Private-men not Pulpit-men: OR, A MODEST EXAMINATION OF laymen's PREACHING. Discovering it to be neither warranted by the Word of God; nor allowed by the Judgement, or Practise, of the Churches of Christ in New-England. Written by Giles Workman, M. A. And Master of the College School in Gloucester. In Answer to a Writing published by JOHN KNOWLS. Jer. 23. 21. I have not sent these Prophets, yet they ran: I have not spoken to them, yet they prophesy. Rom. 10. 14. How shall they hear without a Preacher? 15. And how shall they Preach except they be sent? 1 Thes. 4. 11. Study to be quiet, and to do your own business, and to work with your own hands, (as we commanded you.) LONDON: Printed by F: Neile for Tho: Vnderhill at the Bible in Woodstreet. 1646. To the READER. Reader, KNow the occasion of the first writing, and now Printing this ensuing Discourse. About the beginning of the year 1641. a nameless writing justifying the practice of laymen's preaching, was published in Answer to some Reasons written against it by a Minister for a young man's satisfaction. To which I did offer a Reply (if any of those who were thought to be the Authors of it, would have owned it) b●th for the manifestation of the Truth, to the undeceiving of people; and for the Vindication of a painful Minister, deceased, near in relation to me, from a foul Aspersion and unchristian slander laid upon him in that writing. But none owning it, I was contented for peace sake to let it lie and die: And so had it done for me: but in July 1644. one John Knowls of this City challenged me in the presence of Major General massy, than our Governor, to Answer i●, which I undertook (when he had first ●wned and subscribed it) and sent him in August following, this ensuing Examination, hoping either by information ●o have removed him and others from this unwarrantable practice, or by an Answer from them to have received Information, if I were in an Error (resolving to be for them, if they ha● the Scripture on their side, wh●ch I then did, and now do conceive to be against them in this Point. But I miss of my expectation in both. I take not John Knowls as a meet Antagonist in this Controversy; but because he and others to●k the boldness publicly before the Magistrate to defend this practice with such contemptuous language against the godly and faithful Ministers of this Kingdom, as the five Reverend Apologists abhor the thoughts of; and D●filements in worship, nor unwarranted power in Church Governors did n●ver work in any of us any other thought, much less opinion, but that multitudes of the Assemblies and Parochial congregations (in England) were the true Churches and body of Christ, and the Ministry thereof a true Ministry. Much less did it ever enter into our ●earts to judge them Antichristian, which to imagine or conceive, is and hath been ever, an horror to our thoughts. Apol. Nar. p. 6 because many people are deceived, and unsettled in this Point, I was willing in these few lines to give them a taste how little is said for it, how much may be said against it. And herein I have had an eye to what others have said for this practice, that a common understanding may, by that little help, which is h●re l●nt unto him, satisfy himself in whatsoever I have yet found said or written for it. As for Printing; but for a mere accident, this Discourse (as it was first written) had (without my privity) been Printed by others that had Copies; to prevent the same, I am enforced to let this go: wherein I have left out that which concerns the slander, being of more private concernment, and have taken in what I find in learned Mr. Cottons Books, which I had neither seen nor heard of, when I first wrote this Examination. In it I know no worth but the Scripture; and in the publishing, I desire nothing but the furthering of Truth and Order: in the which I shall be glad for thy good to be Thy Servant, G. W. Private-men not Pulpit-men. OR, An Examination of laymen's Preaching: In Answer to a Writing published by JOHN KNOWLES. It is needful we premise: FIrst, that by a Layman both of us understand a private man, or a man not in Office, a man not a Preacher by office. The term Layman I find in John Knowles his writing; and take it, as we do, in opposition not to Clergy but Ministry, it is inoffensive; for though we reject the Papists distinction of Clergy and Laity, or people, yet we embrace that of Ministers and people, and a Layman is but one (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) of the people. 2. It is not my purpose to set down, and make good the Ministers Arguments (to which John Knowles his writing is an Answer): we want not matter against it, but proof for it, & affirmantis est probare, they who practice or justify such Preaching, must make it good out of Scripture; and that is our aim and work in this Examination, to see whether they can do so. Nor is it my purpose to answer any more of John Knowles his writing, than what concerns the point in hand, nor to omit any thing of that, as for other things he there scatters, I shall gratify him with the omission of them. 3. This Writer himself grants this to the Minister his Adversary, that Laymen preaching were guilty of Vzzah's sin, had not God commanded them to preach: therefore let us see where God commands this, and they shall clear themselves, and satisfy us, and we shall have not a word against it, God forbidden we should. If any doubt, it is meet we give Reasons to satisfy, as this Minister did; but if any Laymen will preach, or justify it in others, he must produce his warrant out of God's Word for it or by this Writers confession he is guilty of Vzzah's sin: * Vzzah's sin was, he put his hand to the Ark. 1 Chron. 13. 10. which ●●ne might ●ouch but the high ●riest and his sons Numb. 4 15. David and the people's sin was, because it was not done after the due order. 1 Chron. 15 13. because as Vzzah without warrant from God, did that, which by God's ordinance belonged to another man's Office, namely, the Priests; so private persons preaching do that, which by God's Ordinance belongs to another's office, namely, the Ministers. The Doctrine defended by J●hn Knowls i● this. Kno. That it is lawful for a Layman, a 〈◊〉 being met together, to preach the Word, and that not only in p … te, 〈◊〉 also in public, when the whole Church is met together. And this is God's ordinance, and the Apostle commands it. And for proof of this, he produces three texts. Rom. ●2. Act. 8. 1 Cor. 14. To these in order. The first place is Rom. 12. 6. Having then gifts, differing according to the grace that is given unto us, whether p●oph●sie, let us prophesy, etc. What is hence concluded? Kno. G●d hath commanded all that have the gift of prophecy to use it. Answ This is true, but no proof of his Doctrine; the truth is▪ this Scripture concludes against him. The A … le requires, that they who have these gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i) Prophecy and Ministry (or Deaconship) exercise them in humility and fidelity. He that hath the gift of Prophecy, must prophesy, and he that hath the gift of Ministry (or Deaconship) must do the duty of a Minister or Deacon. Now who be they who have these gifts? They that are by office Prophets and Ministers (or Deacons)? or they that have abilities only? If you say the former, the sense is, they that are by office Preachers must preach, which is most true, but not to his purpose; If you say the latter, than the sense is, Preach he that can, and it will follow baptise he that can, and rule he that can too. Now to prove that the Apostle doth not take gifts here for abilities only (as you do) these Reasons I propose to consideration. 1. The word Gift is used in Scripture (as I expound) for the Office itself, or gifted calling. So Ephes. 4. 8. He gave gifts unto men: what were those gifts? See ver. 11. He gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. The office of an Apostle, that is a gift; the office of a Prophet, that is a gift; and so of the rest. And so Mr. Cotton expounds The way of the Churches of Christ in New-England c. 2. Sect. 2. this place, his words are. That they were gifts we willingly acknowledge, because all the Offices and Officers of the Church were given to the Church, as well as the spiritual gifts and graces, whereby they do execute those offices; for so saith the Apostle, when Christ ascended up on high, he gave gifts to men. What gifts? Some to be Apostles, some Prophets, some Evangelists, etc. So ●e. His Testimony I gladly use, not only as he is a learned and godly man, but because in this and all other particulars, wherein I shall use him as a witness, he (is not singularis testis, but carries with him the voice of the Churches of Christ in New England, and of many in Old-England too, as we shall see anon So again, Ephes. 