make confession of the truth not preach The last Objection is a Skeleton A penniworth of their small reasons a parcell of bare bones the very naming them is confutation sufficient as 1 Cor. 1. 27 29. God hath chosen the foolish things c. Ergo Lay-men may preach 1 Cor. 7. 16. What knowest thou O wife whether thou shalt save thy husband and 1 Cor. 12. 11. and 1 Thes. 5. 11. command private instruction and Phil. 2. 15 16. Luk. 8. 39. Christ having delivered the man possessed bids him go and shew how great things God hath done for him and he went and preached published it saith our Translation A. 1. He had Christs command to do so 2. He onely tells 〈◊〉 Christ had done for him which in a large sense may be called Preaching yet 't is one thing to publish a miâ—acle and another thing to be a 〈◊〉 Obj. Robinson objeâ—â—s the word is commonly used for preaching which Luke 〈◊〉 sets down A. The word in the Original signifieth also to publish â—s our Translation hath it and as an Herâ—lsd to deliver a mâ—tter in open 〈◊〉 in the hearing of a multitude that many may take â—â—tice of it as that Noble Critick who hath doâ—e â—orthily in Ephraâ—a and therefore is deservedly famous in our Bethlem hath well obâ—eâ—ved and in his Comment on this place Christ commâ—nds him to report it as the work of God c. Lastly they 〈◊〉 the exâ—mple of the â—omâ—n of Sâ—maria Ioh. 4. 28 29 c. She preached Christ to her Neighbors Ergo they may do so too A Now they have no help from men they flee to women but in vain for this woman did not take upon her to teach them or convert them her self but seeketh onely to bring them to Christ by whom she was converted 'T is one thing to preach and another thing to bring tidings of a Saviour as this woman and the Shepheâ—ds did 2. Admit she had preached yet where was it in Samaria amongst Heathenish Neighbours where no 〈◊〉 was yet planted And here we grant that in such 〈…〉 a woman may occasionally declare the Gospel in â— no 〈…〉 Now because a woman may publish Christ in an unplanted Church Ergo Gifted men may preach in a â—lâ—ntâ—d is such Logick as none but such Gifted men as you are will uâ—e I should now concâ—ude but thâ—â—â— was one thing more â—bjected viz. That our Minâ—stery wâ—s Antichristâ—â—n of which oâ—e 〈◊〉 then I have done Object Your Ministery is Aâ—â—ichristiâ—n you are 〈◊〉 Divines Egyptian Enchanters â—ugâ—â—rs limbs of the Dâ—vil 〈◊〉 covetous lordly sedâ—tious 〈◊〉 the troublâ—â—◠〈…〉 â— riest ring-leaders to Babylonish confusion trained up in 〈◊〉 Heaâ—hâ— ism vain Philosophy ungâ—dly Arâ—s Legal 〈…〉 Lions persecutors of the Saints yâ—ur maintenance antichriâ—â—ian likâ— Simon the Sorcerer Priestly Sâ—ribâ—s and Pharisees Hypocrites c A whole load of such ignominious titles you may finde in a little Pamphlet of one Collyer a very dangerous Sectary Answ. Lo this is the Livery we must look for from the ungrateful world â— 'T is no new thing Mat. 5. 11 12. Thus did they persecute and revile the Prophets which were before us let us not fret but rejoyce and with those Apostles esteem it our honour to be dishonoured for Christ Had they been enemies we could the better have born it but these are the wounds with which we are wounded in the house of our friends those that not many years ago were ready to pull out their own eyes for our good now forsake us and are ready to pull out ours God is beholding to us for the kindness which we shew to his Embassadours If David were so displeased with Hanun for abusing his servants 2 Sam. 10. 45. surely then the Righteous Lord will not alwayes â—ndure the indignities which are done to himself for he that despiseth you despiseth me But he will arise and smite thorow the loyns of them that rise against him and of them that hate his Embassadors that they rise not up again Though Moses bear the reviling of Miriam yet the Lord will not while he is dumb God speaks while he is deaf God hears and stirs The more silent the patient is the more shrill will the wrong be And whereas they say our Ministery is Antichristian because we were ordained by Antichristian Bishops We answer This is easily said but not so easily proved for 1. we have our Ordination from Christ by Bishops and Presbyters we receive it not so much from them as from Christ our Lord and theirs His sevants we are and in his Name do we execute our Ministerial Functions and not in the Bishops The Authority of the Presbytery is onely Ministerial service whereby it restifies declares and approves of those whom God approves and calls 2. Neither were the Bishops which ordained us Antichristian which I prove thus Those who by their life and doctrine have witnessed against Antichrist could not be Antichristian But our Bishops since the Reformation have witnessed against Antichrist Ergo Witness our Cranmer Ridley Hooper Latimer Farrar Iewel Pilkington Sands Babington Aâ—bot Davenant Hall Morton Vsher c. 3. Consider they were Ministers and did ordain us not quâ Lord Bishops but qudâ Presbyters and had other Presbyters to joyn with them so that our Ordination from them is valid and may in no wise be disclaimed 4. Many of them were able Ministers and painful Preachers no man can truly aâ—firm that all our Bishops were wicked and Antichristian many of them were men fearing God 5. Admit some of them have been Popish and wicked yet we must not condemn all the Apostles for one Iudas there have alwayes been de facto some evil Officers and Ministers in the Church Hophni and Phine as Scribes and Pharisees some envious and perverse Teachers Acts 20. 29 30. Phil. 1. 15. yet the wickedness of such Ministers did not null their acts Mat. 23. 23. their Ordination as well as their Teaching was valid notwithstanding their personal wickedness the Leprosie in the hand doth not hinder the growing of the corn Elijah may not refuse his bread because brought by a Raven Suppose they be wicked Antichristian Heretical c. that ordain yet our Ministery is firm Now since man is a rational creature and is easier led then forced I shall briefly use some Arguments to convince the judgement and refer you to larger Treatises for fuller satisfaction 1. Arg. Those whose Ordination was right for substance though it fail in some circumstance yet is valid But our Ordination was right for substance we had the inward Call and the outward we were examined for our life and Learning and approved of we had imposition of hands by Elders with Prayer and Exhortation to diligence in our places the Bible is given to us with a command and Authority to preach the Word and dispence the Sacraments We having these
