his elaborate Lect: on Ezek: 2. 3. p. 228, 229. Christ hath given Pastors, Teachers, Elders, Deacons, to be standing Officers in the Church, and their Callings we acknowledge holy and lawful; but all others are of human institution, and so unholy and unwholesome for the Church. Again, he gives gifts and graces to men, and then sends them; The Spirit entered into Ezekiel, and then I send thee: he hath the power of sending; it depends on his will, and that is sacred; he would not put in an insufficient or corrupt man, upon any terms; and therefore he hath set Rules and Laws to show what men he would have in those hol● Functions, &c. 2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon: ● looking-glass or good women ●. 21. & 26. as for private persons, teaching-bretherens (as they are called) I dare give no allowance to the public exercise of their gift (as they call it) for which I know no Warrant that they have either from God or Man, unless it be in case of necessity, which (blessed be God) is not our case. Again, private Christians, how great soever their abilities be, yet may not exercise their gifts in a public way to the public edification of the Church; much less may they intermeddle with the Government of the Church. What can be more fully said to this point? Iudg: Have you any more Evidence? Yes, my L. we have one more, and that is judicious M. Cotton. Pris: My Lord, he's a New-England man, and is of our Judgement, (viz:) That all gifted-bretherens may Preach. I: Call in Mr. Cotton: Vo●● avez Mr. Cotton: Do you approve of these men's Preaching? Speak out that we may hear you. Mr. Cotton: My Lord, I have fully declared my judgement against it, in my Treatise called the Keys of the kingdom, p. 20. where I speak thus: Though all might prophesy (in the Church of Corinth, as having extraordinary gifts for it) yet the like liberty is not allowed to them that want the like gifts. In the Church of Israel, none besides the Priests and Levites did ordinarily prophesy, either in the Temple or in the Synagogues, unless they were either furnished with extraordinary gifts of prophecy, (as the Prophets of Israel were) or were set apart and trained up to prepare for such a Calling. When Amos was forbidden by the high-Priest of Bethel to prophesy at Bethel, Amos doth not allege nor plead the liberty of an Israelite to prophesy in the holy assemblies, but allegeth only his extraordinary Calling, Amos 7. 14 15, &c. J. here's Evidence sufficient. Lay-Prophet thou seest thyself condemned both by God and Man, by Friend and Foe; and therefore now I shall proceed to pass Sentence on thee. Cryer. My Lord we desire your patience but to hear one witness more, and then we have done. J. Who is that? C. 'Tis learned M. Ainsworth. P. My Lord, he is a rigid Separatist, and one of our way. J. His Testimony will be the stronger against you. what can you say, Mr. Ainsworth, against the Prisoner at the bar? A. My Lord, I cannot more fitly compare him, than to Korah, Dathan, and Abiram. J. Why, what did they? A. Numb: 16. 3. The presumption of their own holiness, brought them to ambition and affectation of the priesthood, an honour which no man should take to himself but he that is called of God, as Aaron was, Heb: 5. 4. Again, on v: 10. To usurp, affect, or seek this Office of priesthood without the calling of God, was a great sin against divine Order and Authority, severely punished here in Korah and his company. J. Have you called a full jury? Peter Martyr on 1 Cor. 16. 15 urg● th' eight Arguments against Laypr●aching, and answereth 11. Objections. Cr. My Lord, I think so; if please you we'll call them over. J. Do so. Cr. Answer to your Names. Reformed Churches, one: Zanchy, two; Apollonius, three; Beza, four; Perkins, five; Hildersham, six; Dr. Love, seven; Dr. Seaman, eight; Mr. Grenhill, nine; Mr. Brinsly, ten; Mr. Cotton, eleven; Mr. Ainsworth, twelve: Good men and true. Jury: My Lord, you have heard our evidence against the Prisoner at the Bar; we now crave Justice against him. I: What would you have done to him? Jury: My Lord, Igne charitatis sunt comburendi, Luth. Dr. Cheynel, on the ●rinity, p 463. &c. Mr. Leigh Treat. of Divinity, Prologom in fine. Rutherf. against Tolerat. p 383. some of them offend through weakness, and are Seduced, these we would have burnt. How? With the fire of Love; these are to be pitied, prayed for, admonished, and all good means used to win them. 2 Others offend through wilfulness, and are Seducers; who though they be convinced, yet will not be convinced; but walk turbulently, disorderly, troubling both Church and State with their errors: These we would have more severely dealt withal. I: You have said well, and therefore I shall now proceed to Sentence. Lay-Prophet, Thou hast been indicted by the name of Lay-Prophet, for bringing Disorder and Confusion into the Church of God; Thou hast been found Guilty, and art Condemned both by God and Man; by all Reformed Churches; by most learned and judicious Divines, both foreign and domestic; by Friends and Foes: and therefore I adjudge thee to perpetual silence, that thou no more disturb the Peace of this Church and State, lest justice do arrest thee. Diluuntur Sophismata: OR, An Answer to all the Cavils, Scruples, Scriptures, Objections and Arguments, which are brought in defence of Lay-Preachers. The first Objection. GEN. 18. 19 The Lord commends Abraham for teaching his family: Ergo, Private persons may be Preachers: (This was a long cutler's Argument; and 'tis like their logic.) Answ. The Answer is easy: 'tis one thing to instruct one's 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 do; 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 be done by every father of a Family, who is so Religiously to order his household, as to make it like unto a Church, &c. 2 Should we grant that Abraham did teach publicly, 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 expressly called a Prophet, Gen. 20. 