3. 8. Unto me is this grace given, that I should preach among the Gentiles, etc. q. d. God of his grace without any merit in me hath given me the gift to preach to the Gentiles. And what was this gift? See Rom. 11. 13. I am the Apostle of the Gentiles, I magnify mine office. His office of Apostleship to the Gentiles (with answerable abilities, that's employed) was his gift to preach to the Gentiles. So you see Gift is taken in Scripture as well for the office, as abilities. And so Mr. Cotton doth expound this place, Rom. 12. 6. which John Knowles urges, his words are (citing this Text) Having then different gifts, etc. gifts, Ibid. c. 2. S. 1. saith he, comprehending both offices and grace. Now John Knowles must prove 'tis not so taken here, or he proves nothing hence. 2. If we take gift in his sense for abilities only, than these absurdities will follow. 1. We may then proceed from abilities to the exercise of other callings, for if ability to preach be sufficient to authorise one to preach without any more ado, than also ability to baptise, and to rule, and govern, is sufficient to authorise any to baptise, and to take on them to rule, govern, and judge, as Rulers, Magistrates and Judges do. For there is the same reason for this in other Callings, as in Preaching. And the Apostle in this place speaks generally of other Callings, as well as of Preaching. Whether prophecy, let us prophesy, etc. ver. 6. He that ruleth, let him do it with diligence. v. 8. So then he that concludes hence, That whosoever hath ability to preach, may preach; must conclude also, that he that hath ability to rule, may rule: of which, the former is usurpation; the latter, Sedition. We say gifts are but the foundation of a Calling, they do not warrant any to do the works of that Calling without any more ado. To a Calling two things are required. 1. Gifts, or endowments. 2. Authority. This is plain, in Joh. 20. 21. As my Father hath sent me, so send I you. There Christ gives his Apostles Authority. v. 22. He breathed on them, and saith unto them, Receive ye the holy Ghost. There he gives them their gifts (as we commonly call them) viz. abilities for their Calling. So Jesus before his Ascension gives the Apostles their Authority, Matth. 28, 19, 20. Go ye therefore, etc. But for the plenitude of Apostolical gifts, they must wait at Jerusalem till after his Ascension. Act. 1. 4. Wait for the promise from the Father which ye have heard of me. Where? Luk. 24. 49. where this promise is expounded, to be endued with power from on high. And that was when they were all filled with the holy Ghost, Act. 2. 4. Now gifts and abilities are not enough without Authority. Christ we see gives these distinctly, and the Apostles went not with one without the other. If gifts without Authority or Calling were sufficient, Vzzah might have carried the Ark as well as the Priests, he and others had as able bodies, and as good shoulders, as the Priests, if abilities were enough. And there had been more Apostles than ever Christ made: there were Preachers at Corinth who thought themselves, (and others thought them too) in abilities before Paul, whom they looked on, and bade others look on him as one in respect of them base in presence, and in speech contemptible. And have not private persons Gifts to baptise, as well as to Preach, since Scripture and Reason show that Baptism is also in respect of Gifts a business inferior to Preaching? And have not Lawyers and some other private men Gifts to do those things that belong to the Judges and Magistrates office? And by this Doctrine every such one may, ay and must step up into the Judges and Magistrates seats of Justice: Must I say, because they teach, that Gifts are their warrant sufficient, and that ●od requires the exercise of them. All then who have gifts to be Judges, and Magistrates are sent of God to the Bench and Sword. What bloody confusions would this breed? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such a confusion as is inconsistent with, and would soon subvert the Offices. And will it not be the same in Ecclesiastical Offices? Yes, 'tis of Church matters Paul there speaks 1 Cor. 14. and saith, God is not the Author of confusion, but of peace, as in all the Churches of the Saints. Yet extraordinary gifts (that is miraculous) we will grant bring authority with them; therefore as these men take on them to prophesy (which was an extraordinary and Temporary office (of which anon) as appears, Ephes. 4. 11.) so could they speak with Tongues too, we would not question their Authority, but hear and defend their Preaching. 2. If all that can, may and must preach, the Minister's office were needless. What need of Authority by office to do that, which every one may and must do without it? For Jo: Knowls saith, 'tis God's ordinance, and the Apostle commands it, and then, I hope, every one must do it. In this City what use was there of Justices of Peace, if every one here that hath any knowledge in such things (and who would be found ignorant?) might do the Justice's work in determining Causes, and punishing offenders? Preaching is the chief part of the Ministers office: 'tis the first and principal act of the Key of Authority or Cotton. Keys of the Kingd. c. 5. Rule. And if it were the will of the Lord Jesus, that this first and principal part of the Ministers office should be done promiscuously by any as well as by officers, why then may not other less principal Acts be done by them too, and what need then any office for this purpose? To conclude about this place. Doth St. Paul here speak of * This was one of the extraordinary degrees of the Ecclesiastical Ministry in those days in which some persons by especial inspiration of the holy Ghost were enlightened in the knowledge of God's mysteries to expound them in the Church, to which was often times joined the Revelation of secret and future things. Diodat. in loc. prophesying by the Spirit (i) by Revelation, as some do interpret his meaning? or of ordinary Preaching? as others. If of the former, than Revelation is the gift, and the sense is, he that hath Revelations must prophesy, which we grant. If he speaketh of ordinary preaching, as I think he doth, than we say, either prophesying here is a general word containing under it the two Offices or Faculties immediately following, viz. Teaching and Exhortation, which answer to Pastors and Doctons, Ephes. 4. 11. And then the meaning is, He that hath received the Gift (i) the Office of Pastor or Doctor, must wait on Exhortation or Teaching. Or if with others, we make not Appellat Prophetiam, non solum eorum, quae futura, praescientiam; sed eorum etiam, quae sint occulta, cognitionem. Theodoret. so many offices in this place, as Pastors and Teachers to be two several officers, but say Exhortation and Teaching to be but two several gifts in the same office: yet none of them say, that Paul speaks here of any other Exhorters and Teachers, but such as are by office Ministers. Nor that St. Paul speaks here of any other Prophets, but such as were by office Prophets. Prophets were set in the Church, 1 Cor. 12. 29. set as officers, even as Apostles, and Governors, and Teachers, who are officers. And you have as good warrant to say there were Lay-Apostles, Lay-Teachers, Lay-Governors, who were gifted men Ruthers Right of Presbyt. c. 5. S. 1 p. 300. not in office, as you have to say there were Lay-Prophets, or Prophets not in office. Thus Divines expound this place, either sense serves our turn, and crosseth our Writers. If this Exposition be not liked, let this Writer, or any other for him, prove that there are in Scripture any other ordinary Prophets besides Pastors and Teachers: or if he cannot prove that, which will be hard to do, let that be proved, which he afterwards affirms, that prophecy is here distinguished from offices, as one particular differs from another, else he saith nothing to the purpose; nor can he conclude any thing certain, or probable hence. For we say Pastors and Teachers are the ordinary Prophets, and none besides them. Kno. It is the business of a Servant of God to use those Gifts for the edifying of the Church, which God doth bestow on them for that same end. Answ. This is true, but not as he applies it, That private persons gifts are bestowed on them for this end, that they should be preachers of God's Word we deny, it must be proved. And to what end then are women's gifts given them, who must not preach? He can no more hence conclude that private persons may preach, then that every Lawyer gifted in the Law may step into the Judge's Seats at Westminster, and do their work. For a Lawyer is bound to use those gifts God hath given him in the Law for the good of his brother's estate, as well as a Christian is bound to use his gifts of grace for the good of his brother's soul. Must every Lawyer therefore say, 'tis his business to do the Judges and Magistrates functions? He would soon be taught to his cost, that it was his usurpation, if any should be so mad to enterprise it. For satisfaction we answer. 