preaching for any declaration of Gods truth but whether it be Ministerial preaching whether when the Apostle saith He must divide Gods word aright he meaneth no more then to read Whether when he saith Who is sufficient for these things he meaneth who is able to read When he saith Give thy selfe to study that thy profiting may appear to all men he meaneth that all men may see thou readest better then thou didst Thus hee But take it strictly and properly and then Preaching is thus defined 'T is an action of a Minister soundly interpreting and opening the sence of Scripture by Scripture in an authoritative way applying it to the use of the hearers by doctrine Exhortation Rebuke and Comfort This is the duty and formal act of the Ministery 't is a Pastoral act and is not common to every gifted Brother of the flock Fourthly In a constituted Church The Church must be considered under a double Notion 1 There is Ecclesia constituta a constituted reformed setled planted Church and here none may preach but such as are proved and authorized by the Presbytery 1 Tim. 3. 10. and 4. 14. and 5 22. and 2. 2 3. Where the Rule is set as in our Church there men must not flee to extraordinaries but walke according to the ordinary Rule which God hath appointed 2 There is Ecclesia constituenda a Church to be planted settled constituted as amongst Heathens Turkes Infidells and here where no Ordination can be had gifted persons in such extraordinary cases may preach That may be done in the infancy of a Church which may not be suffered when the Church is growne to maturity That may be suffered in the Planting of a Church which may not be suffered when a Church is Planted and the Rule set A positive Law may yeeld in a case of Necessity Matth. 12. 3 4. g Where no Ministers can be had there gifted men may preach but in a setled Church we must follow the ordinary way 2 In a collapsed and corrupted state of the Church when the ordinary Pastors are persecuted banished or slain then God calls such as have gifts to supply that defect but when the Church is setled and restored then they must to the Rule When there was no King in Israel every man did what seemed good in his own eyes it doth not follow that therefore they might do so when they had a King In a general disorder men respect not alwaies the formalities of Order h saith the Noble Mornay Fifthly Without a Call No man may take this Office upon him without a Call either ordinary or Extraordinary i Mediate or Immediate â— Some were called Extraordinarily and Immediately by God himself as the Prophets Apostles and Evangelists Elisha is called from the Plough Amos from the Stals the Apostles from their Nets And of these under the New-Testament there are three sorts I. Apostles These were called by Christ immediately and extraordinarily and they shewed it by their extraordinary gifts and abilities with which Christ endowed them They were universal Ministers appointed by Christ to preach the Word thorow the world they were twelve especially their Office was Temporary being ordained for the propagation of the Gospel These are now ceased II. Prophets These had a gift of fore-telling things to come as Agabus fore-tels a famine Act. 11. 28. and the four daughters of Philip Act 21. 9. 2 In those times they had a singular gift and faculty in expounding and interpreting prophetical Scripture in opening hard places and fitly applying to their hearers for their edification 3 They were endowed with Languages because the Church was to be gathered out of all Nations These were temporary and to indure only for that time III. Evangelists who were Coadjutors and Helpers of the Apostles in preaching the Gospel and for the most part did attend on them and watered what they had planted they were of two sorts 1. Some were called immediately as Philip who was called by the instinct of the Spirit Act. 8. 39 40. 2 Others were called by the Apostles as Timothy Titus Marke Tychicus Sylvanus These latter were most frequent yet were but Temporary Those Ministers which are ordinary and perpetual are of two sorts Pastors and Teachers 1. Pastors to see to the manners of the Flock to preach the Gospel deliver the Sacraments direct them in their practice See their duty Act. 20. 1 Tim. 3. 2 Pet. 5. 2 3. 2. Teachers and Doctors whose Office is plainly and soundly to expound the Scriptures that the people might have the right sence and understanding of them and being indued with Tongues Arts and Sciences they are to clear the Truth from corruptions of Heretickes That these are two distinct Officers is cleare from Romanâ— 12. 4 8. He that reacheth let him waite on teaching and he that â—xhorteth on exhortation which argueth a difference of their functions by the distinctions of their proper actions These Officers are called by ordinary means and endowed with ordinary gifts and must indure in the Church to the k end of the world Mat. 28. 20. Ephes. 4. 13. Til the house be built and finished the workmen are not dismissed til all the Saints be gathered the Ministery cannot ceafe Many are affraid the Ministery will bee rooted up let Pastors and People do their duty l and then their turning of things up side downe shal be but as the Potters clay Now if our Gifted Brethren are called then 't is either Ordinarily or Extraordinarily If extraordinarily then they are either Apostles Prophets or Evangelists but these were temporary and are ceased If Ordinarily then they are either Pastors or Teachers if so then they are men in Office but that themselves deny for they say they preach not as Officers but as Gifted Brethren c. This is such a Preacher as we never read of in al the Book of God as I shal God willing make clear by the ensuing Arguments The summe of them all is thus much That a man out of Office though endowed with Gifts yet cannot authoritatively expound the Scripture and apply it to the people in a setled constituted Church without an external Cal of the Church authorizing and enabling him therunto The Arguments against the Preaching of Gifted Brethren The first Argument If God were angry with those in the time of the Law that did usurp the Priests Office then he being JEHOVAH the same for ever wil be angry with those in the time of the Gospel that do usurp the Ministers Office But God was angry with those in the time of the Law that did usurpe the Priests Office Ergo He wil be angry with those in the Gospel that do usurp the Ministers Office The Major is cleare from the Immutability of Gods nature Heb. 13. 8 He is the same yesterday c. Look what sin he hated formerly the same he hates still The Minor I proved by Induction thus 1. The Lord was
the Emphasis and fulnesse of the Original we may say as the Queen of Sâ—eba did to Solomon That which shee heard was nothing to the glory which she saw Then came in errour and superstition when it was Heresie or atleast suspition of it to understand the Greeke and Hebrew What miserable wrackings and rentings of Texts have come into the world through ignorance and want of understanding the Languages not onely in the latter but especially in former times is fully declared by that d Learned Casuist I shall only adde the Fryar that would prove God made ten Worlds from the words of Christ Annon decem facti sunt mundi and he that would prove that Melchizedecke offered Salt with Bread because he read in the Text Rex Salem i. e. King of Peace were Sir Iohn Lack-Latines I would willingly know of such as contemne humaine Learning and the Languages how they would expound and reconcile differences in these following Texts without Learning 1 How wil you interpret that place Iob 1. 5. It may be my Sons have sinned and blessed God So 't is in the Original Benedixerint non maledixerint A. Here 's neede of Rhetoricke this is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Euphemismus when we put a good name on a bad thing So 1 King 21. 10. The Scripture in loathing a vice omits its name and sets down the contrary vertue 2. 1 Cor. 11. 25. Hic calix est sanguis This cup is my blood The Cup is not Christs Blood A. Calix i. e. vinum in calice continens pro re contetâ Met. subj 3. When there is difference in Translations as Eph. 5. 16. the Geneva reads Redeeming the season ours Redeeming the time Which of these is most genuine A. The former because the word in the Original is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} opportunitas temporis not spatium temporis So Eph. 4. 32. The Popish Translation reads it Hâ—c est magnum Sacramentum but ours This is a great Mystery Which is the truest Ours because it agrees with the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Socinians deny the Deity of the Holy Ghost and that up on this ground Because he is called the gift of God He that is the gift of God is not God But the Holy Ghost is the gift of God Luk. 11. 