our studies 2 Tim. 2.4 Paul saie's wee must not intangle our selvs in worldly imploiments But you say a man may follow a Trade all the week Vers 15. and yet preach the Lord's day True after a wilde fashion but not like a workman that need not bee ashamed rightly dividing the word of truth Answ 3 To the third part of the objection I say it is a mere deluding of people to set the Spirit of God against God's means in and by which his Spirit doth usually work The Spirit is it which worketh effectually in the ministerie of us all Gal. 2.8 the sufficiencie and efficiencie is not of us but of God but yet the Spirit worketh by such Gifts as himself bestoweth 1 Cor. 12.4 There bee diversities of Gifts but the same Spirit and by the right use of those Gifts the Spirit doth work to the edifying of the Churches For the manifestation of the Spirit is given to every one to profit withall i.e. Whosoëver hath any Gift manifesting the miraculous power of the Spirit it is given not for ostentation or to bee admired but for this onely end for the profit of all vers 7. Now the Gifts then given to profit the Church withall in the way of instruction are reckoned up six 1. Sapientia wisdom to applie Christian Doctrine to Practice and Use of believers 2. Scientia a knowledg of Principles and deep points of Religion 3. Prophecie i.e. a Gift to expound the prophecies and secret things of Scripture 4. Discerning of spirits viz fanatick and counterfeit inspirations from true 5. Divers kindes of tongues that all Nations and languages might hear and understand the Gospel 6. Interpretation of tongues wherewith others did speak and wherein the Scripture is written These Gifts of the Spirit are useful and profitable for the Church they were miraculous for the manner of coming by them but the Doctrine taught was the same which was before revealed These Gifts may either bee acquired or infused At first they were infused immediately both for the honor of the Gospel and the speedier spreading of it Afterwards they are continued for the good of the Church by the Help of studie or praier Even as the Gift of Healing is now continued by the studie and Art of Physick without the Gifts of wisdom science and tongues wee can never soundly nor fruitfully make known the mysteries of Scripture and hee that by studie and praier doe's attain the use of any of these Gifts in preaching hee preacheth by the Spirit if the Things which wee preach bee the things Conclus 2 which the Spirit hath revealed in the written word and the Gifts by which wee preach bee the Gifts of the Spirit then whether the means by which wee com by those Gifts bee extraordinarie as by inspiration or ordinarie as by studie and praier the matter is the same Wee preach by the Spirit i.e. by the illumination and guidance of the Spirit leading us into the truth which himself hath revealed Wee pretend not yea wee detest all pretensions of new and immediate inspirations whereby the holie Ghost is made the Autor of disorder and confusion or a cloak for ignorance non-sence and Heresie Conclus 2 Our second Conclusion in Answer to the second Question in this viz. Ordination of ministers by imposition of hands of the Presbyterie for the Administration of the Word and Sacraments is an Ordinance of Christ in the New Testament The work of the ministerie is an Office and Calling as you have heard and Ordination is Christ's Ordinance whereby fit and approved persons are set apart and Commissioned for the execution of that Office in the Name and with the Autoritie of Jesus Christ Droved 1. by example The weight of the Controversie lieth upon this Conclusion which is directly proved 1. By example Wee finde in the New Testament four descents of men sent and ordained 1. Christ himself was sent of his Father 2. The Apostles were sent and ordained by Christ Mark 3.14 3. The Apostles sent and ordained Timothie and others of their own time 4. And they that lived in the Apostles times did in like manner ordain others to survive and do the Office of Ministers when they were dead and this succession of Ministers is to last to the end of the world 1. Christ was sent and had his Commission from his Father Joh. 20.21 22 23. My Father hath sent mee Christ himself was sent and Autuorized to preach els hee had not not taken that honor to himself Heb. 5.4 5. 2d. Descent Christ send 's the Apostles As my Father sent mee so sent I you there 's their Commission hee committed the ministerie to their execution which himself had received viz. a power to Preach and Baptize to binde and loos Job 20.23 with Matth. 