1. There are other ways of using gifts for the edifying of the Church besides preaching. Family-governors, and Parents must edify their children and family, and God gives them gifts in prayer and knowledge, and for that purpose. And Christians must exhort and comfort, and so edify one another in Christian Conference and discourse, and God gives them gifts for it, ay to women many times no mean gifts this way, as Scripture shows us in Priscilla, and others, and experience in many; and yet no woman must preach: yet hath she a large field to exercise her edifying gifts in. 2. Sometimes Gifts are only pretended. In St. Paul's time some desired to be teachers (or would be teachers) who were 1 Tim. 1. 7. not qualified for such a business. Wherefore the Apostle in that Epistle gives Timothy order, that a Novice should not be admitted Cap. 3. 6. into the Ministry; such having an eye to the (honos) credit, but weigh not the (onus) burden of the work. And as his persuasion of his own gifts will make him aspire, so the tickling of applause in the exercise of his gifts would swell him with pride, and endanger him. And St. James hath an eye to this (I think) when he saith, speaking of censures, My bretbrens, be not many masters, 'tis (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) teachers (indeed a jam. 3. 1. Teacher hath a mastership,) and therefore a woman is forbidden to teach, for that were to usurp authority over the man. 1 Tim. 2. 12. 1 Cor. 14. 34. * Reprehendit eos, qui cum ad docendum vocati non sint, tamen munus illud privato ausu affectant, ac proindè ex ambitione jus rigidae censurae sibi ●n proximos arrogant. Pisca, in loc. Let there not be many amongst you that attribute to themselves the authority of teaching, reproving, and censuring of others, as thinking themselves more wise, more holy, and more sufficient. Diodat. in loc. Beza's note on this place is. Agit de eo morbo, qui pervulgatus est in corporis etiam morbis, quo fit, ut plures sint medici quam aegroti. Sic solet quivis existimare se ad docendum, quàm ad discendum, aptiorem. (i) St. James treats of that disease, which is common also in the diseases of the body, by which it comes to pass that there are more Physicians, than Patients. So every one is wont to think himself fitter to teach, then to learn. So he. 3. Where be gifts indeed fit for the Ministry, such must desire the office, and the exercise thereof. Hear the Apostle to all such. This is a true saying, if a man desire the office of a Bishop, he desireth 1 Tim. 3. 1. a good work. God doth, and the Church must, encourage, and receive such into the Ministry, as are fit for it, and encourage them to desire and undertake it. For the charge is so great (as the great Apostle felt) that some (sensible of it) need encouragement and drawing, a spur; as much as some others do a bit, a bar. What means e●se that phrase of our Saviour, Pray ye therefore the Lord of the Harvest, that he will (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) thrust Matth 9 or cast out Labourers into his Vineyard. We in our days may with compassion look upon as great a Harvest in the three Kingdoms; as our Lord Jesus did in Judea: As He commands, we must pray the Lord of the Harvest to Gift and send more out, where they are wanting. The Church (and such as are entrusted in this business) must call, and they must enter into office, and then be Preachers. This is Christ's order, to be called to the office of the Ministry, then preach; they that do not this, do (for aught I know) cross Christ's order, preach unwarrantably, and walk disorderly in this particular. We come to the second place alleged for laymen's preaching, and that is, Act. 8. 1. At that time there was a great persecution against the Church which was at Jerusalem, and they were all scattered abroad throughout the regions of Judea, and Samaria, except the Apostles. 4. Therefore, they that were scattered abroad, went every where preaching the word. Here he supposes, that these who preached here were private persons, in the same condition as Laymen with us. And therefore our Laymen may preach, so as they do; even as these Primitive Christians did 1. We will examine his proof, that these Preachers were private men; and if he makes not this good, he proves nothing. 2. We will show, that if it could be proved, that these were private men, this example will no way help to prove the lawfulness of that practice which our Lay-preachers use, and plead for. 1. How doth he prove them private men? this is all this proof, which is nothing satisfactory. Kno. They were not the Apostles, as it is apparent, v. 1. and at this time there were no Officers in the Church save the Apostles and Deacons, as we read of. Answ. We grant they were not the Apostles, for they stayed at Jerusalem, v. 1. and he grants there were Deacons, and they were more than Laymen, for he calls them Officers; and the Scripture shows, that they had imposition of hands. Act. 6. 6. so they were not all private persons. But grant it was not a Deacons office to preach, how doth he prove there were no other officers at this time? He must prove out of God's Word, that before this persecution, there were no other Officers; and if these were all private persons at Jerusalem, he must prove that the Apostles gave them no Commission to preach, when they went thence; and supposing this, then, that God did not give them commission by immediate Revelation; till he prove this, there is nothing hence to satisfy them, that seek Scripture-warrant, but only to beguile inconfiderate people. All that is said for this is, there were none as we read of. He may read of them, if he will, as others do. But by [this time] doth he mean before this scattering by this persecution, or after? If before, I answer two things. 1. A very learned man saith, that the seventy Disciples Rutherf. Due Right of Presbyt c. 5. S. 1. p. 292. Id. ibid. p. 293. were Pastors in office, v. 1. The Lord appointed other seventy also, and sent them, not only to preach, but to work miracles, and this makes them more than private persons. And the same man tells us, that learned Divines think that these of the scattered Church, who preached, were the seventy Disciples. 2. Grant that the first commission of these seventy Disciples was but temporary, and that all these before this dispersion were at Jerusalem but private persons. No need of other Preachers at Jerusalem whilst all the Apostles were there, and Deacons were not made till need required them. Act. 6. But after this dispersion, he may read of others if he will, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prophets, and Evangelists, the Apostles fellowlabourers in the work of the Ministry. That there were such, see Act. 13. 1. chap. 15. 32. and often. And Act. 21. 8. we shall find that Philip (one of the seven Deacons, and one of these that were scattered abroad) is now an Evangelist. And that these Prophets, and Evangelists, were Officers is plain, Ephes. 4. 11. Now can this Writer find the time when they were put into office? He will have Philip, and all the rest of the scattered Christians to go from Jerusalem private persons: (Philip but a Deacon at most) afterwards we find some of them Prophets, some Evangelists; can it be proved, they were not appointed to these Functions when they left Jerusalem? It will be hard to prove it; yet that, and more than that, must be proved (as we shall see anon) or his Argument and Cause falls, for any help it can have from this place. Wherefore I oppose these three considerations against what is said to prove, that these Preachers were private persons. 