ΔΙΑΤΡΙΒΗ. Wherein the judgement of THE Reformed Churches AND Protestant Divines, is showed, Concerning PREACHING By those who are not Ordained MINISTERS.  
London, Printed for Peter Cole, and are to be sold at his shop at the sign of the Printing-Press in Cornhill, near the Royal Exchange, 1647.   

Concerning Preaching by those who are not Ordained Ministers.  
A Man may lawfully Preach the Word, who is not called to be a Minister. For,  
1. He may Preach who is sent; But one may be sent who is not sent Ministerially as an Officer, as appears Rom. 10.14, 15. How can they preach except they be sent? etc. The sending, is not a Ministerial, Ecclesiastical sending, for than none could be an instrument to convert another but a Minister; For it's said, None can believe but by hearing a Preacher sent. And again in the 18. Verse, The sending is expressed by the going out of the Sun, as appears by Psal. 19.4. Where the same words are: Now the course of the Sun is natural and by providence. Yea last, Whereas the Apostles scope is to take away doubting from men, as appears by Verse 6, & 7. Say not in thy heart, who shall ascend, & c? He had by this laid the greatest ground of doubting that could be, for every man must doubt whether he have Faith or no, and whether he shall be saved or no by that Faith, till he be sure his Faith was wrought in him by a Minister lawfully called into office (and that he cannot be, unless he be sure he that made him Minister was lawfully called, etc.) For saith the Text, That is not saving Faith which comes not by hearing of one sent. It remains therefore that the Apostle speaks of a providential sending, by giving men gifts, and working with them in their use and exercise.  
2. The Prophets might preach, 1 Cor. 14.3.31. But they were neither such as were immediately inspired with prediction, for women that were so inspired might deliver their Prophecy in the Church, but there women are forbidden to speak, Verse 34. Nor were those Prophet's Ministers, for Verse 23.26. he speaks of Prophecy as a gift in all or most of the members of the Church, and forbids it to none but women, Verse 31.34. Lastly, Those gifts which are required in a Prophet, Verse 3.26. are such as men ordinarily may attain by industry and study, Verse 1. and do attain unto in the Church.  
3. Ruling Elders may preach (who are not accounted Ministers) They must, 1 Tim. 3.2. be apt to teach. To make this out to be meant of Ruling Elders: Consider, that either those qualifications mentioned in that Chapter, are the qualifications of Ruling Elders, or not. If not, then is there an office of Ruling Elder appointed, without showing what a one he should be, which is not likely, seeing the qualities of the Deacon (an inferior officer to him) are punctually set down there, Verse 8. As Timothy could not tell how to behave himself in the Church about other officers, 
1 Tim. 3.14.  unless it had been set down what kind of persons they should be; he could not, much less can we tell how to behave ourselves in the Church of God about them, without such direction. Certainly Ruling Elders are not of Christ unless they be described; described they are not, unless where the Teaching Elder is described: If they be described there, they must be apt to Teach, that is, be able by sound Doctrine both to exhort, and convince the gainsayer, as it is expounded, Tit. 1.9.  
4. It's granted on all hands, that such as intent the Ministry, though not yet in the Ministry, may Preach: Therefore Preaching is not an adjunct belonging only to the Ministry, or an act formally flowing from it. As it implies a contradiction that a formal act should be before the form be introduced; so it doth, that none but one in Office may Preach, and yet one may Preach to get an Office. Hath the intention of being a Minister begotten this power, as fire makes the wood smoke before it flame? No; For the intention is but conditional, if he Preach well: Yea and not only so, but if he be otherwise fitted. As a Minister is so necessary to the Sacrament of Baptism, because its an act of Office, that though the child should die without Baptism, yet it may not have it without a Minister; upon the same reason none may Preach in order to the Ministry, if to Preach be an act of Office, whatsoever may be pretended for it.  
5. If is also granted, that men that are not in the Ministry may write Commentaries on the Scripture on any Text or Book, and write more Contionatotio, sermonwise. if they may Preach by their Pen, they may by their Tongue also.  
6. Of this mind are the Reformed Churches. Not only Prophets in Orders, but the Common people, who sit in their seats, may lawfully speak that of the word of God in the Church, 
Non solis per ordinem Prophetis, sed vulgo in subselliis sedentibus, in Ecclesia de verbo loqui licebit, quod spiritus revelasset. Qui nos si numquam remisisset nunquam tot errores in christi Ecclesiam fuissent inducti. Sunt enim semper qui per Spiritum coelestem deprehendunt, affectuum docentis fraudem, qua deinde patefactâ, liberaret verbum à violentia depravatione. Paulatim vero huc ventum est, ut quicquid perversissimus quisque Nugator pro suggestu, in loco Prophetae effutiret, pro Oraculo haberetur, & quisquis non haberet, sed vel contra mutiret, crudelissimè vapulacet. Tom. 1. p. 196. ad Emserum.  which the Spirit hath revealed to them, saith Zuinglius. And if that custom had never been laid down, there had never been so many errors brought into the Church: For there are always some who by the heavenly spirit do take notice of the deceit of the affections of the Teacher, which being laid open, the word would be free from violent depravation. By little and little it is come to this, that whatsoever every, the most corrupt Babbler shall utter unadvisedly in the Pulpit in the Place of a Prophet, must be counted for an oracle, and whosoever doth not esteem it so, or whispers the least thing against it, shall suffer from men's Tongues most cruelly. The like he saith in his Commentary, 
Tom. 2. p. 45. li. Ecclesiastes.  on 1 Cor. 14.29. Let the rest judge: And professeth that they would in a short time take up the practice in the Tigurine Churches.  
Aretius. 
Aretius.  The Church of God of old did not lay all on one man as now it doth: 
Vetus Ecclesia non uni omnia imponebat, ut hodiè fit; Minister hodiè solus agit, & omnia ferè in caetu, orat, legit, interpretatur, revelationes profert, docet linguas explicat, cantum exorditur. Olim non ita, sed alius legebat locum Scripturae, alius interpretabatur, aliud addebat suum judicium, alius preces habebat, alius canebat, alius acclamabat Amen, & similia. Sic nemo videbatur otiosus in toto coetu. Aretius' in 1 Cor. 14.26.  Now the Minister doth all almost in the meeting, he prays, reads, interprets, brings forth what God hath revealed to him; He teaches tongues, explains, gins the Psalm. It was not so from the beginning, but one read a place of Scripture, another interpreted, another gave his judgement, another prayed, another Sung, another said Amen, and the like. And by this means no man in the assembly was idle.  