28.19 Go yee therefore Teach all Nations and Baptize them The Man Christ could do nothing but by Commission from the Father nor the Apostles except Christ had given them Commission both Christ and his Apostles were solemnly inaugurated into their Office of Teaching Conclus 2 3d Descent The Apostles ordained Timothie and others of their own time 2 Tim. 1.6 Stir up the Gift of God which is in thee by the putting on of my hands and the hands of the presbyterie 1 Tim. 4.14 By Gift there is meant that Ghostly power or Office which Timothie received at his ordination by the laying on of the Apostles hands in the presence and with the consent of the presbyterie who joined with Paul in that action Again wee finde Paul and Barnabas ordaining Elders in every Church where they went Acts 14.23 4th Descent Timothie and Titus did ordain others as theniselvs had been ordained and that by the Apostle's own appointment Tit. 1.5 for this caus was Titus left in Crete that hee should ordain Elders in every Citie So likewise Timothie is directed how to lay on hands not suddenly but with good advisedness 1 Tim. 5.22 As Timothie was entrusted with the word of Christ so Hee must commit the same trust to faithful men able to teach others also that so there may bee a succession of Teachers 2 Tim. 2.2 Thus yee have recorded in Scripture four descents 1. Christ 2. His Apostles 3. Timothie and Titus 4. Elders at Creet and Ephesus and other Churches where the Gospel was planted all sent and ordained the two later by ordination in the ordinarie way thus the Apostles in their own Practice admitted men into the ministerie and thus they appointed for succeeding times And can any think that Ordination ended with that Age Is there not the same caus necessitie use and reason for it in after Ages as in the first times of the Church when there were as yet extraordinarie Gifts stirring in the Church which are now ceased and therefore the more need of a standing ministerie Secondly 2 From Scripture-Rules This Conclusion is proved by Scripture Rules and Precepts given touching Ordination and the manner thereof
Unto Titus Paul give 's commandment to ordain Elders Tit. 1.5 and prescribe's certain Rules and Canons for the trial and qualification of them that are to bee ordained vers 7. a Bishop must bee blameless holding fast the faithful word that hee may bee able to convince the gainsaiers vers 9. So unto Timothie hee gave directions and rules touching Ordination 1 Tim. 5. 22. Lay hands suddenly on no man neither bee thou partaker of other mens sins i.e. Admit not any into the ministerie without sufficient examination and good proof of their abilitie for learning and godly conversation els the blame will light upon thee becaus by the laying on of thy hands they were admitted Conclus 2 into that sacred function What need Titus bee left in Crete to ordain Elders in every Citie if Saints of themselvs might do all without Ordination And to what purpose are those Cautions and Directions about Ordination if there were no such thing to bee don if Ordination it self bee needless then much more is the manner of doing it needless Answ Som think that the cerimonie of laying on of hands may bee omitted Ans Somtimes wee must bee tied to example in the least gesture though not prescribed and yet men presume to dispens in a circumstance expresly prescribed Why should wee bee wiser then Paul Why should wee bee ashamed of Gods express will Timothie was ordained by laying on of hands and enjoined to lay on hands on others in their Ordination thus were the Deacons ordained Act. 6.6 and thus were Saul and Barnabas set apart for the execution of their Calling Act. 13.3 And seeing the Scripture is so punctual about the Manner of Ordination and the Qualitie of Persons to bee ordained the Dutie it self is much more established even as when God give 's us rules for praying fasting alms Magistrates Matth. 6.1 3 c. it doth necessarily implie that there must be Magistrates praying c. And herein is fulfilled that prophecie of Es 66.21 concerning the Ministerie of the N. T. I will take of them for Priests and for Levites saith the Lord. i.e. Though the distinction of Tribes bee taken away and that old Priesthood ceased yet God promised it as a blessing to the Church of the Gentiles that hee would rais up of themselvs som that should bee in stead of the old Priests and Levites in things perteining to God Upon these undeniable proofs I frame these 3 Arguments as to the main caus Argument 1 1. Look how the Apostles did ordain and call Ministers of the Word and as they appointed others after them to bee ordained and sent so and in like manner ought men now to bee sent and ordained But the Apostles did ordain men for the ministration of the word and sacraments by laying on of hands and also appointed and enjoined the same to bee don in the Churches of Christ therefore it is Christ's Ordinance that so it ought