7. Which title is never given to a mere private 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 immediately 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 Lord's people were Prophets: Ergo, All that have Gifts may prophesy 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 atque constituti sun●. piscat. fuit do num temporale. V. caiv in loco. 1 If the prophesying of the seventy Elders were extraordinary, than 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 confessed 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 Saul's did, 1 Sam: 10. 6, 11. So than they Prophesied by an extraordinary instinct and impulsion of the Spirit, who both Gifted them and Called them. Now let our gifted-Artificers show us how they are endowed (as these were) with an extraordinary Spirit of prophecy, and we shall be so far from envying them, that we shall gladly hear them. But alas, we find that instead of an extraordinary Spirit of prophecy, they are led by an ordinary Spirit of delusion, &c. 2 The Spirit of prophecy here spoken of, was a Spirit of Government, as appears by the context, vers 16. 17. Moses being not able to bear the burden 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 of Non 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 wisdom and judgement to them, as he did to Moses: This done they prophesy verse 25, id est, they publish God's praises, 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 public affairs 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. This Spirit of prophecy 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 be able to rule: q. d. Oh that the Lord's 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 he simply desire that all might prophesy, but that all were Prophets, i. e. gifted and called for such employment: so that his wish implies that none might prophesy 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 prophesy, 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 prudential sayings, Ergo, Artificers may Preach. Thirdly, Because Moses wisheth that all the Lord's People were Prophets, i. e. men in Office, and so might prophesy, Ergo, laymen who never were called to be Prophets, might prophesy, &c. These things hang together tanquam arena sine calce, like ropes of sand; and come as near 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 judges and the Levies. Besides he sent his Princes to teach in the Cities of Judah. Now if Jehosaphat and his Princes taught▪ (who were not men in Office) then private gifted persons may also teach, though they be 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. Teaching in Scripture is taken two ways. 1 Sometimes largely 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 quickening them, and exhorting them to do 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; b 〈…〉 a Master teacheth his scholar, and a Father his Child yet doth not Preach. Thus Jehosaphat makes a general exhortation to the Judges and Levites, to be faithful in the discharge of their Places as Judges on the Bench use to do; yet this is not Preaching, neither is it so called: read but the Text, and it will clear itself, 2 Chron: 19 6, 7. Jehosaphat 1 Exhorts the Judges to be impartial and sin●●ere: v: 8, 9, 10. He exhorts the Levites to fidelity and sincerity; to this end he sets up a Presbytery and appeals, v: 10, 11. For in Jerusalem they had a high State or council of Sanedrim, to which all appeals were made from inferior Courts, and to which all causes of difficulty were referred, both for ecclesiastical and civil affairs: a notable place against Independency. Thus did the Princes teach: they did not take upon them to be expounders of the Law, or usurp the priest's Office; they did not Preach Sermon-wise, or in the same manner as the Levites did: else why doth Jehosaphat send Levites to teach the Word of the Lord, if the Princes might or could have supplied their Office? 2 Take Teaching strictly for a pastoral 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 spiritual. to all. Ruth. We may not so expound Scri●●ure▪ as to make 〈◊〉 contradict itself, 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 Jehosaphat sent, taught the People; How? Not as the Princes in a general 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 kingdoms round about, so that they made no war against Jehosaphat. Oh that Magistrates would promote the ministry! this would be a means to preserve our Peace, and free us from the fear of Enemies. 2. Exalting and encouraging a faithful ministry, is a means to bless and increase our temporals, v: 12, And Jehosaphat waxed great exceedingly, and built Castles and Cities of stone: he had Riches in abundance. We must distinguish between regal Teaching and ministerial Teaching. King's teach in a civil, coactive, commanding way: but Pastors in a ministerial 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 encroachments; 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 only accompanied 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 do I am said to do myself. So Christ is said to baptize, but 'twas by his Disciples; ●or he baptised none himself, Ioh: 4. 1. Hence Junius in loc. reads it thus: Shalac lesarau; Misit cum praefectis suis Levitas ad docendum: Jehosaphat sent with his Princes Levites to teach; he sent them to take care that the Levites should do their Office in that time of apostasy. 4 I answer by way of Concession; Dato, sed non concesso: suppose we should give you that which we do not grant you; viz. That the Princes did Preach; Piscat. in loc. yet here's a vast difference between them and our gifted-brethrens: V Rutherf. for, 1 These Princes were sent to teach, Due Right of p. 282. &c. by the Magistrates command, but our jehosaphats 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 nailers, tailors, &c. who have no such breeding nor abilities. 