Iterum apparet olim in coetibus officium docendi multis in cubuisse, nec enim unus omnia praestabat ut hodiè. In ver. 28.  And upon the 28. verse, It again is evident, that of old the duty of teaching lay upon many in the Assemblies, and one did not do all, as we do it now.  
Peter Martyr, who was sent for to help on the Reformation in the time of King Edward the 6. upon those words [you may all prophecy one by one] When he saith [All] he seems to exclude none of the common sort of Christians; 
Cum dicit Omnes, Nullos ex Plebe Christiana videtur excludere. Sed quia putant obliqui hoc tantum ad ordinem Prophetarum pertinere, & quia nos dicimus ad Plebem quoque hoc referendum, & absurdum existimant & contra Patrum sententiam dici: Operae pretium fuerit audire Ambrosium, quid hoc loco, de re hujusmodi statuat. Triplicem ordinem eorum qui sunt in Ecclesia facit, Aliqui Seniores in Cathedris sublimioribus sedent atque hi sunt Presbyteri: Alli occupant subsellia in inferiori loco: sunt posteremo qui sedeant in pavimento super Mattas. Quibus si revelatum fuerit, dandus est locus, non enim despicendi sunt cum membra corporis habeantur. Et supra visus est sententiae hujus rationem afferre, sicut enim minimè conceduntur uni omnia; sic etiam nullus est tam parvo loco. Et aliquid impertiatur, ut nemo sit vacuus Dei gratia. Pet. Mart. in 1 Cor. 14.31. which he also dedicated to K. Edw. 6.  But because some think that this belongs only to prophets in orders, and think that its both absurd, and contrary to the judgement of the Fathers to refer this to the Common sort of Christians, it will be worth the while to hear Ambrose, and what in this place he determines in this case; he makes three ranks of them who are in the Church. Some sit in higher seats, and those are Elders; Some on seats in a lower place: Some sit on the ground upon Mats: Place must be given unto them if any thing be revealed; for they are not to be despised, seeing they are accounted members of the Body. And he gives this reason for his opinion, Because as God hath not given all to one, so there is none of so mean place, but something is imparted to him, that no man may be without the grace of God. This he goes on to say was an ancient custom amongst the jews, which being good and laudable, the Apostle disdains not to bring into the Church of Christ, seeing it is not a legal Ceremony, 
'tis no legal Ceremony.  but conducing to the Reformation of the Church. That it was a Custom amongst the Jews in their Synagogues, appears by Story of the Evangelists, where Christ being yet a child was admitted to hear the Doctors, to ask questions of them, and to answer: Whereby you see that neither was he rejected for his age, being young, nor for his condition, being accounted a Carpenter's son. And afterwards, when Christ was elder, there was a Book given him in the Synagogue to read and interpret.  