still to bee don and they that do otherwise do go against the example and appointment of the Scripture and so overthrow an Ordinance of Christ in the N. Testament Argument 2 2. That which is contrarie to the examples rules and directions of Scripture cannot bee don without sin But to administer the Conclus 2 word or sacraments without Ordination is contrarie to the examples and rules of Scripture therefore it is unlawful and cannot bee don without sin Argument 3 3. If Sending bee more then Gifting by God's word then there is somthing more by God's word required unto preaching then sole Gifting But Sending is according to God's word more then Gifting therefore somthing more then Gifting is required to make a preacher of the Gospel That Sending is more then Gifting is evident becaus Gifted men must bee ordained Timothie was a man rarely Gifted yet hee was ordained and sent by the outward calling of the Church 1 Tim. 4.14 and so were the rest of whom wee read 1 Tim. 2.7 Act. 13.2 3. There bee two things required to make a Minister 1. Gifts which must bee tried and approved 2. Ordination and solemn Inauguration into their Office Gifts give not Autoritie to any man for any thing the Lawyer at the Bar may have as great gifts as the Judg upon the Bench yet becaus-hee hath not the like Commission hee may not intrude upon the Judges office A private man may bee as well Gifted as a Justice of Peace yet without a Commission hee may not do his office so is it in this present case There is but one branch of the second Conclusion unproved which saith that Ordination must bee by the laying of hands of other Ministers and this is added to put a difference between true and fals Ordination In som congregational Churches they have their Pastors ordained i.e. chosen and appointed by the people Truely then they may preach and exercise Ministeriall Acts in the name of the People but not in the name of Christ unless they did derive their Autoritie by Ordination from Christ It is a gross mistake to think or teach that Church-power is Originally in the People as the proper seat and subject thereof from them to bee derived and placed upon whom they choos Christ gave all power to the Bodie of the Church finaliter objectivè i e. for their use and benefit according to that of the Apostle 1 Cor. 3.22 All things are yours whether Paul or Apollo or Cephas all are yours i.e. for your service and salvation but they are not yours i.e. they are not of your making and autorizing Church-power is first seated in Christ the Head and Apostle of our possession and from him committed to his Apostles and from them to Bishops and other Ministers Conclus 2 sters by succession they commit the same to others which themselvs had first received but according to that known rule no man can give to another that which himself hath not first received therefore the people which never received Orders nor Power to administer the word sacraments and keies how they can can bestow it on others is besides all Scripture and reason Church-power is in the Ministers of the Church by Derivation from the Apostles and they alone can commit and Transmit it unto others The Text is express which saith that Ordination is by the hands of the presbyterie Object But how can you can justifie your calling to the Ministerie seeing you were ordained by Bishops and Bishops from the Pope and the Pope is from the devil You lost your true succession in the Papacie and the calling which yee now have is Antichristian Sol. The Papists say wee have no true Ministerie becaus at the Reformation wee received it not from Rome The Brownists say our Ministers are not rightly called into their Offices becaus wee râ—â—eived it from Rome Thus wee are condemned of all hands one of these accusers must needs charge us falsly but admit both their allegations to have som truth yet neither of them do conclude what
by their unwearied diligence the Orthodox after sound Confutation of their Heresie sitting down content with that discharge of their dutie And surely if ever our glorious lights of the sanctuarie bee put out and new ones set up in their stead next unto God's wrath penally inflicting such a judgment for a Peoples unthankfulness it will bee ascribed to our laziness and their unwearied diligence rather then to any truth of their Caus or excellence of their Arguing For they do not or will not know when they are confuted but after their Arguments answered ten times over they are as brisk to offer new disputation insisting upon their old bald Arguments as if never uttered before their diligence should provoke us to the like if not their diligence yet love to their souls should 2 Tim. 2.25 remembring that of Paul in meekness instructing those that oppose themselvs