13. A. Here is need of Rhetorick The Spirit is oft in Scripture put for the gifts of the Spirit Meton-effici So 1 Thess 5. 19. Quench not the Spirit i. e. the gifts of the spirit Faith Hope Love Hence what Luke calls the Spirit Matth. 7. 11. cals good things Thus we see how needfull Arts and Languages bee Hence the holy Ghost commends Learning in the Saints Moses was learned in all the wisdome of the Egyptians and was mighty both in word and deed Acts 7. 22. Daniel and his companions had skill in all learning and wisdom Dan. 1. 4 17. Apollos was eloquent and mighty in the Scriptures Paul could speake Languages more then they all and oft makes use of his Humaine Learning He cites Epimenides the Poet to convince the Cretians Titus 1. 12. and Aratus Acts 17. 28. Menander 1 Cor. 15. 33. and useth Syriack and Hebrew termes as Abba c. Hence wee read in Scriptures of the Schooles of the Prophets and Colledges erected where the Sonnes of the Prophets were trained up in Learning and studied the Lawes of God that they might be fitted to teach others as at Naioth 1 Sam. 18. 19 20. Iericho and Bethel Schools of the Prophets 2 King 2. 3 5. How shall a man bee able to preserve the Truth in its purity against Heretickes without Learning How shall a man bee able to Analize and open many obscure phrases in Scripture without Logick Rhetorick Tongues c. as a e Reverend Divine in an excellent Tract doth fully declare Great is the pride and wantonnesse of this age to tread all that Learning under foot without which the knowledge of the Scripture is not to be had upon humane endeavours to undervalue the abilities of a learned age in comparison of the boldnesse of Mechanick persons in spending the mouth without sense underneath seemeth to be the wantonnesse of this time for after ages to admire But for private persons against publicke Order and the Unity of the Church to cal Assemblies and to exercise their pretended abilities in such Assemblies as publike Order forbids is neither more nor lesse then Schisme Let them that do it advise at whose door the sin of that Schism lyeth as a learned man complaines Obj. We see many private Christians of eminent parts called to the Ministery that want the Languages yet do much good in their places Ans. Many private Christians that are called to publick service by pains and industry have gained the Languages and some insight into the Arts c. and those that want them lament their defect they do not contemn them as needlesse and uselesse but would give much for the attaining of them and they reverence such as have them True a man may be a Minister and yet want these but he 's a defective and lame one a man is a Man though he have but one leg or one arm but he is not so compleat a man as he that hath two and when he comes to wrestle with an adversary he finds his wants c. To conclude Arts and Sciences are requisite for a Divine non necessitate absolutâ as if a man could attain no knowledge in Divinity without them sed necessitate expedientiae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scite Aquinas Theologia non accipit sua principia ab aliis scientiis tanquam â superioribus sed utimur illis tanquam inferioribus ancillis The Seventh Argument From the sinfulnesse of it Whatsoever is not of faith is sin Heb. 11. 6. But whatsoever we do if we do it not by vertue of some Command or Call is not of faith Ergo 'T is sin A man must have some warrant from the Word to assure him of a Cal before he can do it in faith Hence Christ refuseth to divide the inheritance Luk. 12. 14. Who made me a judge q. d. ' I is not within the compasse of my Calling Now what Command or Cal our gifted Brethren have to Preach I shal examine in the Answers to their Objections The Eighth Argument If none may Preach but such as be ordained then every gifted person may not preach But none may preach but such as be ordained Tit. 1. 5. I will that thou ordain Elders What need Paul leave Titus in Crete to ordaine men if every gifted brother may preach without Ordination Men may not run and ordaine themselves but upon Tryal being found sufficient and fit must be Ordained In a constituted Church Ordination is alwaies necessary The Apostles would have none to preach but Ordained men They must be Elders in Office before they preach as appeares Acts 13. 23. Separate Barnabas and Saul for the worke of the Ministery Acts 14. 23. and 15. 22. They ordained them
Elders in every Church with prayer and fasting f 1 Tim. 4. 14. and 5. 22. and 2. 22. and 1. 3. 10. And this was to continue in the persons succeeding them for ever as appeares by the charge imposed on Timothy 1 Tim. 6. 13 14. It must endure till the comming of Christ which could not be in Tymothies own person but in his successors The Ninth Argument If no man might be an inferiour church-Church-Officer or Deacon without a Call and Ordination from the Church Then à fortiori no man may be a Preacher and superiour Church-Officer without a Cal and Ordination The Antecedent is clear from Act. 6. 2 5 6. Therefore the Consequent must needs be granted 2 If in the Commonwealth none may intrude into anothers Calling but must proceed in an orderly way and first serve an Apprenticeship Then much lesse may any intrude into the Ministers Calling but he must first proceed in an orderly way and be first qualified and fitted for it To this agrees that complaint of Hierome That men are uncapable of other Arts and Sciences without a Call onely in Divinity every man is bold to interpret Scripture Sola Scripturarum est ars quà m sibi vendicant Hanc garrâ—lâ— anus hanc delirus senex hanc sophista verbosus hanc universi praesumunt lacerant docent antequam discunt c. The pratling old woman the doting old man the brabling Sophister and the generality of men tear the Scriptures and presume to teach before they have learned themselves Where he doth not condemne the reading of the Scripture by all sorts but only presumptuous ignorant reading and expounding by such as taught before they had learned themselves For elsewhere he commends the reading of the Scriptures by Lay-men and would have it dwel in them not only sufficiently but abundantly So Chrys. Hom. 9 in Epist. ad Coloss. Audite seculares comparata vobis Biblia Ye men of the world get you Bibles Read but read with prayer with humility with piety prudence and feare This Spiritual Word cals for a Spiritual Reader 'T is only a gracious heart that can discern these Mysteries The tenth Argument If every man must study to be quiet doe his owne work and keep the bounds of his proper Calling Then private men may not be Pulpit-men But the Apostle commands 1 Thess. 4. 11. that every man g study to be quiet yea seek after quietnesse with a kinde of holy emulation esteeming it an honour to be of a meeke quiet calme contented temper and peaceable conversation But how shal they attaine this By doing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} our owne things i. e. that which comes within the compasse of our general or particular Calling Hence the Apostle condemnes such as are busie-bodies in another mans Diocesse 1 Pet. 4. 15. Let no man suffer as a busie-body Tractent Fabrilia Fabri Let the Naylor keep to his Hammer the Husband-man his Plough the Taylor to his Shears the Baker to his Kneading-trough the Milner to his Toll the Tanner to his Hides and the Souldier to his Armes c. They must not leap from the Shop to the Pulpit from the Army to the Ministery from the Blue Apron to the Black Gowne c. But if ever men would have comfort let them keep the bounds and limits of their particular Callings God hath set every Calling its bounds which none may passe Superiours must govern Inferiours Obey and be Governed Ministers must study and Preach People must hear and obey c. As in an Army the General appoints every man his place and station one in the Front another in the Reare c. there he must abide against the enemy there he must live and dye so 't is in Humaine Societies the great Lord General hath appointed to every man his particular Calling and in doing it he must live and dye The Apostle makes this â—lear 1 Cor. 7. 