1. The Apostles had a charge from the Lord Jesus to preach the Gospel to every creature, and herewith they had power as to preach themselves, so to authorise and send forth other men to that work. And this they did practise every where as opportunity offered, and necessity required (witness the Acts and Epistles of the Apostles) sending forth Prophets and Evangelists (the Apostles Assistants in their extraordinary work) to plant and gather Churches, or to confirm them that were planted: and to ordain Pastors and Teachers in settled Churches. And how will it be proved, that the Apostles did not give Authority to these men, to preach the Gospel as they went? Was there not need, when the Apostles themselves must stay at Jerusalem, v. 1. and the Gospel must be preached abroad at the sametime? And is it probable (nay is it not to question the Apostles care) that they, being trusted with the spreading of the Gospel, should let these men go, and give them no order to preach it? (which if they did its enough) especially since this persecution came by God's Providence for this very end, that they (whom peace held together in comfortable fellowship at Jerusalem, being dispersed) might spread the Gospel as they went? Is there any Scripture, Reason or sense to the contrary? And if the Apostles gave them order to preach, than they were no longer private persons, but authorized for the work, and so no precedent for Laymen to preach. 2. Grant, that these preaching Christians had no Commission from the Apostles to preach, yet might they be put out of the condition of private persons by an Immediate Call from Jesus Christ, such as the Apostles had. Evangelists and Prophets, as they were extraordinary Officers, as the Apostles themselves, and had extraordinary gifts, so might their Call to the work be either in part, or whole, as the Apostles was, Gal. 1. 1. not by man, but by Jesus Christ, though they were moved in an inferior Orb to, and by the Apostles; for they did go and come as the Apostles did send them. And it is apparent that some men were thus called by the immediate voice of Christ Gal. 1. 23. from heaven. Saul (afterwards Paul) was called to preach the faith, when he was going to destroy the faith, and this Call he had by the immediate voice of Christ from heaven, when he was going on the high Priests cursed Errand to Act 9 4. V 1. 2. bring bound to Jerusalem the Disciples of the Lord. And this Paul often mentions as to exalt the grace of God towards him, so to make good his Calling of Apostle-ship against those who questioned his Calling to preach, that so they might work in people a light esteem of that Doctrine he did preach. His a Gal. 1. 16. calling to preach was by Revelation; The b Gal. 1. 11, 12 Eph. 3. 3. Gospel which he preached he had by Revelation; he c Gal. 2. 2. went to Jerusalem by Revelation; Thus was his Calling by Revelation from heaven. And it is as apparent that some of these men in this very Chapter, as Philip by name was ordered what to do by the immediate direction of the Lord himself by his Spirit and Angels, who did speak to him, and in a miraculous way carry Act. 8. 26. 29, 39 him from place to place. And can it be proved that the rest did not preach by the like direction? And if so, then none can argue for laymen's preaching from this place, unless they have the like Call by immediate inspiration, and by the voice of the holy Spirit and Angels as Philip had. Simile. Suppose all the Officers of this Garrison were to stay in, and the common Soldiers to departed out of the Town, and these we find in the Country gathering Companies, and doing those things that belong to a Captains or Colonel's office, and that in so doing they do well (this we must suppose too, for The hand of the Lord was with them. Act. 11. 21. neither of us question, but these primitive Christians did well, and their duty in preaching) what could hence be concluded? one of these two things. Either that these common Soldiers had Commission from the Governor at, or from the Lord General after their leaving the Town, to do what they did. Or else that it is lawful for common soldiers without any Commission (of their own authority) to raise Companies, and do the offices of Captains and Colonels. Would any conclude thus? Yet thus our Writer concludes. We find these primitive Christians preaching, therefore, say we, they had authority from the Apostles, or from God himself by immediate Revelation (because preaching belongs to Officers which have their commission from Christ for this work. Epbes. 4. 11.) But because we find these Christians preaching, and they were not the Apostles, therefore it is lawful for private persons, without any other authority than their own gifts, to preach: thus our Writer concludes. And thus he produceth a new way of authorising Preachers. The old ways the Apostle acquaints Tit. 1. 5. Act. 14. 23. us with. Gal. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Jesus Christ (viz. immediately, so the Apostles) and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by man, so ordinary Preachers are called. This Writer adds a third way of making a Preacher, and that is (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) by himself. A way that Christ himself, nor no man else may be called by, as St. Paul saith. Heb. 5. 4, 5. Thirdly and lastly. Tell me: were all these dispersed Christians private persons, or only some? If only some, than other some of them were out of the Condition of private persons, and how then prove you, that any did preach besides those that were out of the Condition of private persons? He saith, All of them did preach, but the text saith not so. And if all of them did preach, and were all private persons, then private persons may baptise too. For some of these in this Chap. v. 12. 13. (Philip by name) did baptise the Samaritans, men and women, and Simon Magus too. And what here Philip did, the rest did, unless you will say (that which I think you will not, having taken notice what the Scripture saith of them, Act. 11. 21. that the hand of the Lord was with them, and a great number believed, and turned to the Lord, viz: by their Ministry) that they which had such power to preach and convert, had not power to baptise believers converted. And if they had power to baptise also, then hence you may as well conclude, that private persons may baptise, as that they may preach. One conclusion is as good as the other. If you be of that opinion, let us know. And then by good consequence it will follow, that women also Eliam soeminas in extremâ necessitate posse baptizare. Bellar. de sacr. bapt. ca 7. ●●. 3. (Midwives) if need be, may baptise. And here Bellarmine will help in the proof. For you hold Gifts a sufficient Call to preach, yet deny a woman, whatsoever gifts she hath, to exercise them in preaching, because she is forbidden; but where is she forbidden to baptise? And if you say, a woman may not speak in the Church, we may expound that as you do, she may not preach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not speak as Doctors. Thus you had need (you see) take heed how you break the bounds Christ hath set, otherwise no stay till you come on the shelves. In this Point also hear Mr. Cotton. We do believe, that they to Way of the Chu: of Christ in N. Engl. c. 4. S. 2. Certè eosdem constituit & Evangelii praecones, & baptismi administros. A Christo enim haec conjunct a esse ostendo, Evangelii praedicationem & baptizandi ministerium. ex Mat. 28. 19 Call Tract. Theol. p. 350. whom the preaching or dispensing of the Gospet (or Covenant of Grace) unto the Church is committed, to them also is committed the dispensing of the Seals of the Covenant. He brings this as an argument to prove that Teachers may administer the Sacraments as well as Pastors, because they have power to preach, as well as the Pastors have. So you say Laymen have power to preach as well as Ministers, therefore (if Mr. Cottons argument be good) they may baptise as well as Ministers. In his judgement they may do one as well as the other, that is neither. And (saith he) that the administration of the Seals is annexed to the preaching of the Word, is plain from Matth. 28. 