if at any time God will give them repentance to the acknowledging of the truth that they may recover themselvs out of the snare of the Divel wee must not give over a Patient while there is hope no not though they oppose themselvs but with long-suffering they must bee instructed becaus as the gift of grace so the time of grace is in God's hand alone It is a great skill to discern who are to bee forborn and who to bee opposed they that make Divisions and parties in the Church and scandalize the Doctrine are to bee avoided Rom. 16.17 others that walk humbly and peaceably under that weakness and dissenting Opinion from their brethren are to bee forborn loved and cherished till wee meet in heaven where Luther and Calvin and all whose Faith and hearts do center in the Lord Christ shall for evermore bee fully agreed To his Grace I commend you who is able to establish you and rest Yours and the Churches servant in the Gospel of Jesus Christ WILLIAM LYFORD AN APOLOGIE FOR Our Publick MINISTERIE TOuching the Office and Calling of Ministers and Lay-men's preaching the Question is not Whether Christians may and ought privately to edifie one another by admonitions counsels reproofs repetition of Sermons reading of good Books and other Christian conferences all this I grant and commend to practice from these Scriptures Heb. 3.13 1 Thes 4.8 1 Thes 5.11.14 Rom. 15 14. But the whole state of the controversie may fitly bee reduced to these three heads Quest 1. Whether the work of a Minister in the Administration of the Word and Sacraments bee a Calling Office and work distinct from the rest of the people Whether there bee any such Calling or Office for that holy work in the New Testament Affir 2. Whether Ordination of Ministers for Administration of Word and Sacraments bee an Ordinance of Christ in the New Testament Affir 3. Whether it bee lawful for men uncalled and unordained to Take upon them the preaching of the Word in the Name and with the autoritie of the Lord Jesus or the Administration of the Sacraments Neg. The answer and determination of these three Questions will clearly state the Caus which I shall do in three Conclusions Concl. 1 1. The Ministerie is a distinct Calling and Office which they are bound to attend unto and None but they can or ought to perform Concl. 2 2. Ordination of Ministers by imposition of hands of other Ministers for the Administration of the Word and Sacraments is an Ordinance of Christ in the New Testament Concl. 3 3. No man uncalled and unordained can with good Conscience intrude or enter upon that Work and Office it is a great sin so to do Of these I will speak in order The first Conclusion in Answer to the first Question viz. that the Ministerie is a distinct Office and Calling is proved 1. By express words of the Text 1 Tim. 3.1 if any man desire the Office of a Bishop hee desireth a good work The Text tell 's you that Bishop or Presbyter is an Office a good Office and hee that is made a Bishop is a man in high Office even to take care of the Church of God ver 5. and in him there are required manie qualifications which are not required in other Believers Again Paul writing to the Philippians doth plainly distinguish the Bodie of Saints from the Officers To all the Saints which are at Philippi with the Bishops and Deacons Phil. 1.1 By Bishops there all understand Ministers of the Gospel in Office of Teaching distinct from the people who were Saints but not Bishops So in the Church of Ephesus the like distinction between Pastor and People in respect of Office and Calling is obferved Act. 20. Paul called for the Elders of the Church vers 17. Hee minde's them of their Office vers 28. Take heed to all the flock over which the holy Ghost hath made you overseers or Bishops to feed the Church of God for so did Christ ordain and set in the Church som Pastors and Teachers for the work of the Ministerie Ehes 4.11.12 e.i. to bee Guides to the Flock to feed them with wholsom Doctrine Heb. 13.7 17. Remember them which have the Rule over you who have spoken unto you the Word of God and submit your selvs for they watch for your souls In which places you see that Ministerie of the Word is a name of Office given to certain men designed and singled out to that work as a special work not common to others take one clear place more viz. 1 Thes 5.11 Comfort and edifie one another there 's the peoples mutual dutie in private But vers 12. know them which labor among you and are over you in the Lord and admonish you there 's the Pastor's Office and dutie who though they may bee but even with you in respect of Gifts and Graces yet they are over you in the Lord in respect of their Office and Work they are over all even over them which were able Concl. 