3 They had Levites to join with them, who were men in Office: But you (many of you) scorn at Ministers, nickname 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 ministry. and their maintenance Antichristian, &c. here's convitiorum plaustra, whole loads. Let such know that Christ takes the indignities done to his ambassadors as done to himself: He that despiseth you, despiseth me: we 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 entreat him as a Father, 1 Tim: 5. 1. And the Lord gives a special caveat, that we take heed that we forsake not the Levite as long as we live upon the Earth, Deut: 12. 19 How contrary to these Precepts do many in our times walk, who hate not so much the person as the Function; and rail upon us not for personal failings, but because we 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 go with the Levites, to countenance and assist them, Engo▪ gifted-brethrens may go against Levites, to ruin 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 relics of idolatry are ruined. These are Arguments à baculo ad angulum: Because my staff stands in the corner, Ergo, 'twill rain to morrow, &c. The fourth Objection. From 1 Sam: 10. 5, 6. Saul did prophecy and his servants did prophesy, 1 Sam. 19 20, 21. Answ. This was extaordinary, as being a supernatural work of the Spirit▪ and not an Office: 〈…〉 Saul by the instinct of the Spirit praiseth 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 ecstasy, and joined with the sons of the Prophets in pra●sing God with Psalms and Songs▪ and speaking of Divine matters; and were so transported with a Spirit of prophecy, like the Prophets, that they forgot their business, 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 ordinary 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. Answ: These were called extraordinarily, Extraordinarium non facit regulam commun●m. and showed it by their extraordinary gifts in the discharge of their places and Callings; and therefore Amos when he was forbid to Preach, doth not plead that he was a Gifted-man, ●●can loci, p. 340. &c. but pleads and proves his extraordinary Call, and that he was sent of God to Preach his Word, Amos 7. 15. V. Owen Duty of pastors and People, p. 33. 34, &c. The Lord took me as I followed the Flock, and bid me go, prophecy; I did not run on my own Head, nor Call myself, but the Lord gave me 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 prophesy, &c. And Isa: 54. 13. All thy children shall be taught of God, Jer: 31. 33, 34. Joh: 6. 45. Answ: The Scripture is the best Interpreter of itself; and one place, compared, Optimus interpres seriptura●●st scriptura. helps to illustrate another: If we look into Acts 2. 16, 17, 18. it will illustrate this place; there Luke applies this Text in Joel to the days of the Messiah, 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 mean, never so low and contemptible, be they sons or servants, male or female, bond or free, rich or poor, 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 prophecy and Divine revelation, whereby they shall be able ex tempore, without study, to expound prophetic Scripture, and foretell things to come, as Agabus did, and the four daughters of Philip; Their old men by divine dreams should foretell things to come, and their young men should see Divine and prophetic Visions, &c. Acts 19 6. & 21. 9 1 cor: 14. But I will also give them Dona gratum facientia, my special Grace, as the Spirit of illumination, Sanctification, Regeneration, Faith, Love, Obedience; I will teach all believers, all my Elect, of what Age, Sex or condition soever, this precious and more excellent way. This Promise was fulfiled 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 spoke 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. So then we see these words are only a promise, but no precept for Lay-preaching: Now to argue thus; Because in the Primitive times God endowed believers with an extraordinary measure of the Spirit; so that they could prophesy 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 public. 3 Because the Lord promiseth to pour his Spirit on his handmaids (they did prophecy and foretell things to come in the Primitive times) therefore women (who are forbidden yet) now may Preach, &c. This is nailers, logic and smells very strong of the anvil. As for these promises, Ier: 31. 34, &c. the sum of them is but thus much, viz. that in the days of the Gospel, God's people shall by his Spirit have a more full and clear 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. Allegations out of the New-Testament for Lay-Preaching, Answered. The first Allegation. FRom the example of Christ: If he disputed in the Temple, and preached in the Synagogues without a Call: R● binson ag. 〈◊〉. p. 38. then laymen, 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 speak and teach in public, 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 he did? Matth. 9 35. Luke 4. 16, 17. Answ: All Christ's actions are not for our imitation; he did many things which we may not, Vivendum est ●egibu●, non 〈◊〉 Weems. ●●●ewith Syn. ●art 1. p. 266. cannot do; we must live by Rules, and be led by them, and not follow any one's example against or besides the Rule; for that which was lawful in Christ to do, may be unlawful in us. 2. 'Tis true Christ disputed with the Doctors at twelve years old, but he 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 ecclesiastical meetings, who was known to have some gift of understanding in the holy Scripture, Joh. 3. 2. we 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 entreat 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 thorough all the Regions round about, and he 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 show such a life, such Doctrine, such Miracles as Christ, and I know no man will envy their Teaching. 