It differs from Anabaptists.  This Peter Martyr distinguishes from the Anabaptists, thus, That the Anabaptists give all leave to speak, without making any difference, and they acknowledge no order of Ministers in the Church; Whereas the Apostle only, doth not lay this only on them. As every man (saith he) may speak in the Parliament, though the Law be made by the better part, so etc. And he persuades to use this upon holidays, and complains of the Church's loss in not having it. 
Ibid.  Conventus hujus modi maxima cum jactura amisimus.  

In omnibus Ecclesiis, sive nascentibus, sive vegetis, propheticae ordo ex Pauli instituto observetur. Ad hoc Collegium cooptentur non modo Ministri sed etiam Doctores ac ex senioribus & Diaconis, atque adeo ex ipsa Plebe si qui sint qui donum suum à domino acceptum in communem Ecclesiae utilitatem conferre velint. Ita tamen ut prius Ministrorum atque aliorum probentur judicio. Vbi autem is cujus erunt parts vices suas expleverit, licebit iis qui subselliis eum insequuntur, siquidem visum erit adjicere quod ad edificationem pertineat. Ac cum demum concepta oratione ab eo cujus erunt partes coetus claudatur. Harmonia Synod. Belgic. Cap. 5.  The Synods of Embden and Wesel, determine thus; In all Churches, whether growing or grown up, the order of Prophecy is to be observed according to the appointment or institution of Paul. To this company do belong not only Ministers, but Doctors, and out of the Elders and Deacons, yea of the common sort of Christians, those, who have received a gift from the Lord, & will bestow it to the common benefit of the Church: Yet so as they be first tried by the judgement of the Ministers and and others. And when he hath done his part to whom it belongeth, it shall be lawful for them who sitting in their seats go on after him (if it be thought good) to add any thing which may edify. And at last, he having prayed by conceived prayer, to whom it belongs, the meeting is to be ended.  

Church of Scotland.  This also was the practice of the Church of Scotland. At that time we had no public Ministers of the Word, 
History of Reformation of Church of Scotland, printed 1644. in 4. lib. 1. p. 127.  only did certain zealous men (amongst whom was the Laird of Dun, David Forrest, Mr. Robert Lockhart, Mr. Rob. Hamilton, William Harlow, and others) exhort their Brethren, according to the gifts and graces granted unto them. And pag. 130. they make this particular demand of the Queen, That if it shall happen in our said Meetings, any hard place of Scripture to be read, of which without explanation, hardly can arise any profit to the hearers, that it shall be lawful to any qualified persons in knowledge being present to interpret and open up the said hard places, to God's glory and the profit of the auditory. And if any think, that this liberty should be occasion of Confusion, Debate or Heresy, we are content that it be provided, that the said interpretation shall underly the judgement of the godly and most learned within this Realm at this time. And it is to be observed, that this was after Paul Methuen and John Wilcocks, Ministers, were come to them, pag. 127. But it seems they yet wanted more to teach them.  
Cartwright, 
Cartwr. in 1 Cor. 14. sect. 5. p. against Rhemists.  Notwithstanding the use of extraordinary gifts in tongues and Revelation of things to come be ceased: Yet the exercise of conference of their gifts whom God hath bestowed such knowledge of, as may serve to edifying, exhortation and comfort of the Church, remaineth still, for those gifts remain yet whereby those ends may be achieved, etc.  
The Apostle commandeth the Church of Thessalonica, that it should not despise Prophecies, where (speaking in the plural and not in the singular, as Rom. 12. where he specifieth the ordinary Ministers) he seemeth to include their exercise also, which being judged fit to handle the Word, were admitted to speak, although they had otherwise no Public Function in the Church. And having spoken of this exercise by those who have been trained up to the Ministry of the Church, he addeth out of Act. 13.15. That the Rulers of the Synagogue, offering after the reading of the Law, unto Paul and Barnabas to speak (whom they knew not, not could (for Paul's person) know that they were Levites or Priests ordained for the public Ministry of the Church, 
Not only those who are to be Ministers. ) it appears that they made this offer unto them as unto men, whom although they esteemed private, yet judged that they might have some good gift of opening the Scriptures to the instruction of the Assembly. It appeareth also that this exercise was upon the Sabbath day; and therefore, if not at the same time, yet at the same Meeting or day at least when other the public Ministers of the Church executed their office of making prayers, and administering the Sacraments of Circumcision (in the Jews Synagogue) and of Baptism and the Holy Supper in the Christian Church. 
In use in the Christian Church.   