1 privately to admonish one another and the people's dutie is to know i.e. to acknowledg them as such and to esteem them very highly for their work 's sake becaus God hath set them over you in that Office By all which places of Scripture it is evident that in the Churches of Christ Som are Pastors and Elders to feed Some are Guides and Rulers Som are Sheep the flock to bee fed Som are Guided and Ruled Som are single Saints Som are Bishops over them in the Lord. There is a work wholly to bee attended and men appointed to attend that work wholly Names of Office without an Office are meer mockeries the Names of a King of a Steward Pastor Bishop Guide c. without their respective Offices are not given in Scripture In the places now cited you finde those distinctive Titles and Names joyned with the work it self I demand then with the Apostle Are all Teachers 1 Cor. 12.28 Rom. 14.4 are all Bishops are all Guids and Pastors The Minister and his Work are as precisely distinguished by the
Priest is in danger to die as Korah did vers 13. But what is this to us In the Old Testament God had precisely limited the Priests Office to one Tribe how doe's this reason hold in the New Testament Answ The application hereof is made by S. Jude vers 11. To the times of the New Testament Wo unto them for they have ran greedily after the error of Balaam for reward and are perished in the gain-saying of Korah Hence I thus argue If the sin of Korah is and may bee committed in the New Testament then it follows undeniably that in the New Testament it is a sin to level Church-Offices or intrude into the actions of sacred Ministerie whereto one is not Called least hee perish in Korah's sin The Apostle S. Jude fore-telling what Sectaries then were and should bee in Christ's Church and setting them out by certain characters by which they might bee known among others hath this vers 11. That they are guiltie of Korah's gain-saying In which words I note three things First that the sin of Korah is and may bee committed in the New Testament Secondly That none can commit the sin of Korah under the New Testament if there were not a Distinction and reservation of ministerial Offices and Autorities to men set apart for that work as in Korah's time Thirdly That those of whom Jude speaks are therefore guiltie of Korah's sin becaus they invaded the Office of the Gospel-Ministerie for now wee have no proper Priests nor sacrifices as Korah did the Office of the Priesthood under the Law That old Priesthood is changed Christ hath erected another Ministerie in their stead which must bee preserved inviolable from all invaders as that of Aarons was for els the sin of Korah could not bee committed in the times of the New Testament But seeing the sin of Korah is committed under the New Testament our conclusion stand's good that it is a sin for men uncalled to exercise Concl. 3 the Office of the Gospel Ministrie or of a Prophet being bred up to feed Cattel c. Add hereunto for close of all that of the Apostle Heb. 5.4 5. No man taketh this honor to himself but hee that is Called of God as Aaron was 1 Kin. 12.35 with c. 13.33 It was a sin in Jeroboam to make Priests of the lowest of the people which were not of the Tribe of Levi When Jeroboam revolted from the Hous of David hee changed the worship and the Ministerie 1 Chron. 11.13 the honest Ministerie were not for his turn least the people should return to their dutie but God cursed this devillish policie for this thing became sin to the Hous of Jeroboam to cut it off and destroy it from the face of the earth As then so now it is a sin for any man to take that honor to himself The Apostles words are general and Argumentative to this sens becaus no man ought to intrude into this holy Office without a Calling therefore neither might Christ if a man take an Office not appointed of God thereunto it is no honor to him Res No man can make himself a Steward or Embassador no man can do any thing in God's Hous as his Steward or Embassador to preach his Covenant and set thereto God's seal but they that have Commission from God Now a Commission is the imparting of a power to us which before wee had not By virtue of God's Commission wee are Stewards of God and Embassadors for Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 5.20 Christ hath committed to us the word of reconciliation and wee in his Name and with his Autoritie do tender and seal God's Covenant Without God's Commission all sacred actions are meer nullities and mockeries like a Judgment without a Jurisdiction of no more Autoritie then if a private person should give sentence upon the Bench or Mid-wife Baptize your Children The Pharises questioned John for baptizing Job 1.25 And Christ for Preaching Mat. 21.23 The Priests and Elders of the people came to him as hee was Teaching and said by what Autoritie dost thou these things and who gave thee this Autoritie Christ doe's yield the challenge to bee just if hee could not have shewed his Autoritie and therefore in his Answer Christ doth avouch both Johns and his own Ministerie to bee from Heaven vers 2.25 The Apostle is clear that God is the Autor who sel's the ordinarie Pastors and Teachers in the Church 1 Cor. 12.28 as well as the Apostles and Prophets and without his setting wee can no more do the Office of Pastors and Teachers then of Apostles Wee must attend God's Calling to God's imploiment Concl. 