20. Let every man abide in the same Calling wherein he was called every man must continue and even dwel in that particular Function to which he is called God abhors Ataxy and disorderly confounding of those Callings which he hath separated Q. Whether a man may change his Calling A. He may not lightly or for any base end of his owne change it but if he can finde a clear and just Call he may Q. But when hath a man a Call A. 1. When he is called from one Calling to another immediately by God as Elisha from the Plow Amos from the Herds to be Prophets c. or immediately by the Church of God when upon the improvement of Gifts they are called they must not be their own Judges and call themselves by those whom Christ hath authorized to some higher place in Church or Common-wealth Thus he that used the Office of a Deacon wel was promoted to the Ministery 1 Tim. 3. 13. A diligent man as one wel observes stayes not long in a low place Thus a private man may come to be a Magistrate a Phisitian a Minister c. 2 When the Calling that a man hath wil not maintaine his family then the Artificer may either change his Calling as the Artificer may become an Husband-man c. or adde another calling to his owne to support his family 2. That he may not be burthensome to others Thus Paul preacht and made Tents that he might not be burthensome to the Church of God Act. 18. 3. Obj. If Paul kept a double Calling say they why may not we Nayl and Preach Patch and Preach Weave and Preach c. A. You may not argue ad idem for there is a great difference between you and Paul 1 He had much learning and great abilities you have no learning and meane abilities 2 He was an Apostle had an extraordinary measure of the Spirit had his learning given we gotten He by Revelation and inspiration we by industry and study Reading Meditation c. Yea Paul himselfe had his Parchments Hence in Tâ—moâ—â—y he commands all Ministers to give attendance to reading to meditation and to give himself wholly to them The work of the Ministery is a most laborious work being rightly followed insomuch that the Apostle puts a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} on it Wâ—o is sufficient for these things 2 Cor. 2. 16. Every man is not fit to be a Carver to a King there are many qualifications required of a Minister 1 Tim. 3. 1. c. Titus 1. 5 6 7. Act. 20. 17 28. 1 Pet. 5. 1 2. Mal. 2. 7. 3. The work of the Ministery is a distinct Calling hath distâ—nct Offices and duties belonging to it and distinct promises made to it
tolerated in the Church of God But this kind of Preaching by gifted Brethren hath neither Precept nor President in all the Word of God Ergo It may not be tolerated in the Church of God We never read in all the Old and New Testament of any that took this Office but that he was called either Mediately or Immediately Ordinarily or Extraordinarily his new-found Officer a gifted Preacher out of Office is not to be found in the Bible c. I have but one Argument more and then I come to examine the proofs The seventeenth Argument From the Practice of all Reformed Churches That which is condemned by all the Churches of God and is contrary to their Practice ought not to be tolerated in our Church But this practice of private mens Preaching without a Call is condemned by all the Churches of God and is contrary to their Practice Ergo For the Major that the Practice and custome of the Church of God ought to be regarded by us appears by that Apostolical phrase 1 Cor. 11. 16. We have no such custom nor the Churches of God And 1 Cor. 10. 32. we are forbidden giving offence either to Jew or Gentile or the Church of God For the Minor lest any should think that I am singular in this point and write out of affection more then judgement I will call forth all Reformed Churches and Impannel a Jury of good old Orthodox Divines who have witnessed with one consent against this New-found creature the Lay-prophet And because I would not erre I will proceed in a fair Legal way of trial and will 1. Arraign the Prisoner at the Bar being taken captive by Satâ—n 2. I will impannel the Jury and produce Evidence against him The Inditement Lay-Prophet thou art here indited by the name of Lay-prophet of the City of Amsterdam in the County of Babel for that thou contrary to the Peace of our Soveraign Lord and Saviour his Crown and Dignity hast usurped another man's Office and thereby hast brought Disorder Anarchy and Confusion into the Church of God together weth a Bastard-brood of Arrians Arminians-Socinians Anti-Trinitarians Anti-Nomians Anti-Sabbattarians Anti-Scripturists Anabaptists Mortalists Familists Separatists Millenaries Enthusiasts Seekers Shakers Quakers Ranters Libertines Erastians Scepticks Independents c. J. What sayst thou Art thou guilty or not guilty P. Not guilty my Lord J. By whom wilt thou be tried P. By the Independents my Lord J. Alas the wiser and better sort of those know no such creature neither will they own thee P. Then my Lord I appeal to the k Anabaptists and Libertines J. These are thy l fellow-prisoners and so can be no fit Iudges in this Case P. My Lord if there be no Remedy I am content to be tried by the Jury J. Thou hast well said thou shalt have a full a fair and free hearing Cryer call the Iury 1. Call in Reformed Churches Vous avez Reformed Churches Call the French Church J. What can you say against the prisoner at the Bar Fr. Ch. My Lord we believe that 't is not lawful for any man upon his own authority to take upon him the Government of the Church but that every one ought to be admitted thereto by a lawful Election so neer as may be and so long as the Lord giveth leave c. And we detest all those Fanatical spirits who as much as in them lieâ—h desire that both this Sacred Ministery or preaching of the Word and Administration of the Sacraments were utterly abolished J. Call the Church of Scotland Vous avez the Church of Scotland P. My Lord I except against this Church they are Presbyterians and they never prophesie good to such Prophets as we are J. But you will acknowledge them to be a Reformed Church P. Yes my Lord J. You must needs for m King James gloryed that he was King of one of the purest Churches in Christendome And for their Government by Presbyteries 't is the way of all Reformed Churches and that we are bound by Covenant to labour for as appears by that learned and excellent vindication of the Presbyterial Government published by the Ministers and Elders in London Novemb. 2. 