19, 20. Go make Disciples, and baptise them. Reys of the King. cap. 5. p. 20. Obj. If you distinguish between Pastoral preaching, and preaching by virtue of a Gift, and say, Laymen may not administer the Sacraments, because they do not preach Pastorally. Sol. A learned Divine hath shaped a good Answer to this, Rutherf. Due Right of Presbyt c. 5. S. 1. p. 277. The same distinction, saith he, may as well hold, that there is a pastoral administration of the Sacraments, and a common administration of them by virtue of a gift. The former way Pastors and Teachers only may baptise, the latter way Laymen may baptise too. And why may we not lead on the distinction farther, and say, there is a ruling by office, and so Rulers and Magistrates do lay censures, taxes and punishments on offenders; and there is a ruling by Gift, and so private men may lay censures, taxes, and punishments on others. Apage●●…gas; away with such fooleries. But let us suppose, that these of the scatrered Church, who preached were private persons, this will nothing at all help our Writer to justify that practice of preaching, which he defends, unless he could prove, that these private men did preach at Jerusalem too, where all the Apostles were. For this his proof, these private men, being scattered among those, who had no Ministry, nor ever heard of Christ, did preach, therefore there a private man may preach, and that ordinarily (for that is the practice) where a Ministry, a faithful Ministry is or may be had, Doth this follow? Yet A positive law may yield in case of necessity. Matth. 12. 4. thus our whole Discourse is to be understood. Whether a private person, coming into such a Country, among such a people, who never had the sound of the Gospel among them, may preach, is quite without the bounds of our Question? Let our Writer therefore prove, that these Christians did preach at Jerusalem, where the Apostles were, and then there is some consequence, that private men may preach, where Preachers by Office are; else not. Now of the last place alleged by John Knowls to prove Laymen may preach, it is, 1 Cor. 14. the only place, and yet he slips over it with slender proof, and as slight answer to that, which was laid in his way in the Ministers Reasons, the sound of the words being more for him than the sense. This whole Chapter runs upon extraordinary gifts. And I take prophesying here to be prophesying by the Spirit, by Revelation; and good Reasons may be produced (I think) to prove it, if John Knowls will deny it. See his proof. Kno. It is God's Ordinance (viz. that Laymen do preach) this doth appear in that the Apostle commands the Church to desire it, and he exhorts all to desire to prophesy, and tells them, that they may all prophesy. Answ. To this he shall have my Answer after Mr. Cottons, who makes this Objection. Obj. If (saith he) it be objected: Private members may all Keys of the Kingd. of heaven. c. 5. of them prophesy publicly, 1 Cor. 14. 31. and therefore also baptise: and so this act of authority (viz. to preach and baptise) is not peculiar to Preaching Elders. To this objection he returns this Answer. Answ. The place in the Corinth's doth not speak of ordinary private members, but of men furnished with extraordinary That you may receive the miraculous gift of God's Spirit Diodat. in 1 Cor. 14. gifts. Kings at the time of their Coronation give many extraordinary large gifts, which they do not daily pour out in like sort in their ordinary government. Christ soon after his Ascension poured out a larger measure of his Spirit, then in times succeeding. The members of the Church of Corinth (as of many other in those primitive times) were enriched with all knowledge, and in all utterance. 1 Cor. 1. 5. and the same persons that had the gift of prophecy in the Church of Corinth, had also the gift of Tongues, which put upon the Apostle a necessity to take them off from their frequent speaking with tongues, by preferring prophecy before it. 1 Cor. 14. 2. to 24. so that though all they might prophesy (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) or were set apart and trained to prepare for such a calling, as the sons of the Prophets. When Amos was forbidden by the high Priest of Bethel to prohesie at Bethel, Amos doth not allege, nor plead the liberty of any Israelite to prophesy in the holy assemblies, but allegeth only his extraordinary calling. Amos 7. 14, 15. It appeareth also that the sons of the Prophets, that is, men set apart, and trained up to prepare for that calling, were allowed the like liberty. 1 Sam. 19 20. This is Mr. Cottons Answer, and 'tis so full, that for brevity's sake I will spare mine here which I gave to the same purpose formerly. He tells us, these were not ordinary private men, but such as had extraordinary gifts, the gift of Tongues, and the like liberty of Preaching is not allowed them that want the like gifts, etc. Therefore, it is not God's ordinance, but crosseth God's ordinance, that private men should preach the Word, if Mr. Cottons judgement be right, who tells us, that the preaching of Keys of the Kingd. of heav. c. 5. the Word is the first and principal part of the Key of Authority or Rule, which Christ hath given to the Officers of the Church, and not to all Officers neither, but 'tis peculiar to preaching Elders. Who are they then that the Apostle commands and exhorts to prophesy? Those that were desirers of spiritual gifts. What gifts did they desire? and what gifts did they most use? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. Tongues; as it is evident, for the Apostles scope is in this chap. to take them off from their frequent speaking with Tongues, as Mr. Cotton. And the Apostle exhorts and commands these to desire and use these gifts, Tongues, but rather to prophesy: Loc. cit. Well than our Laymen are exhorted and commanded by the Apostle in this place to preach, so are they then exhorted and commanded to speak with Tongues, for beside v. 1. 12. see what he saith, v. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I will that ye all speak with Tongues. So I read it as it is in the original. Hence than we will argue as he doth, as we must argue thus, that it is God's ordinance and the Apostles will, that all Laymen (or all private persons) do speak with Tongues. And what is the gift of Tongues? and to speak with Tongues in the Scripture sense, what is it? Not to speak Tongues as we learn by study and painstaking, as by study we learn the Latin, Greek, Hebrew, Caldee, etc. This indeed is a Gift of Tongues, but not in the Scripture sense, but such Tongues as are given by God without man's pains, for Tongues are a sign to unbelievers. 1 Cor. 14. 22. 'tis when men do by the Spirit of God speak those Tongues which they never learned, and which the hearers know they are ignorant of, otherwise they cannot be a sign to them being unbelievers. So the Apostles, known to be unlearned men, on the sudden, the holy Ghost descending on them, spoke many several sorts of languages, at which the hearers were amazed. Now how will John Knowls avoid this, but that he and all Lay-preachers are commanded here thus to speak with Tongues? See what absurdities follow wresting Scripture, which wresters have for their pains. Kno. He (Paul) would, that they all did speak with tongues, but rather that they prophesy, etc. from whence we gather, that a man may prophesy, though he cannot speak with tongues. Answ. You gather that which is not there sown. In my Logic all that you can gather hence is, that the Apostle here prefers prophesying (which was most edifying) before speaking with The Corinthians did more desire the gift of tongues as that which caused more admiration. Dioda. in loc. 1 joh 4. 20. tongues which they most affected, because it served most (ad pompam) for applause and admiration. That this is all you can gather hence, you shall see in an instance; Let me thus argue, I would that you should love your brother, but rather that you love God; whence I gather, that a man may love God, though he do not love his brother; this is false as the Apostle teaches us; and so is your collection, unless you can prove by Scripture, that it is contingent that prophecy and tongues should be in the same person. As indeed thus I may argue, I would have you a good Artist, but rather a good Christian; hence I gather, a man may be a good Christian, though no good Artist. But, that it is thus contingent, that tongues and prophecy be in the same person, you are to prove. Mr. Cotton you see is against you. The same persons (saith he) that Keys of the Kingd. of Hea. c. 5. had the gift of prophecy in the Church of Corinth, had also the gift of tongues, which put on the Apostle a necessity to take them off from their frequent speaking with tongues by preferring prophecy before it. And we shall find the twelve first Disciples at Ephesus receiving the Act. 19 6. Spirit by Paul's laying on of hands, spoke with tongues, and prophesied. They who spoke with tongues, prophesied. But grant him, that one man may have the gift of prophecy, and not of tongues, yet one Church hath not; the gift of prophecy is in no Church, but the gift of tongues is in the same. If one man hath the one gift, another hath the other in the same Church. They spoke with tongues, and prophesied go together, if 1 Cor. 13. 