3 For the premises I conclude in the words of Mr Hooker Hooker Pol. 5. § 77. The Ministerie of Divine things is a function which as God did himself Institute so neither may man undertake the same but by Autoritie and Power given them in lawful manner They are therefore Ministers of God not onely by way of Subordination as Princes and Civil Magistrates are whose execution of Judgment and Justice the supreme hand of divine providence doth uphold but Ministers of God as from whom their Autoritie is derived and not from men For in that they are Christ's Embassadors and his laborers who can give them their Commission but hee whose most inward affairs they manage Is not God alone the Father of spirits Are not souls the purchase of Jesus Christ What Angel in Heaven could have said to Peter Feed my sheep preach baptize do this in remembrance of mee whose sins yee retain they are retained and whose yee remit they are remitted What think yee are these terrestrial souls the power of the Ministerie of God translateth out of darkness into glorie it doth dispose of that flesh which was given for the life of the World and it poureth malediction upon the heads of the wicked The things wee do shew that wee are and can bee Commissioned by none but Jesus Christ All the Princes of the world cannot give us this Autoritie and Commission wee cannot bee Deputies in these Divine things becaus themselvs have not the chief power to dispence the things in person nor to bestow the blessings and curses at their will and command whereof wee are made the Instruments What impudence then is it for Mechanicks who have received Commission neither from God nor man to intrude into this Office Object Som have said What evil is it for gifted men to preach though uncalled mee thinks they do well better then your drie dunces of the Clergie they hold forth Jesus Christ c. Answ Wee envie no mans gifts wee diminish them not onely wee plead for Christ's Ordinance Let them submit to Christ's Ordinance to bee tried and Ordained and then Preach and spare not els there 's evil enough in such under-takings judg with equitie 1. What evil is it for a private man to execute the office of a Constable to pull a Judg from the Bench
the Circumcision these were Preachers of the Gospel with Paul Col. 4.10 11. And they beeing Priests were Autorized by their former Calling to preach Therefore when the Text saies Act. 8.1 They were all scattered abroad except the Apostles this cannot bee meant of all the Church for there remained many housholds of them vers 3. but of them who did preach Christ at Jerusalem as Stephen had don these were especially aimed at in the persecution and they seeing how it fared with Stephen betook themselvs to preach abroad the Apostles that remained behinde were persecuted James was killed with the sword and Peter imprisoned Act. 12.2 4. Circumstance evidencing this Truth is that of Act. 11.20 where it is said that som of them were men of Cyrene and Cyprus who when they were com to Antioch spake unto the Grecians preaching the Lord Jesus By these wee may judg what the rest of them that preached were when 't is said som of them were men of Cyrene the rest were of the same rank though not of the same Cities But these men of Cyrene and Cyprus were they lawfully Called and sent forth to preach Quest Had they any special Calling I conceiv they had for these reasons Conclus 3 Reason 1 First Becaus they were the first that converted the people of Antioch unto the Faith Act. 11.21 22 24. And God gave testimonie to their word by signs and wonders vers 21. the hand of the Lord was with them viz. to heal the sick c. as was usual in the first planting of Churches If they had not an ordinarie Calling yet surely they had an extraordinarie one becaus their Doctrine was confirmed with signs following Heb. 2.4 Reason 2 Secondly These wonder-working Preachers continued at Antioch Act. 11.22 till Barnabas was sent thither unto them from Jerusalem to confirm the people in the Faith these men continuing at Antioch are expresly called Prophets and Teachers Act. 13 1. Now there were in the Church that