1649 Where this Government is proved to be of Divine Right the cavils made against it fully answered and its excellency above the Congregational way demonstrated 'T is the honour of that Nation in the sight of the Nations that by the blessing of God on this Government they were kept Pure and Peaceable for many years together Since you have acknowledged it to be a Reformed Church let us hear what you can say against the prisoner at the Bar. Ch. Scotl. My Lord we allow â—one to preach with us but Pastors and the sons of the Prâ—phets and such who aym at the holy Ministery and that authority Ecclesiastical must warrant them is cleer by our Law and practice J. You have spoken well and to the purpose Call the rest of the Reformed Churches the Church of Helvetia Bohemia Ausperg c. What can you say against this new-found Officer Ref. Ch. We do all with one consent condemn all those which run of their own accord being neither chosen Sent nor ordained J. Are there any more Yes my Lord there is the Church of England which will testifie much against them J. What can you say against the prisoner at the Bar Ch. of Engl. My Lord they have foully wronged and abused me divers ways they have made me loathsome in the sight of the Nations and have broached many destructive Errors so that I am become a proverb and astonishment to the Churches round about me Whilst my sons spake trembling and durst not usurp they were exalted but since they have offended in this kinde they are dead 1. They have offered violence to my Publike Confession where I told them that the Minister must lawfully duly and orderly be preferred to that Office and that no man hath power to wrest himself into the holy Ministery at his own pleasure Wherefore these persons do us the greater wrong which have nothing so common in their mouths as that we do nothing orderly and comely but all things troublesomely â—nd without order and that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures J. Can you say any more against them Ch. Engl. Yes my Lord they have broken the 23 Article where I told them that 't is not lawful for any man to take upon him the Office of publike Preaching or ministring the Sacraments in the Congregation before he be lawfully called and sent to execute the same and those we ought to judge lawfully called and sent which be chosen and called to this work by men who have publike Authority given to them in the Congregation to call and send Ministers into the Lords Vineyard J. This is to the purpose Have
and gone c. If so then you that have gifts may supply their room c. 2. Q. Where did they Preach A. Not at Hierusalem a planted setled constitured Church v. 1. but at Phenice Cyprus Antioch c. amongst heathens infidels and Idolators where no Church was planted as appears Act. 11. 19 20. they Preach at Antioch to the Grecians who were Gentiles and Heathens without Christ and without God in the world as appears Rom. 1. That may be lawful in Ecclesia constituenda in an unplanted Church in the begining of a Reformation when no rule is set no Ministers no Magistrates no Teaching no knowledge no Ordination can be had none to ordain c. which is utterly unlawful in Ecclesia constituta in a planted constituted Church where there is a setled Ministery setled Ordinances setled Worship according to the Rule c. Here must be Election Probation Ordination Full to this purpose is that quotation of that ingenuous and studious Gentleman Lay-men may Preach upon occasion to Churches disordered and to persons not yet gathered to any Church Those which were dispersed upon the persecution of Steven did publish the Gospel where there was no Church But how eminent soever mens abilities are how well soever known to themselves or the world to undertake the instruction of the people without publike Order in publike Assemblies is a thing that no Scripture no time no custom of the Primitive Church will allow Thornedike Service of God at Relig. assemb. cap. 11. Now let us gather up all and put it into a Parallel that our gifted brethren may the better see how neer they come to their pattern The Parallel 1. Those dispersed had extraordinary gifts But our gifted Brethren have not ordinary 2. These had an immediate Call But ours have not a mediate 3. Those Converted many souls These Pervert many 4. The Hand of the Lord was with those The Hand of the Lord is against these 5. Those preached the Word if God Act. 11. 19 20. These deny the Law and preach New-lights 6. Those preached in times of Persecution These in times of Peace 7. Those preached in unplanted Churches amongst Heathens These in planted Churches amongst Christians By this time I hope I have levelled your strong Hold and laid him in the dust I now march on to the rest The sixth a Fort Acts 13. 14 15. Paul and Barnabas coming into the Synagogue the Rulers sent to them not as Apostles which they acknowledged not but onely as men having gifts that if they had any word of exhortation they should say on A. Paul and Barnabas were men in Office true and faithful Prophets and Apostles and so had Commission to teach the Nations wheresoever they went 'T is a non-sequitur Because men in Office were desired by the Rulers to exhort Ergo Men out of Office may do so 2. They were known to be Teachers in Office and in all probability were so reputed by the Rulers of the Synagogue having heard the fame of their Preaching and Miracles which might easily come from Cyprus to Antioch they desire a word of exhortation from them v. 14. Act. 14. 1. They were known Prophets 3. This was practised in corrupt times and times of great confusion So the learned Apollonious acknowledgeth that in corrupt times especially it was permitted to some out of Order to teach and exhort but they were alwayes such as had testimony of their gifts and of whom there was a general opinion of their mission extraordinary or ordinary by reason of the Doctrine they preached and the works they did Thus at Nazareth Christ was permitted in the Synagogue to read and explain the writings of the Prophets Luke 4. 16. as one who by reason of his Majesty and miracles did everywhere obtain audience as reverend Beza here noteth by which right he taught both in the Temple and everywhere wherefore also the ordinary Doctors demanded of him by what Authority he did is Mat. 21. 23. So we find that Paul and Barnabas were allowed Act. 13. 15. publikely to speak and exhort in the Synagogue at Antioch as being such whose fame was already known to those of Antioch for they had before this time for a whole year preached the Word of God to many there and brought many to the Faith of Christ c. But observe his conclusion But in the practice of the New Testament none but Prophets by Gifts and Office either ordinary or extraordinary were permitted publikely in the Assembly of Beleevers to preach the Word of God in Christs Name c. Thus he What have we to do with Jewish corrupt Customes We are to walâ— by Rule and not by such new Lights The liberty given in their Synagogues can be no president to us no more then the custome of persecuting the godly and casting them out of their Synagogues Let 's sum up all 1. Because Paul and Barnabas who were men in Office preached Ergo such as are not in Office may preach 2. Because such as were known to be Teachers and were famous preached Ergo such as are unknown Teachers and infamous may preach 3. Because the Jews had a custome in corrupt times to call forth gifted men to speak in their Synagogues Ergo we must leave the Word and follow their superstitious customes This is sure some Shooe-makers Logick it 's set upon the Last and stretcheth well The seventh a Tower The example of Apollos Act. 18. 24 25 c. An eloquent man and mighty in the Scriptures instructed in the way of the Lord taught diligently c. Because he preached without a Call Ergo Gifted Brethren may preach without a Call This is a Tower a strong Tower in our Brothers conceits here they triumph though it be before the Victory Apollos Apollos preached without a Call c. But let us approach neer it and we shall discern this Tower to be a Tower of Babel too weak and sandy a foundation for their high and haughty building Like the Apples of Sodom glorious to the eye but touch them and they fall to dust and ashes And therefore I answer 1. This is an Example but no Precept examples may not be followed without observation of the like causes and like conditions Now I doubt not but I shal prove your case Apollos's to be different and then this instance will do you no good In following examples saith a very learned man we must mark four things 1. How they did it 2. When they did it 3. Where they did it 4. Why they did it These will give some light in this business 1. We will inquire who it was that Preached Apollos What was he A Minister How is that proved 1 Cor. 3. 5. Who is Paul and who Apollo But Ministers c. He is in terminis expresly called a Minister Obj. He was ordained afterwards A. You may do well to prove that Affirmanti incumbit probatio Quâ—d enim