4 The Question still will be, whether Christ ta●ght publicly before he was thirty, and before he was baptised, or after? The most received and approved opinion is, that he did not observe this custom of public Preaching in the Synagogues, till the time of his ministry, 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (i. e.) in potentia, robore, vi spiritûs q. d. Jesus 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 he entered on the ministry (which they must grant that hold this opinion: Stella in Luci 4. p. 151. ) for he Preached at Capernaum and Galilee, and the places adjacent, and after comes to Nazareth, Matth: 13. 54. Luk: 4. 16. he was bred there, and so his low and private kind of life being known to them, he comes last to them. 5 Let us grant it, Rutherf. Due right, p 286. Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. 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 be no precedent to us, who are to walk by Rule, and the Canon of the word, and not by such disordered examples. The second Allegation. Secondly, Robinson's Pl●a, p. 39 They allege 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 Christ's resurrection; then 'tis go to all Nations, Matth: 28. 19 before 'twas, Rather go to the lost Sheep of the house of Israel; they had a further confirmation after, and greater measure of God's 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 nail dead, ●oh. 42. They had power to baptise, which no man out of O●fice hath, our brethren 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 he had before sent forth the twelve, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, de●igno, 〈◊〉, & constituo, 〈◊〉 eigh. now also he sends forth these, and Satan falls like Lightning before their powerful Preaching, v: 17, 18. So that Ch●ists appointing these was a designation to a public Office, as the original signifies, V. Leigh's comment 〈◊〉 N T Luk 10. 〈◊〉 Ruthe●f. p. ●●2. a creating and ordering of them, as that pious and industrious critic, 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. brethren may Preach. A●s●: 〈…〉 You do w●ll to rank yourselves amongst Scribes and Pharises▪ l●ke lettuce, like Lips; R●m acu tetigistis; you have hit the nail on the head: since you can have no help from true Apostles, now you flee to false ones. This is Petitio principii, a beggarly 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 replied, that this was but one particular instance, and so could not make a rule, no more than 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 nailing Preacher is ignorant, ergo all are ignorant, &c. This was your baker's logic, 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 Jerusalem: and who were they? v. 24. They that were sent, were of the Pharisees▪ So than 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 chair, (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 Jeremah was, and other extraordinary Prophets. A Lap. The fourth Allegation. Acts 7. Stephen being a Deacon, and no Pastor in Office, yet Preached, Ergo, unofficed 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 special Commission from the Spirit he goes from Jerusalem to Samaria▪ and thence called by an Angel to 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, profit. antur, doceant, arguant & proficiant. A Lap. when by improving their talon, 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 church's 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 Mary's time that did confess and profess the Truth before their adversaries were Preachers. The fifth Allegation. Act. 8. 4. They that were scattered 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 Jerusalem, 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 {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 men out of Office: Seaman Diatrib. Preface. Argumentum ab authoritate negante, sed non ab authoritate negatiuâ, 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 negatiuè, nihil concluditur. Arguments drawn from silent authority, conclude nothing. We do not read of Adam's 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 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 prophecy, 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 prophecy. 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 ministry. 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, shows more than ordinary assistance. To this assents Reverend Perkins. Some (saith he) the Lord calls by special instinct▪ and extraordinary Singulari 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 God's 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 apostasy, 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. 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 persecution▪ 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 Jerusalem, 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. x 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 Jerusalem, a planted, settled, 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 beginning 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 settled ministry, settled Ordinances settled 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. laymen 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 persecution of Steven, did publish the Gospel where there was no Church. Acts 11. 20. But how eminent soever men's abilities are, The {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 public Order, in public 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 near they come to their pattern. The Parallel. 1. Those dispersed had extraordinary gifts. But our gifted Brethren have not ordinary. 2. These had an immediate Call. But ours have not a mediate. 