Praedicare aliquo modo ex occasione, atque etiam eodem modo, quo Stephanus & Philippus hoc fecisse narrantur convenit cuilibet fideli, secundum mensuram illam donorum quam accepit. Omnes Discipuli dispersi Euangelizabant Sermonem Dei. Act. 8.4. Bellarm. Ener. Tom. 2.  Dr. Ames. To Preach (in some sort, upon occasion, and in the same sort that Stephen and Philip preached) doth belong to every believer, according to the measure of the gifts which he hath received. Act. 8.4. They which were scattered Preached the Word of God. A captive woman Preached to the Iberians. So did the King, being appointed by that woman, though he was not baptised. And this he urgeth against Bellarmine, to prove this an opinion of the Protestants, that though Stephen who was a Deacon Preached, yet it belonged not to that Office, but he might do it though he were a private man.  
And in his Cases of Conscience, he opens himself further thus: 
Case of Cons. lib. 4. cap. 25. 1, 2, 4, 4.  A special and singular calling is not required to Teach and Preach the gospel upon occasion, Act. 8.4.11.19.21.18.24. And he gives these reasons: 1. Because its the duty of all Christians as much as in them lies, to promote the Kingdom of God, and therefore to teach one another. 2. Sometimes its necessary that men be convinced of their error, and instructed in the truth, before a calling can be orderly gotten. 3. Sometimes the people want a Minister. And farther, he saith, that one may not only Preach privately, but publicly, without a special or particular calling, and that not only in a Church Reforming, 
In Ecclesia instituenda, in Ecclesia etiam constituta.  but Reform; and this tends to edification if order be observed, though none may take the Minstery on them without a particular calling.  
Object. If it be said, that Act. 8.4. Those who Preached the word were Officers, because it's not barely said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they Preached, but they Preached the Word, which is a peculiar speech of those who are in Office.  
Answ. 1. Learned Ames takes it otherwise, and the Leyden Professors.  
2. If it be granted they may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it's enough, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as appears 1 Cor 1.17.) is no more than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alone. And therefore the Translators of the Bible do well render it To Preach the Gospel, though Gospel, which is as much as [The Word] be not added in the Text. That speech [To Preach the Word] is a Pleonasme, and usual in Scripture, as to Eat meat, dream dreams, Joh. 1.3. Without him was nothing made that was made; the latter words are necessarily included in the former: and the like necessity there is to include 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; for what else is that they could Preach to men's Salvation? Act. 2.38, 39, 40, 41. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is and may be said of such acts as are not acts of Office, as appears by Rom. 10.15. Act. 8.35. and especially in the Septuagint (which Luke is observed by Divines to follow most in his phrase and speech, yea to straighten himself to keep their words for the Gentiles sake, when as he could have otherwise uttered things in better terms than they did) as is obvious to any one. 
Cart. on Act. 14.22.   
I might add unto all these, Melancthon, who saith, Those that are not ad publicum vocum vocati, have an express grant to write or teach, by the Apostle, saying, You may all interpret, 1 Cor. 14. ad locum, and therefore excuses them who do it from running before they be sent.  
Dudley Fenner saith, The Prophets are the chief of the Brethren appointed by the Elders to teach or exhort according to their gifts: And he distinguisheth them from those who intended the Ministry, Theolog. l. 7. c. 7. p. 156, 157.  
The same opinion he also defendeth against B. Bridges, pag. 129.  
I might also quote Mr. Bates, p. 133. Musculus, etc.  

Voetius Professor of Vtricht.  I shall add in the last place Voetius, who in defence of the Belgic Churches against Jansenius, who it seems laid such men's preaching to their charge, says this: Some few who before they had any calling by the Church, did in any place, by writings, 
Pauci aliquot qui ante omnem vocationem Ecclesiasticam alicubi Scriptis, disputationibus, adhortationibus, lectoribus, imò & praedicatoribus privatis, homines ab errore & peccato revocare studuerunt, non usurparunt sibi ministerium Ecclesiasticum sed tantum illud egerunt quod omnibus licere Janscnius concedit. Desp. causa Pap. pag. 71.  by writings, disputations, exhortations, lectures, yea and by private Preach seek to recall men from their error and sin, did not usurp to themselves an Ecclesiastical Minstery, but did that only which Jansenius grants is lawful for all men.  
By all this it appears at least that godly and learned men zealous for Reformation and Presbyterial Government in the Church, judgeth it lawful for private men to open the Scriptures publicly, and that it will be no means of Error, Confusion or Heresy (as it's slandered) but of Edification and Preservation of the Truth.  
FINIS.   

Published by Authority.