without a Call they may not Preach as wil appeare by the ensuing Discourse for if bare gifts were sufficient to make a Minister how many women in this Kingdom who are forbidden preaching yet would be Preachers Two things are required in every Minister 1. c Gifts abilities and endowments both of Life and Learning fit for so high and so holy a Calling 2. Power and authority from the Church to exercise those Gifts Gifts qualifie but the Churches Ordination gives authority for execution Dona dant aptitudinem Ecclesia verò executionem But though gifted persons may not preach without a Call yet they may and must use their gifts in their private Families and for the good of their Brethren I shall shew them how farre they may goe without offence 1. They may and must read the Word to their families because 't is expresly commanded Deut. 6. 6 7 8. 9. Gen. 18. 19. Col. 3. 16. 2. Privately and occasionally they may reprove an offending brother This likewise is commanded Levit. 19. 17. They must exhort admonish and comfort one another Heb. 3. 13. 2 Thes. 3. 14 15. Mal. 3. 16. Thus the righteous feed many Prov. 20. 22. They must in all gentlenesse and meeknesse support the weake and set him in joynt again that falls through infirmity Gal. 6. 2. Iob 2. 11. and instruct others Acts 18. 26. 3. They must pray one for another Jam. 5. 16. and may as occasion requires adde private fasting in their families Esth. 4. 16. Nehem. 1. 4. Acts 12. 12. 4 They may meet together to confer one with another Luke 24. 14 15. 5 They may examine and d try the Doctrine which they heare provided it be done soberly in humility and orderly The Bereans are commended for this Act. 17. 11. 6 Private persons must encourage each other to the publike worship of God Isa. 2. 3. 7 They may catechize their families David and Bathsheba instruct young Solomon Prov. 4. 4. and 31. 1. Lois and Eunice teach Timothy betimes 2 Tim. 1. 5 and 3. 15. 8 They must set up discipline in their family So did David Psal. 101. 2. Iâ—b 1. 5. Deut. 21. 18. to 22. 9 They may sing Psalmes in their houses Col. 3. 16. 10. Not only men but women also may instruct their families catechize Children and Servants yea and performe other Family-duties in case the Husband be absent or not able or not willing to discharge them c. And thus a Priscilla in a private way may communicate her knowledge to a learned Apollos and as a very e Reverend Divine hath excellently set forth 11. A private godly man endowed with the knowledge of the Languages Arts c. may for the benefit of his family give the sence of a Text and interpret Scripture yet may not take upon him the Function of Preaching without a Call See this Case fully debated by that judicious Casuist Object If private men may exhort admonish c. then they may preach likewise Answ. Anon sequitur it doth not follow for private exhortation is commanded to private persons but Preaching is forbidden them 2 There 's a great difference between private Exhortation and Preaching though materially they may be the same e. g. The Pastor rebuketh Drunkennesse as an Officer and publike Watch-man ex officio specialis delegationis authoritatively by the power of the Keyes but the private Christian rebuketh Drunkennesse ex communi officit charitatis privately and occasionally without any Pastoral charge not authoritatively as one in Office Thus the Watch-man giveth warning the Common souldier doth the same the School-master teacheth one lesson the School fellow teacheth the same the one by vertue of his Office the other of common Charity But the Pastor doth rebuke sinne not only out of common Charity but by vertue of his Office not only privately but publikely by a Pastoral obligation Thus we see both use their Gifts but 't is in their own Sphere the Pastor publikely as an Officer the private Christian in a private way of edification Others object That many young Schollars and some private men of singular abilities that intend the Ministery doe preach before Ordination So did the Sons of the Prophets say they 1 Sam. 19. 20. They likewise urge 1 King 20. 35. 2 King 2. 7. 4. 1. This block must be removed before I can proceed I answer that your Argument is not ad idem because the sons of the Prophets and such as are trained up for the Ministery do preach ergo every gifted brother may preach it will not follow For 1. These young men and sons of the Prophets are educated fitted and set apart for the Ministery and so are in the way to the Ministery and not altogether out of Office but may be said to be Ministers vertualiter inchoativè dispositivè licèt non actualiter realiter as the kernel is said to be a tree potentia licèt non actu But it is not thus with Artificers Naylors Taylors c. they never were educated fitted or set apart for the Ministery as these are therefore they may not doe what these may doe 2 Their Preaching is for Preparation and Trial per modum probationis as Probationers and Expectants and that before Pastors and Elders who can judge of their gifts and must try before they trust laying hands upon no man suddenly but as the Apostle commands I Tim. 3. 10. Let them first be proved and then Minister though we cannot expect perfection yet there must be some fit proportion for so great work which coâ—sists in three things I. In Sanitate Doctrinae 2. In Sanctitate vitae 3. In Facultate docendi His Doctrine must be sound his life holy besides a natural dexterity for Teaching How can these be seen and known but by Preaching But the Preaching of Artificers c. is not for Trial for then they should goe preach before Ministers who can judge of their abilities but as Gifted Brethren they preach without a Call to giftlesse persons Thus I have shewed how far private persons may goe and have not willingly or wittingly concealed one tittle of their right it will be their wisdome so to use private duties as that the publike be not hindered or neglected and the Ministery in no wise sleighted as the Apostle excellently commands both I Thes. 5. 11 12 13. They must edifie one another and prize their Ministers Thirdly The third terme to be explained is Preaching And here we must distinguish before we can define Preaching may be taken 1. Largely for any declaration of Gods Wisdome Power Goodnesse and thus every creature may be called a Preacher thus the Heavens Preach Psa 19. 1. Coeli praedicant gloriam Dei Thus reading the Word may be called Preaching But the question is not as a f Reverend Divine wel observes in that remarkable Sermon whether reading in some sence may not be called preaching taking