3. Those Converted many souls. These Pervert many. 4. The Hand of the Lord was with those. The Hand of the Lord is against these. 5. Those preached the Word if God, Act. 11. 19, 20. These deny the Law, and preach New-lights. 6. Those preached in times of Persecution. These in times of Peace. 7. Those preached in unplanted Churches, amongst Heathens. These in planted Churches amongst Christians. By this time I hope I have leveled 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 only 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 nonsequitur, 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 they were always 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.) publicly 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 publicly in the Assembly of believers to preach the Word of God in Christ's Name, &c. Thus he. What have we to do with Jewish corrupt customs? We are to wal● by Rule, and not by such new Lights. The liberty given in their Synagogues, can be no precedent to us, no more than the custom 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 custom, in corrupt times to call forth gifted men to speak in their Synagogues; Ergo, we must leave the Word, and follow their superstitious customs. This is sure some shoemaker's logic: it's set upon the Last, and stretcheth well. The seventh, a Tower. The example of Apollo's, 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 brother's conceits; here they triumph (though it be before the Victory:) Apollo, Apollo's preached without a Call, &c. But let us approach near it, and we shall discern 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 Jewish 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 shall prove your case & 's to be different; and than 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 Apollo's, who by his authentical ministry called Grace, Rom. 1. 5. & 15. 15. Apollo's. 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, expressly 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 joined 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, Apollo came after me, and by his ministry expounded the same Doctrine of Christ to you, Formatus ●uit à natura, informatus curâ, confirmatus praxi, in iis quae sunt Domini. Prid. and so watered what I had taught. Hence the learned Zanchy ranks him with Evangelists; Timothy, Titus, Silvanus, Apollo's: these were not tied 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 than 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 God's Spirit, to propound, expound, and persuade them to men. Instructed in the way of the Lord; He had learned the coming of Christ into the world, and his Doctrine, when John the Baptist had taught obscurely and imperfectly of it; but had not participated of the 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 John, (i. e.) the Doctrine which John 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 harken to the Counsel of Sarah, and Job 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 believers and helped them much. 2. He was able to convince gainsayers, vers. 28. he convinced, he mightily convinced the Jews, and that not privately, for fear of opposition but he undertakes them publicly; and this he doth not by weak human 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 Messiah 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 prophecy in abundance, for the gathering and perfecting of his Church, &c. 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 Apollo's 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. 1. Apollo's was a man of extraordinary abilities. These (most of them) have not ordinary. 2. He is called a Minister, and was a Preacher. These are Diminishers, and Praters. 3. He was an Helper to the Apostles. These are Hinderers to their Successors. 4. He was Eloquent. These are Loquent. 5. He was mighty in the Scriptures. These in Raptures. 6. He taught the things of God. These their own Fanries. 7. He taught frequently. These firily. 8. He taught boldly and openly in the Synagogues. These clancularly creep into houses and corners. 9 He was very humble and lowly. These very proud and self-conceited. 10. He had the approbation of the Church of God. These preach without it. 11. He convinced and converted many. These will not be convinced in themselves, nor do they convert any; yea, they pervert many. 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 prophesy; and tells them, vers. 31. they may all prophecy, &c. Hence our Brethren conclude, that all that have Gifts may prophesy in public. Our gifted Brethren build very much upon this Text; and being pursued, they run hither for shelter; but in vain, being merely deluded with the word All, as if the Apostle had commanded all the Godly promiscuously to preach, when he speaks only to Prophets, as the context clearly shows. The Question than will be, who are meant by this word, All v. 31. Ye may all prophecy. 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, than all should baptise; (for Christ hath joined Preaching and baptising) 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 spoke by immediate revelation, without study: then follows, v. 31. For ye may all prophecy, 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 public, 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 publicly in Christ's Name in the Assembly: So that the Apostle speaks not of all believers 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 only to Ministers and men in Office; and therefore our Saviour expressly distinguisheth a Prophet from a righteous man, Mat. 10. 