was at Antioch certain Prophets and Teachers as Barnabas and Simon called Niger and Lucius of Cyrene and these ministred unto the Lord vers 2. Reason 3 Thirdly They that are called Prophets and Teachers Act. 13.1 are the verie same that fled and came first to Antioch and converted that people Act. 11.19 For 't is said vers 20. that they were men of Cyprus and Cyrene that came first to Antioch and preached and one of them Act. 13.1 is Lucius of Cyrene Lucius therefore of Cyrene called a Prophet Act. 13.1 was one of them that fled from Jerusalem upon that Persecution Act. 11.20 Hence I gather that seeing they that preached at Antioch and converted them were Prophets and Teachers And they that converted the Antiochians were the same that fled from Jerusalem upon that persecution therefore they that fled and preached were not men meerly Gifted but duly Called These Textual circumstances give sufficient ground to affirm that those which preached upon that scattering had som spiritual Calling thereunto far better grounds then can bee alleged to the contrarie Put altogether thus They all i. e. they which had kept companie with the Apostles and were of the seventie or of the converted Priests They are they that preached abroad 1. Becaus they onely are named 2. Becaus the seventie were appointed to preach in those places where they that were scattered did preach 3. Becaus they were men approved by signs and wonders 4. Becaus som of them are expresly Called Prophets and Teachers beeing the very same men that came to Antioch and fled from Jerusalem Let the same bee said of you and then preach in God's name els such a pattern will not justifie you nor bee a fit parallel for for your actions Conclus 3 Object 2 Answ Apollos was no ordained Minister See Church-members set in joint by Filo dexter Transylvanus against chillenden p. 17. yet hee preached Act. 18.24 Hee was an Autorized publick Preacher in the Church of Corinth for who is Paul or Apollos but Ministers by whom yee believ 1 Cor. 3.5 Paul speak's of him as his fellow-laborer and steward of the mysteries of God 1 Cor. 4 1 6. Yea it seem's that Apollos did Baptize as well as preach for the Corinthians were divided into Sects according to the Names and Number of them that taught and baptized them 1 Cor. 1.12 as Paul's misliking of them doe's import vers 13. were yee baptized into the Name of Paul And seeing som did call themselvs by the name of Apollo it follow 's that hee did also Baptize from which time they would call themselvs by the name of Apollo as others did of Paul ' Its true indeed Apollos preached at Ephesus before hee came to Corinth Act. 18.24 27. But seeing wee read that hee was a Minister and yet read of no new Ordination received after his coming to Corinth wee must conclude that hee was an autorized Preacher when hee preached at Ephesus Object But hee knew onely the baptism of John i. e. the Doctrine of John hee had been baptized onely with water in the name of Christ Sol. What of that Yet hee might bee as true a Minister of the New Testament as John Baptist himself for John taught the people that they must repent and believ on Jesus Christ and so hee baptized them Act. 19.4 The same Doctrine did Apollos preach Act. 18.25 28. Hee taught diligently the things of the Lord and mightily convinced the Jews that Jesus was Christ The Baptism of John and of Christ distinguished Act. 19.4 5. are not two Baptisms of water but onely one with water which is called John's Baptism Act. 19.3 and the Lord's Baptism Act. 8.16 But Christ's Baptism in distinction from John's Act. 10.44 46. was the pouring forth of the holy Ghost upon the Apostles and others in those daies as S. Peter doe's expound it Act. 11.15 16. saying That as I began to speak the holy Ghost fell on them as on us at the beginning then remembred I the words of the Lord how hee said John indeed baptized with water but yee shall bee baptized with the holy Ghost compare Act. 8.15 16. when Peter and John were com to Samaria they praied for them that they might receiv the holy Ghost for as yet hee was fallen upon none of them onely they were baptized in the Name of the Lord Jesus Conclus 3 This Baptism of the holy Ghost shed on them was usually don by the laying on not of water but of hands Act. 8.17 Act. 19.6 Object 3 Paul saie's 1 Cor. 14.31 yee may all prophecie one by one that all may learn for the ministration of the Spirit is given to every one to profit withal Chap. 12.7 therefore all that bee able may preach Answ Paul's purpose there is to give directions concerning the use of spiritual gifts specially that of Tongues and Prophecie And becaus some used their gifts for ostentation not for edification therefore hee telleth them that in what kind soëver