Arguments and I should have liberty to urge mine after which being granted him è postico discedit having finish'd his own Arguments he never staid to heare mine but left his followers of which we had more then a good many to shift for themselves c. Goliah being non-plust vanquisht and fled I set upon the multitude and with this following Argument Routed them all The third Argument If all that have gifts may preach then all that have gifts may Baptize But all that have gifts say you may Preach Ergo All that have gifts may Baptize Here the gifted Brethren for I know not what else to call them should I call them Lay-preachers it may be t would be offensive denied the sequel of the major For though private persons might preach as gifted men yet none might Baptize but Officers And herein they agree with Mr. Robinson and the Independents who confesse that none may Baptize but men in Office To this I replyed thus What Christ hath joyned together none may separate But Christ hath joyned Preaching and Baptizing Therefore none may separate them He that hath the power of Preaching to him Christ hath given the power of Baptizing Q. But where say they do you prove this A. I answer Matth. 28. 19. Go Preach and Baptize where that Christ speakes not onely to the Apostles but also to all ordinary Pastors their successors is clear verse 30. Lo I am with you c. He speaks it to such Officers as were to remaine in the Church to the end of the world Here I called againe for an answer but the gifted Brethren wanted the gift They were like men in a Net they could neither go forward nor backward but like Cuckowes they still sung one and the same song viz. Though they might Preach as gifted Brethren yet none but men in Office might Baptize I Replyed If they had power to do the one they had power to do the other which I proved thus Those that have power to do the greater work have power to do the lesse Preaching is the great work and Baptizing the lesse Here the Apostle prefers Preaching before Baptism 1 Cor. 1. 17. Christ sent me not to Baptize but to preach the Gospell i. e. comparatively not so much to Baptize as to Preach Now if none may Baptize without a Cal then à fortiori it concludes more strongly that none may Preach without a Cal If I may not do the lesse without a Cal surely I may not do the greater uncalled 2 See whas w absurdities follow this absurd Tenent For if men may Preach without a Call then they may Baptize without a Call and if they may Baptize they may deliver the Lords Supper and Church censures c. Then gifted Boyes and gifted Women and gifted Midwives may Preach and Baptize and if all gifted persons be sent it will necessarily follow I proceed now to those Arguments which I could not prosecute in publike for want of time and by reason of x Tumult The fourth Argument If no Priest or Prophet might offer Sacrifice under the Law without a Call then à foriori none may preach the Word or deliver the Sacrament under the Gospel without a Call But no man might offer Sacrifice under the Law without a Call Ergo That no man might offer Sacrifice under the Law but a Priest and one in Office is cleare Exod. 28 1. Numb. 18. 22 23. the Levites not the Children of Israel must doe the service of the Tabernacle And 2 Chron. 23. 13. for a man not in office to have offered Sacrifice had been death God is the same stil and hates presumption now as much as ever and though he punish not with such visible external judgements as he did under the Law as stoning c. yet he punisheth with spiritual judgements which are sorer as Pride Self-confidence Apostacie strong delusions the stone in the heart c. 2. Preaching is as great a work if not a greater then Sacrificing and the Sacraments of the New Testament more excellent then the Sacrifices of the Old hence y Matth. 11. 11. Christ prefers the least Minister of the Gospel before Iohn because he preach'd Christ more fully more clearly then he did And if neither Christ nor Aaron who were so richly gifted would take upon them the Priesthood without a Call Heb. 5. 4 5. No man taketh this honour to himselfe but he that is called of God as Aaron was so Christ glorified not himselfe to be made an High-Priest but his Father cals him he did not call himselfe How great then is the rashnesse and presumption of those who fraud ulently and violently assume this Office to themselves without an ordinary Call It 's a note of a False Prophet and a Wolfe he comes without a Call Acts 20. 29. Many creep into the Ministery at some window or back-doore like a thief as Iude vers. 4. complaines of some that were z crept in amongst them and 2 Tim. 3. 6. Of this sort are they that CREEP into houses and lead captive silly women c. We have many Sects now abroad Ranters Seekers Shakers Quakers and now Creepers such as creep into Pulpits and creep to Conventicles deceiving others and being deceived themselves From such turne away a A true Minister preacheth in God's Name by vertue of a Call from God he dares not teach without it Hence Paul to shew the truth of his Apostleship and that he was no Impostor oft mentioneth his Call Gal. 1. 1. Col. 1. 23 25. There are many Reasons to convince men of the necessity of a Call to this sacred Function 1. Reas. Without it all their Preaching and Baptizing is a meere Nullity As a man that usurpes the office of an Ambassadour without the Princes Commission though haply he may deliver his minde better then a reall Ambassadour yet he declares but his owne fancies and not the Princes minde and so not only loseth his labour but also endangereth his neck for his presumption He cannot speake as from God because he hath no Call or Authority from him so to doe 2. He can expect no Successe because he is not in Gods way God wil be found of us onely in his owne way and there he wil protect us Psal. 91. Such as have a Call from God may expect his blessing assâ—stance and deliverance and this sweetens all our sufferings That we are in Gods way The knowledge of a Call to a worke wil help a man thorow the difficulties of the work as a b sweet Divine observes to such that text is ful of encouragement Isa. 42. 6. I the Lord have called thee in righteousnesse What followes I will hold thy hand and will keep thee c. 3 People cannot heare such a one with comfort and profit if they be not perswaded that God hath sent him Rom. 10. 14. Such as chuse and call themselves labour in vaine
Mat. 16. 19. 18. 18. Iohn 20. 21 23. The power of the Keys is not given to the whole Church but one Peter and his successors Ministers of the Gospel 4. The Apostle labours 1. That he might not be burdensome to the Church of Thessalonica which was poor 2 Thes. 3. 8. He takes double pains Act. 20. 34. 2. That he might stop the mouths of the false Prophets who would have accused him for making advantage of the Gospel 3. That he might be an example of industry 5. 'T is confessed by all godly Divines that a man may keep two Callings if they be subordinate and subservient one to another furthering not hindring each other and be no way offensive but rather adorning our profession if God give strength and ability and it be done out of Conscience not Covetousness to advance Gods glory not our selves for the common good more then our own we may with comfort undertake them Thus to tutor and teach children is subservient to our Ministery and furthers it we enrich our selves with Arts and Languages and benefit others Thus Samuel a Prophet had a School of young Prophets at Ramah and Elisha at Gilgal 1 Sam. 19. 20. 2 King 4. 38. But Baking and Preaching Nayling and Preaching Patching and Preaching and that by men of little abilities will not hold A Minister must not entangle himself with the affairs of this life 2 Tim. 2. 4. Christ would not meddle with secular affairs Luk. 12. 14. Who made me a Iudge Yea works of Humanity must give place to Preaching as burying the dead bidding farewel Luk. 9. 59. because the practise of the one hindered the other The Apostles would not serve Tables that they might give themselves to Prayer and Preaching Act. 6. 