41. q. d. All you that are Prophets, and have the gift of prophecy, and extraordinary revelations, so that you can dextrously open hard Prophecies ex tempore, without any study, and interpret prophetic 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 edify▪ &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 betrayed your cause: for if these were Prophets, as you confess they were, and I have proved from the Text; then unless you can prove yourselves to be Prophets, and men in Office, this place will no whit avail 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 sense of prophetic 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 only 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 show 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 officers, Eph. 4. 11. Three things T. P. objected against this Answer. 1. That these could not be Extraordinary Prophets, because (v. 29.) their Doctrine was to be tried. Answ. Vide Ruther●. Pl●● for Pres●. p. 250, &c. This trying and judging did not consi●t in calling them to account, as for the truth of that which the holy Ghost inditeth; but to consist in the judging the meaning and consequence of things inspired, which even the persons from whom they came though not ignorant throughout, yet were not able of themselves to sound to the bottom. 2. An Extraordinary Prophet (though in penning Scripture infallible, yet) in other points might err. Aaron erred, Exod. 32. 4. Peter erred about the calling of the Gentiles, Acts 10. 15. and Gal. 2. 14, The Apostles were ignorant of Christ's Resurrection, and his Sufferings▪ &c. and therefore they were commanded to try the spirits; and Luke commends the Bereans for trying the doctrine of a Paul and Silas▪ Acts 17. 11. for although these Prophecies were infused by the holy Ghost that cannot err, yet all things are not revealed to one; and that which is not revealed to one, is oftentimes revealed to more, and sometimes in a clearer manner. There might be also something mingled with that which the Prophets received: and it might so fall out, that that which they added of their own, by way of confirmation, illustration, or application, might be justly▪ subject to censure: withal, it must be tried and judged by others, whether the Prophecies proceed from the inspiration of the holy Spirit, Vide Large Annot. and according to the Rule of Faith, Isa. 8. 20. 2. 'Twas objected, that these could not be Extraordinary Prophets, because (v. 3.) they spoke to edification, exhortation, and comfort, as Ordinary Prophets did. A. The Answer is easy: The Extraordinary Prophets, as Amos, Isaiah, Ezekiel, &c. did preach to edification, exhortation, and comfort▪ as well as the Ordinary. 3. 'Twas objected, Hoc aliquid nihil est nuci cass●● simillimum, quod si cultro veritatis ape●iat●r, nihil intus inveni●tur nis● vani●as & inanitas. that the Apostle forbidding women, did give liberty to men to preach. A. I see you will play at low game before you will ●it out. I answer therefore by way of concession, and grant that the Apostle forbids women and enjoins men to preach: but what men? Not all gifted men in general, but all men gifted, and called to be Prophets, as I have clearly proved▪ p. 57 2. If you will argue fitly from this place▪ it must be thus: The Apostle forbids all women▪ gifted or ungifted, to preach; There fore all men, gifted or ungifted, Hoc {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. are allowed by the Apostle to preach. No doubt but than we should have good Preaching! 3. No woman may administer the Sacrament; He that desires fuller satisfaction on this Text' let him peruse reverend M. Rutherf. Due Right of Presb. p. 297 and Workman ag. Lay-preach. p. 14, &c. therefore, any man may. I shall conclude this Point in the words of a Reverend Divine. It's granted (saith he) that all Orders Officers, or Members of the Church above Ministers, may preach as well as they, whether ordained, or uno●dained; as Apostles▪ Evangelist▪ and Prophets. For Prophets▪ such as are under the New Testament, they are always placed next unto the Apostles and before Pastors & Teachers 1 Cor. 12. 28, 29. Eph. 4. 11. In the Primitive times there were many such; Thorndike on Rel. Assem. c. 5. yea▪ many in one Church, as at Antioch and Corinth: whether these were ordinary or extraordinary, it is easy to judge, by the continuance or discontinuance of them in the Church in after-ages▪ an at present. If there be any so gifted by the holy Ghost, above ordained persons, that they are worthy to take place of them, and of Evangelists; let them by all means have the liberty of their Gifts, and their proper denomination: I think ordinary Ministers should give them the right hand of fellowship, and place. As for any kind of Prophets or Prophesying in the public Congregation below Ministers and their ministry, there is none to be found in any enumeration of Scripture, either in Rom. 12. 1 Cor. 12. or Eph. 4. where we were most like to find it: and therefore it is still with me resolved, that the Prophets and Prophesying which we read of, 1 Cor. 14. was extraordinary. He that believes three kinds of Prophets under the new Testament let him distinguish them. Thus he. I shall gather up all into a Parallel▪ because logic doth not please you. Contraria juxta se ●osi●a magis elucescunt. 1. T●ose were Prophets. But our gifted brethren are no Prophets. 2. T●ose were Extraordinary Prophets. These no● Ord●nary. 3. T●ose had a spirit of Revelation. Th●se of D●lusion. 4. Those could dext●rously expound prophetic Scripture. Th●s● are dextrous in dark●●●ng t●em, and some in d●ny●ng them. The ninth Objection. Rom. 12. 6, 7, 8. Having the● gifts differing according to the grace that is given to us, whether prophecy, let us prophesy, &c. Hence they gather, that all that have the gifts of prophecy, may pr●phe●ie, &c. A. 