8. Act. 19 5. not in the same person, yet in the same Church. Kno. All may prophesy, v. 31. Answ The Minister had told him that these all were not Laymen but Prophets. v. 29. 32. Kno. Herein He (the Minister) hath put his Reader in as great doubt as before, to know who these Prophets are, which the Author hath not here expressed, either because he was ignorant of it, on else because he feared, that if he should rightly define them, it would make little to his purpose, and therefore glosseth it over as well as he could. Answ. No such ignorance, nor cause of fear, we shall define them, and then let the Reader judge whether our definition of them be not as much to our purpose, as his definition, he gives by and by, is little to his purpose. To answer therefore. a 1 Cor 14. 29. 32. The Scripture here saith, they were Prophets, and Prophets were set in the Church b 1 Cor. 12. 28 Ephes. 4. 11. Rutherf. Right of Presbyt▪ c. 5. S. 1 p. 300. as Officers, even as Apostles, and Evangelists, and Teachers and Pastors who are Officers, as a learned man observes. But to help John Knowls and his Reader in this great doubt, I will tell him who these Prophets were, by the help, and in the words, of two men (too mighty in the Scriptures for him to slight so easily) Dr: Rainolds, and Mr. Beza. Hear the first. Illi sine controversia Prophetae sunt Paulo qui extraordinariis quibusdam Dr. Rainolds de lib. Apocr. praelect. 34. donis ornati erant—. Ex ii● etiam quae illis attribuuntur, manifestum est, superiores eos fuisse Pastoribus & Doctoribus, etc. (i.) They without controversy are Prophets in Paul's sense, who were endued with extraordinary gifts—. And it is manifest by those things which are attributed to them, that they were superior to Pastors and Doctors. So Herald Hear the other. Revelationem conjungo prophetiae—: ut plane hic opus sit caelesti Beza in loc. quodam dono peculiari, quod homines suo marte consequi non possint.— Prophetia est effectum Revelationis. (i) I join revelation to prophesy—: that to prophesying there is need of a peculiar heavenly gift, which men cannot attain unto by their own industry and endeavour; and prophecy is the effect of revelation. So Herald These men no children in Scripture-knowledge tell us, these Prophets were without controversy men of extraordinary gifts, that it is manifest they were superior to Pastors and Teachers, that prophecy is an effect of revelation, joined Way of the Churches of Chr: in N. Eng. c. 2. S. 2. with Revelation. And saith not the Scripture the same? Observe. 1. They were Officers. Ephes. 4. 11. and 1 Cor. 12. 28. All there mentioned are spiritual gifts. So Mr. Cotton. 2. They were extraordinary Officers, such as the Apostles and Evangelists were. This is evident in the last cited places. Ephe. 4. 11. 1 Cor. 12. 28. Mr. Cotton on those places saith, The Apostle Loc. cit. reckoneth up here ministeries or offices, which God hath set in his Church, first Apostles, secondarily Prophets, under whom your Evangelists are comprehended, as being of equal rank with them. So He; and speaking of Evangelists, saith, Whose office was alike extraordinary Ibid. S. 8. as that of Apostles and Prophets. 3. They were in order and place above Pastors and Teachers, the ordinary Ministers: so they are placed, Ephes. 4. 11. Some Apostles, some Prophets, some Evangelists: not only before Pastors and Teachers, but before Evangelists. And the Apostle is more curious in enumerating. 1 Cor. 12. 28. First Apostles, secondarily Prophets, thirdly Teachers. It is evident by the words of order, Loc. cit. that he intendeth to reckon the first sorts in their due order. As Apostles are before Prophets, so are Prophets before ordinary Teachers. So Mr. Cotton. 4. Their gifts must be extraordinary, because they were extraordinary Officers, and the Scripture witnesseth the same. Agabus one of the Prophets signified by the Spirit, that there Act. 11. 27. 28. should be great dearth throughout the world. Barnabas another, Act. 13. 1. His gifts, see Act. 14. 3. And this Chapter, 1 Cor. 14. may evince this, if it be denied, for v. 6. speaking by Revelation and by Prophesying are the same, as speaking by Knowledge and Doctrine are the same. He that prophesieth doth it by revelation; He that speaketh Doctrine doth it by knowledge. Itaque haec non sunt quatuor, sed duo; siquidem prophetia est effectum Revelationis, Doctrina verò notitiae. i e. Therefore Bez. in loc. these are not four, but two; for prophecy is the effect of Revelation; doctrine, of knowledge. But I have some reason to think, that our Writer will not deny Revelations to Prophets, and I will spare my proof, till it be denied. Lastly, the use of these Prophets in the primitive times seems to be for the work of the Ministry in primordiis Ecclesiarum, in Churches newly planted, before an ordinary Ministry was settled, which could not be suddenly. Something of this we may see in the Ephesian Church, which began with twelve men, which twelve by Paul's hands received the gifts of tongues Act. 19 6, 7. and prophecy. And doubtless these (and such others to whom the Lord did impart the like gifts, if any more such were in Ephesus afterward) did prophesy (or preach) there, until Bishops were settled in that Church, which we find to be done in Act. 20. 17. 28. the next Chapter. And in this Church at Corinth, we find now many Prophets, but I read not of any Bishops or Pastors among them, perhaps they were not yet ordained there. Out of all this we may thus describe the Prophets which the Apostle exhorts and commands to preach in this 1 Cor. 14. They were extraordinary Officers in the Church, endued with extraordinary gifts, superior to Pastors & Teachers (the ordinary Ministers of the Church) ordained by God for the work of the Ministry in those primitive times, so long as extraordinary & miraculous gifts continued in the Churches. For to continue extraordinary Officers in the Churches as Mar. 6. 13. Prophets, etc. in these times, in which God granteth not extraordinary gifts, is to do as wisely as the Papists who continue jam. 5. 14. 1 Cor. 12. 28. Beza. Unction, when they have not the gift of healings. Quorsum nunc symbolum, si nusquam extat donum? Mr. Cotton speaking of these Prophets at Corinth, and saying, they were not private members, but men of extraordinary gifts, saith, As Kings at the time of their Coronation give many extraordinary Keys of the Kingd. of Heav. c. 5. large gifts, which they do not daily in their ordinary government; so Christ soon after his ascension poured out a larger measure of his Spirit then in times succeeding. So that in his opinion private men may not practise these Corinthian-Prophets preaching, because they have not their gifts, which were a largesse at Christ's Coronation for those, but not for succeeding times. Let the Reader now judge, whether this description of Prophets be not to our purpose, and whether we need be afraid to produce it. Let us now see whether his definition of Prophets be to his purpose. Kno. They are those that use their gifts to the edification and consolation of the Church. Answ. This offends in one main, it doth not convenire soli, for Pastors and Teachers do the same. 'Tis true, Prophets by revelation 1 Cor. 14. 3. did use their gifts for that end, and the ordinary Prophets, Pastors and Teachers do so too. For the end of the labours of all officers (preaching) both ordinary and extraordinary is the edification of the body of Christ. Ephes. 4. 1●. Kno. Prophet's are Laymen, this we say for these Reasons. 1. Because the Apostle makes a difference betwixt them, and men in office. Rom. 12. 6, 7. Answ. We have already answered this, that in two places of Scripture we find Prophets (not differenced from, but) reckoned Ephes. 4. 1 Cor. 12. among Officers. And that in this place, Rom. 12. the Apostle speaks of them as Officers, Having different gifts, saith Paul, whether Way of the Chur: of Chr. c. 2. S. 1. prophesic, etc. Gifts comprehending both offices and grace. So Mr. Cotton. Kno. 2. Because he exhorts all to desire to prophesy, and all that can may use it, and yet not all in office. Neither will any one (as I suppose) say that the Apostle would have all officers, fo● if they were all eyes, where were the body? Answ. His Reason out of the Corinth's is already answered. That the Apostle would have all Preachers officers, is that I in this whole Discourse defend. That the Apostle would not have all men to be officers I agree with John Knowls, and his reason is good ('tis the Apostles) but not for him. For is it not all one for the body to be all eyes, and to have all the members do the office of the eyes? And if the feet and hands can see their own way, and direct the body too, may not the eyes be well spared out of the head, and no want of them? especially if they might be otherwise usefully employed for the good of the body? But the eyes must see, and the hands and feet do other work. And Christ hath appointed in the Churches, Officers to preach, and do the work of the Ministry, and private members to do other work, their own work. 1 Thes. 4. 