'Tis granted, that they who have the gift of prophecy may prophesy; and they that have the gift of ministry (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 only, 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 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 officers 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. Prophecy; (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 en 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 ministry are comprised, 1. He that giveth▪ i. e. the Deacon; 2. He that ruleth, i. e. the ruling Elder. So then, by prophecy, 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 prophesy and expound the word, &c. Therefore private gifted persons, who are not men in O●fice may prophesy and expound the Word. This is Kneading-trough-L●gick. The tenth Objection. 1▪ Cor. 11. 5. Every woman that prayeth or prophesieth with her head covered &c. Here (say they) were women that did prophecy. Par&us. Vide Leigh Comment. loc. Now if gifted women did prophecy, then much more may gifted men. ●hus Mi●●am, Anna and H●lda prophecy, 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 Peter's keys jingling at her girdle. Aquila and Priscilla▪ by their private instruction and admonition, were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, adjutores mei▪ my helpers. And so not only 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. To it. 2. 3. 2 Tim. 1. 5. Yea, a woman in her husband's 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 joining with such as pray or prophesy▪ and going along with them in their heart. 2. We must distinguish of prophesying. So Pisca●or in locum. 1. There is prophesying 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 prophesy. 2. Prophesying 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 shee-preachers and publishers of God's praise: V●Ainsworth, in Psal. 68 11. Sic A Lap. in loc. In those days▪ after the obtaining of some great Victory▪ the women were wont to sing Songs unto God; as Miriam. Deborah, &c. and so the word prophecy 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 prophecy; according to that promise, Apostolis loquitur de mulier●bus spi●i●u precum & Prophetiae 〈◊〉, etc Par●●● in l●c. Joel 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 their liberty, the Apostle enjoins them silence in public for ever, 1 Cor. 14. 34 35. Let Your women keep ●ilence in the Churches; for 'tis not permitted for them to speak: and tells them 'tis a shame, because not only against a positive Law, but against the Order of Nature. In 1 Tim. 2. II, 12. he prohibits their public teaching, and that for two reasons: I. In respect of man's 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 court and order of Nature? 2. From the woman's 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 woman's solicitations and intici●g▪ to whom he yielded 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 public teaching for ever. The eleventh Objection. 1. Cor. 16. 15 16. The house of Stephanas addicted themselves to the ministry of the Saints &c. Hence the Anabaptiss ignorantly gather, that a man may call himself to Preaching, and needs no ordinary Call to the ministry. A. 1 It doth not appear that the house of {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} were Ministers and Preachers, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 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 ministry and service) 〈◊〉, to the service of the Saints: they were not compelled or hired to it, but (which was their glory) they cheerfully 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 you please either for the service of the ministry, 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 Anabaptiss (the firebrands of Societies, Leigh Critic. as one rightly styles them, that make these Saints to call themselves do make the Scripture to contradict itself: 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 enjoined subjection, i. e. reverence and honour suitable 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 yourselves for them, and submit yourselves 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. A. The fallacy lieth in the word Teachers; there are two sorts of Teachers. 1. Some are public Teachers, who teach as Officers, authoritatively by virtue 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 longam 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 believers 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 near 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 mortify the old man, and offer up their souls and bodies in sacrifice to God; and so they are Kings spiritually, because they reign 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 publicly; for then the whole body should be eye, &c. 2. A. I shall show the weakness of this Argument per iaem, thus: The Office of a King is to Rule: but every believer is a King; Ergo. 〈◊〉 ●o ye not get into the Throne, put on your Kingly Robes, 〈…〉 p. 8. take state upon you, ride on with King John a Leyden the tailor, 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 talon 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 publicly, for then many women who have excellent Gifts should be Preachers; but privately, in that sphere and place where God hath set him; public persons must use their talon publicly, and private persons by private instruction, admonition, and in their Families. This place only enjoins 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 prophecy: Secondly, the ministering according to our abilities. The fifteenth Objection. Revel. 11. 3. the two witnesses prophesy; not only the Clergy, but all the faithful. 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 public 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 pennyworth of their small reasons, Hac reci●âsse est re●u●âsse. ● Pet. 3. 15. Jam. 5. 19, 20. a parcel of bare bones, the very naming them is confutation sufficient; as 1 Cor. 1. 27, 29. God hath chosen the foolish things &c. Ergo, laymen 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, and show how great things God hath done for him; and he went and preached; Robin's. against Yates, p. 42, &c. published it, saith our Translation. A. 1. He had Christ's command to do so. 2. He only 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. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, 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 critic 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, Robin's. Plea, p▪ 44, &c. Ioh. 4. 28▪ 29 &c. She preached Christ to her neighbours; 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 herself; but seeketh only 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 logic, 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 〈◊〉 than I have done. Object. Your ministry is A●●ichristi●n; you are 〈◊〉 Divines, Egyptian Enchanters, ●ug●●rs limbs of the D●vil 〈◊〉 covetous lordly sed●tious 〈◊〉 the troubl●●● 〈…〉 ● riest ringleaders to Babylonish confusion, trained up in 〈◊〉 Hea●h● ism▪ vain Philosophy, ung●dly Ar●s; Legal 〈…〉 lion's persecutors of the Saints; y●ur maintenance antichri●●ian lik● Simon the Sorcerer; Priestly S●rib●s and Pharisees, Hypocrites▪ etc A whole load of such ignominious titles you may find in a little Pamphlet of one* collier, 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 rejoice, 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 show to his ambassadors. 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 always ●ndure the indignities which are done to himself; for he that despiseth you, despiseth me. But he will arise, and smite thorough the loins of them that rise against him, and of them that hate his ambassadors, 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 ministry 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 servants we are, and in his Name do we execute our Ministerial Functions, and not in the Bishops. The Authority of the Presbytery is only Ministerial service▪ whereby it testifies, 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, jewel▪ 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 join 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. 5. Admit some of them have been Popish and wicked yet we must not condemn all the Apostles for one Judas; 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 always 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 leprosy 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 ministry 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●. precept. 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 dispense 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 ministry and a false ministry, as we do betw●en a man that is lame or blind, and a man that is but the picture of a man, &c. though corrupted with many superstitious Ceremonies) than the Ministers also were true Ministers, (for substance, though some corruptions were mixed with it) else their baptising had been invalid, and no better than a Midwives baptising. But 'tis acknowledged that their Baptism was effectual: Therefore their Ordination was effectual. If no Reformed Church did ever rebaptise such as were baptised by them, why should Ministers be reordained, more than rebaptised? 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 err: 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. 4. Arg. If your Ordination be Antichristian, Quis tul●rit gracchoes▪ 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 Show one precept or precedent 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. 1 Popish Priests are ordained to Sacrifice. But our Ministers are sent to Preach and Pray. 2. They teach the Traditions of men. But ours teach the perfect Word of God. 3. They mix the Sacraments, and alter both their Nu●ber and their Nature. But ours preser●e them in their purity both ●or Number and Nature. 4. They a●e for Mass. But ours abhor it as a filthy Idol. 5. They are the Pope's sworn Vassals. B●● ours have witnessed with their blood against him and his. 6. These pervert Souls, and draw them from Christ. Ours C●nvert Souls, and bring th●m to Christ, as yourselves 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 public Assemblies from which you now separate. And if once you found Christ walking amongst us, how is it that you do now leave us? Are we less, and not rather more reformed than 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 than Christ? Is not this an evident token that we are true Churches, and have a true ministry, because we have the Seal of our ministry, even the conversion of many sons and daughters unto God? Doth not the Apostle from this very ground, argue the truth of his Apostleship? 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 separating from us; for 'tis a greaat aggravation of your sin, that you separate from us in a time of Reformation: whilst public Authority hath been at work to find out God's way, private persons have taken their advantage to set up their own. Whilst the one hath been reforming, the other▪ instead of joining 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, than 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 years 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 boil out her scum, now that she begins to be more refined and reformed; now to forsake her, truly 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 error and oversight 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 years 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, 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 only Mr. Ainsworth's more rigid, but Mr. Robinson's 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 mind, 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 employment▪ 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 myself 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 die, so my God's honour may live, I have enough. Now to the only wise God, Domine Deus, quaecunque 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. FINIS.