11. Beza makes another use of this Reason, Ye may all prophecy, 1 Cor. 14. 31. Omnes, nimirùm prophetae, ergo non quivis ex coetu, imo non nisi ad prophetandi munus legitime ordinati. Num enim, ut, idem ait alibi omnes sunt prophetae? i. e. All, namely, Prophets, therefore not every one of the congregation, nay none, but such as are lawfully ordained to the office of prophesying. For, as saith the same Apostle elsewhere, are all Prophets? So Herald 1 Cor. 12. 19 There remains now not any one thing, that I observe, pertinent to the question in hand, in Jo: Knowls his writing, unanswered. Other things impertinent I shall do him, and the Reader, the courtesy to pass by. Only I must return answer to one demand. The Minister speaking how needful the knowledge of Arts and Tongues were in a Preacher, John Knowls demands. Kno. Whether by Arts he doth understand the Art of Geometry, Astronomy, or the like, or whether all Arts; and for tongues, whether it be the Welsh, Irish, Latin, Greek, or Hebrew, or whether all tongues be required to make a man fit for prophesying? Answ. Somewhat to this scoff. Should a man come to an Artificers shop, and scoff at all his hammers, files, and tools, the Artificer In this Point of the use of humane learning, I send him for his learning to Mr. Tho: goodwin's Sermon, entitled, The great Interest of States and Kingdoms. would but smile at his ignorance, because he knows they are all useful in their time, and for some business or other, though perhaps he useth not some of them in a year together. Our Writers scoffing at them is only a proclaiming his ignorance of them. For tongues. 1. I wonder at this youth's impudence to jumble the Greek and Hebrew tongues in a scoff amongst the Welsh and Irish: in a jeering manner to parallel the original Languages (in which the holy Ghost was pleased the Scriptures should be first written, and in which for that cause no Preacher can be unskilled, but he is (ea parte claudus) sensible thereof as a great defect) with the Welsh and Irish tongues of least use and repute. 2. Extraordinary Prophets (such as they, 1. Cor. 14. and such our Writer pleads for) must have all tongues, Welsh, Irish, Italian, French, Spanish, Dutch, Sclavonian, Indian, Latin, Greek, Hebrew, all tongues, which people understand amongst whom they come, otherwise the Prophet shall be unto him that heareth a Barbarian, if he know not the meaning of the voice, saith Paul, i. understandeth not his language. Wherefore the Lord 1 Cor. 14 11. furnished the Apostles and Prophets with the gift of tongues, that they were able to speak to every Nation in their own language. 3. Ordinary Prophets, Pastors, and Doctors have need of the Original tongues especially, and the Latin, for the many books sake which that language is privileged with. Kno. We see men to excel this way (in preaching) though not endued with the knowledge of the tongues. Answ. And we reverence those Preachers which excel in preaching, though defective in the tongues; and as much distaste those, that despise thus the knowledge of the tongues, speaking evil of those things they know not, nor the use and worth of them. And albeit I will not say as one (Impudentes esse Theologos Erasm. qui Graecarum & Hebraicarum literarum imperiti, etc.) i. They are impudent Divines, who being ignorant of the Greek and Hebrew tongues, etc. Though I will not say thus, unless we Qui docet major est eo, qui exhortatur. Hieronym, in Rom. 12. apply it only to professed Doctors or Teachers (of whom we may boldly say with him, they are impudent, if, ignorant of those tongues, they undertake that function) because tongues are necessary (ad bene esse) to the well being of a Pastor or Preacher: yet we say, they are impudent who speak thus slightly of tongues in a Preacher. And they that are friends (not to Barbarism, errors, heresies, and irreligion, but) to the truth of God, must keep up in the Ministers of the Gospel, the knowledge of the tongues, and all good learning with all conscionable care. Quantumcunque cedendum est necessitati temporum & populi— Whatsoever Dispensation the necessity of the times and people may plead for unto the judgement of the State and Church, I submit therein. I shall now dismiss John Knowls with this advice out of the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And shall desire the Reader to take notice of the kind of proof he useth, which is not by express words of Scripture, but all by consequence; which kind of arguing we grant, and maintain to be good, but for as much as it is denied to us by many among us in point of Paedobaptism, and some higher matters, we will in like manner deny them the use of that weapon, which they except against in us. And so by their own tenant all John Knowls his arguments are nothing, because only consequential. Therefore as such ask us, where we read in Scripture, that Infants were baptised? So we ask them, where they read in the Bible, that a Layman, a private person, one out of Office did preach, or is commanded so to do? 'Tis not ingenuous, nor fair, to deny Infant's Baptism, and to question and deny fare greater matters, saying, we have not express words of Scripture for the same; and they themselves in the mean time set up laymen's preaching (and other things) for which they have no express words in Scripture. Therefore they must either grant Infants Baptism, and such other points, contained in the Scripture by good consequence, or they must lay down laymen's preaching, and they must keep all women from the Sacrament of the Lords Supper, until they can find express words for it in the Bible; and greater stones must they pull out of the building of faith. But I dare not argue with these men (ab absurdo) with arguments taken from Absurdities that will and must follow; because they are so ready to swallow the greatest absurdities (as some have done already) rather than by them to be driven to the truth. Yet the holy Apostle useth this argument against the deniers of the Resurrection, If (saith he) there be no resurrection 1 Cor. 15. 13, 14. rection of the dead, than Christ is not risen, then is our preaching vain, than your faith vain. These were horrid consequences to drive them from that heretical opinion, to which those consequences were linked. And it is said, that any now should (as they do) swallow as horrid consequences, rather than vomit up again such morsels, as they have taken, to which these consequences are necssarily tied. Postscript. I Shall now give the Reader an account, why I single out Mr. Cotton to make so much use of his Testimony in this controversy, and herein I shall make good what is said in the frontispiece of this discourse, viz. that laymen's preaching is not allowed, by the Judgement or practice of the Churches of Christ in New-England. And I choose out Mr. Cottons testimony, not only because he is a godly and learned Preacher, and expounds the Scriptures alleged (by J●hn Knowls for private persons preaching) as I did (and do) against it (as others also do) but because in all things, wherein I have made use of him, as a witness, he carries with him the Vote of the Churches of Christ in New-England, and it should seem of all the Churches of the Separation in Old-England, if N. H. and J. H. the publishers of one of these books of Mr. Cottons be not deceived. To make this good. 1. That Mr. Cottons vote carries with it the vote of the Churches of Christ in New-England, we gather, because the Title of one of these books (wherein he speaks against laymen's preaching) is this, The Way of the Churches of Christ in New-England; and the subject of the book is to show and make good the practice of the Churches there in matter of Order, and Discipline, and Government. Now in this book there is no such practice as private persons preaching mentioned, nay Mr. Cotton expresses himself often and pathetically against it, and shows us, that they are so far from allowing mere Laymen to preach, that they do not allow all Ecclesiastical Officers among them to preach, for by this he distinguisheth preaching and ruling Elders, that preaching, and administering the Sacraments Keys of the Kingd. of heaven c. 5. Ibid. p. 22. is that Key of Authority that is peculiar to preaching Elders. The Ruling Elders have not received power to preach, but to charge any of the people in private, that none of them live inordinately without a Calling, or idly in their Calling, or scandalously in any sort. So that the practice of the Churches of Christ in New-England alloweth not private men's preaching, and therefore not their Judgement, unless their practice be not according to their judgement. 2. What approbation these two books of Mr. Cotton (cited in this Discourse) have in Old-England, we may learn from the publishers of them. 1. N. H. and J. H. the publishers of the one (viz. The Way of the Churches of Christ in New-England) calling it A Full Declaration of the Churchway in all particulars measured and examined by the golden reed of the Sanctuary, have in their Epistle to the Reader these words, — with seconds of frequent intimations, that we hold with the Churches of New-England. And again, With much ado we have (say they) presented you with a fuller Declaration of All Our Way, according to the Scriptures in this learned, yet modest Treatise of (The way of the Churches of Christ in New-England.) And we do in this our Epistle certify Our assent thereunto, saving that we do not yet fully close with some expressions passim in the book, before some of which we minded it to note a* in the Margin. And we find not this star before any of the testimonies which we have cited against private persons preaching. And therefore we have for us in this Controversy the judgement as of Mr. Cotton, and the Churches in New-England, so of all those Churches and persons in Old-England which are contained in those publishers ALL OUR, and WE. And who, and how many they are, they best know, who made that Manifesto. Their We and All Our, with the drift of the Epistle seem to imply an unanimous consent. And the Reverend publishers of the other book (viz. The M. Tho. M. Goodwin. M. Phil. Nye. Keys of the Kingdom of Heaven) albeit they seem to descent from Mr. Cotton in this point of prophesying, yet are express (I am sure) against that which is practised among us, defended by John Knowls, and oppugned by me in this Discourse. For take their cautions in their own words, it must be, say they, sometimes To the Reader. only. 1. Occasionally not in an ordinary course. 2. By such men as are fit for office. And 3 not assuming this of themselves, but judged such by those that have the power, and so allowed and designed to it, etc. Thus▪ and thus only, they conceive gifted Brethren may preach; and had these cautions been observed, we had not had this controversy a foot; and how unsuitable the practice of our private Preachers hath been to these limitations is so manifest, that I need not, nor will speak: it were to speak rather ad personas, which I meddle not with, than ad rem, which is that I seek, the clearing of the truth. And, as I said, though these learned men seem to descent from Mr. Catton, yet wherein the difference lies (having considered their cautions and his writings) I confess I see not, unless it be in the word Occasionally. For Mr. Cotten permits none (though gifted men, and Ecclesiastical Officers) unless Pastors or Teachers to preach. Mr. Peter's Colleague hath himself Mr. Norice held up all the ordinances in the whole work of the Ministry, all the time of Mr. Peter's residing here in this Kingdom, in a letter to his friend. for which he blesseth God for Divine assistance, considering the greatness of the Congregation, and the weakness of his body formerly. I shall conclude with that pathetical passage of Mr. Cottons, which I wish them to observe who make so small a matter of this business. We (saith he) be far from allowing that sacrilegious Keys of the Kingd. of heav. c. 2. usurpation of the Ministers Office, which we hear of (to our grief) to be practised in some places, that private Christians ordinarily take upon them to preach the Gospel publicly, and to minister the Sacraments. And if his eye could have helped his ear, it would have affected his heart with more grief, to see it done with that contempt of the ordinance of Christ. Why he calls it sacrilegious usurpation, he gives not his reasons, but we may gather them to be such as these. That 'tis usurpation. 1. It appears from that of the Apostle, I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. And 1 Tim. 2. 12. 1 Cor. 14. 34. the same Apostle, Let your women keep silence in the congregations, for it is not permitted unto them to speak, but they are commanded to be under obedience. In which places it is evident, that power to preach, is to have authority, and this being not given by God to women, if they take it, they do usurp authority, and are not under Obedience; and so do others if they take it. How is this Authority given? From Mr. Cotton we have an Answer, and a 2 Reason. 2. The Lord Jesus Christ the Head of his Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first proper subject of the sovereign power of the Keys. He Isa 9 6 Keys of the Kingd. of Hea. c. 7. p. 29, 30. hath the Key of David, He openeth, and no man shutteth, etc. And himself declareth the same to his Apostles as the ground of his granting to them Apostolical power. Matth. 28. 18. And— it is from the same sovereign power that all the Offices or Ministeries in the Church are ordained by him. 1 Cor. 12. 5 yea and all the members are set in the body by him, etc. And again, speaking of the Key of Order or Authority, he hath these words. This Key when it was promised to Peter, Matth. 16. 19 Ibid. c 2. p. 20. and given to him with the rest of the Apostles, Joh. 20. 23. they thereby had power to bind and lose: and it is the same Authority which is given to their Successors the Elders, whereby they are called to feed and rule the Church of God, as the Apostles had done before them. Act. 20. 28. And afterwards (saith he) — By virtue of this Key as they (viz. the Elders, the Apostles successors as before) preach with all Authority not only the Doctrine of the Law, but also the Covenant of the Gospel; so they administer the Seals thereof Baptism and the Lords Supper. And this is peculiar to Preaching Elders, viz. to preach and administer the Sacraments, as before is cited out of the same Author. So the sum of all this comes to thus much, That Christ Heb. 5. 4, 5. took not this power and authority in the Church unto Himself, but it was given unto him. All power in heaven and in Matt 28. 18. earth is given unto Him. And he hath set this Order in the Church, that some should be officers to preach and rule. Other Si nem● honorem sibi ritè in Ecclesiâ usurpat nisi qui vocatus est, ut Aaron. Heb▪ 5 4. Quisquis sine legitimâ vocatione baptizat, eum temere in alienam functionem involare d●co. Quid enim? Cum ne Dei quidem Filius se ingerere voluer it, an sibi nescio quis Terrae fil●us se publicum tanti mysterii dispensatorem nullâ authoritate creabit? Calvin Tract. Theol. p. 350. Members he hath set in the body in their places (to do their own business, so the Apostle, 1 Thes. 4. 11.) as in the natural body, so in the Church. 1 Cor. 12. 18. And they to whom Christ hath given the Authority, Power or Key to preach and administer the Sacraments, they must do it; And the Key or Authority Christ hath given not to private members, but to Preaching Elders, i. e. such as are Ministers, called to the Office of the Ministry So then private members taking on them to preach, or administer the Seals, do take to themselves that Key, Power and Authority, which Christ hath given to another, and so they usurp, and their preaching is usurpation, and matter of grief to see Christ's followers violate his Ordinance, and break His Order, and the more where it is done with contempt. The Lord Jesus is our Lord and King, under whose feet the Father hath put all things, and given Him to be the Head over Ephes. 1. 22. all things to the Church, let us sincerely and ingenuously endeavour to know and keep his Orders; as we have received Col. 2. 6. Christ Jesus the Lord, so walk in him. Prove all things, and hold fast that which is good. And the Lord root out of our hearts the 1 Thes. 5. 21. spirit of Contradiction, that we read not books rather to confute them, then to throw down ourselves humbly under the Cott. Way. Epist. power of Truth. Amen. FINIS.