4. And if we must give our selves wholly to Reading where is the Nayling c. The eleventh Argument They which have no promise from God of Divine assistance cannot comfortably or successfully undertake a work But private persons turning Preachers without a Call have no promise of Divine assistance Ergo They cannot comfortably and successfully undertake that work The Major is undenyable The Minor is grounded on Mat. 28. 20. Lo I am with you c. The promise is made there to Apostles and their successors therefore when they meet with any opposition they comfort themselves by their Call God sent them Ergo The the twelfth Argument That way which breeds disorder Error and confusion is not the way of God But toleration of private persons out of Office to expound and interpret Scripture in publike is a way that breeds disorder Error and confusion Ergo 'T is not of God The Major is cleer from 1 Cor. 14. 33 40. God is not the Author of confusion but the God of Order and blames his people because they did not things according to Order 1 Chron. 15. 13. What is a Church without Order but a little Hell above ground Vâ—i ordo nullus horror sempiteâ— nus Where Order is wanting it fills a Kingdom with Sedition Confusion Errors Blasphemies and Heresies h Order is the beauty of Churches Hence God hath set an Order in the sensible Creatures Order in the insensible among the Stars Order in the Rational Order in Heaven yea there 's some kinde of Order in Hell there 's Beelzebub a Prince of Devils and some harmony his kingdom is not divided The Church is never so terrible to her adversaries as when every one in it keeps his station and bounds which God hath set him then she 's terrible as an Army with Banners as L. G. Cromwel in a Reply to the Scots who were troubled that men in civil imployment should usurp the calling of the Ministery tells them that an approbation from men hath Order in it and may do well c. 2 For the Minor that toleration of such uncalled Preachers breeds Error 't is proved by woful experience in this Kingdom and in New-England Mistris Hutchinson under a coulourable pretext of repeating Sermons held a weekly exercise whereby in a little time she had impoysoned a considerable part of that Plantation with most dangerous and damnable Errors and Blasphemies Hence the Arminians Socinians and Anabaptists plead for this as a way to uphold their Errors and destroy Truth The Thirteenth Argument If the Church be Gods house and Family then no man may presume to exercise any Function there without a Call from God But the Church is Gods House 1 Pet. 4. 17. That God should rule and appoint Officers in his own house is but reason Hence the Apostle tells us he was i made a Minister of the Church but how Not according to his own presumption but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} juxta dispensationem Dei according to the houshoud-dispensation of God I am made a Minister I did not make my self 'T is little better then * Sacriledge so to do The fourteenth Argument From the Rise of it That which springs from pride and self-conceitedness cannot be good Qualis causa talis effectus an evil tree cannot bring forth good fruit But this kind of Preaching springs from pride and self-conceitedness Ergo It cannot be good The Major none will deny The Minor is cleer That this usurpation of another mans Office without a Call comes from Pâ—ide appears by their actions we judge of Springs by their streams and of trees by their fruit if I see a man intrude into the judges Seat and take upon him the Office of a Judge without a Call I say the man is Proud and self-conceited Obj. We have Gifts and it 's no Pride to use our Gifts A. We must first distinguish of Gifts some are Real and those that have these are so modest and humble that they must be thrust into the Ministery 2. Those that have imaginary Gifts are oft most forward 't is the dry Keck and scratching Bramble that desires the rule Iudg. 9. 15. 2. The using of Gifts is twofold Regular or Irregular this latter springs from Pride The fifteenth Argument If Christ at his Ascention gave onely some to be Pastors and Teachers then all gifted men may not be Teachers Bâ—t Christ at his Ascension gave onely some to be Pastors and Teachers Eph. 4 11. And 1 Cor. 22. 28 29. He hath set some in the Church c. Are all Apostles c This would confound Pastors and People Teachers and Hearers when Christ himself distinguisheth between a righteous man though gifted and a Prophet in Office Mat. 10. 42. So that the Calling of a Minister is not common to all but only to some id est such as Christ sends for as all the body is not eye so all the body of Christ is not a Minister whose Office is to be in the mystical body as the eye is in the natural The sixteenth Argument That which hath neither Precept nor President is neither commanded not commended in the Word of God may not be
Family saith he when he reads a chapter in his Family may give notes and observe what he learneth out of it for his own and their instruction yea he may ask his Family also what they learn and observe out of that they read for Rom 15. 4. whatsoever is written for our learning it is written yet may he not take upon him to interpret Scripture or to teach any thing out of them to his Family but what he hath learned from the publick Ministery Say a man have been trained up in Schools of learning and have never so great gifts and fitness to exercise a publick Office of the Church yet may he not take upon him to minister till he first be proved 1 Tim: 3. 10. much lesse may a privat Christian take upon him to Analyse or interpret which is the most difficult thing and requireth most skill of any thing that belongs to the work of the Ministery not being approved to have such a gift What Qualifications he requires in a Minister for brevities sake I shall refer you to his elaborate Lectures on Psal 51. p. 166 167. 2 That I may leave these men without excuse Heare what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10 11 12 c. having shewed that 't is the watchmans proper charge to watch and no man must serve in that charge but who is there set by God either immediatly or mediatly c. he shews that Lay-men may teach and instruct their Families at home in the fundamental grounds of Pietie and Religion such as they understand God forbid I should open my mouth against it nay let my mouth be for ever shut when it shall not be ready to open it self in approbation of it and exhortation to it c. But for the publique charge the Pulpit that is the Chayr of Moses let Nadab and Abihu take heed how they approach unto it there to offer up the strange fire of their preposterous zeal lest fire come down from heaven and so devour them c. God is my witnesse I speak not this out of any Spirit of Pride or contempt of the Gifts or Persons of others be they never so mean much lesse out of any Spirit of Envie at their parts be they never so great I can say I trust with Moses and in the Spirit of Moses that is in the Spirit of meeknesse Would God that all the Lords People were Prophets and that the Lord would put his Spirit upon them But wee must give God leave to bee the orderer of his own Ordinances who being the God of Order will doubtlesse revenge the breach of Order and wee must take leave to call upon men to keep their Callings not to touch the Mount lest they die Quam quisque norit artem in the fear of God let every man hold him to his Trade Ne sutor ultra crepidam Let not the Taylor instead of a Garment cut out a Text and it may bee with some stoln shreds patch up a Sermon let him not mistake the Lords Board for a Shop-board No let not every man as hee list venter to be a Watchman or meddle with the Watchmans charge Surely if this bee suffered wee shall all suffer God will never take it at our hands Hee quarrelled once that the meanest or lowest of the People were made Priests by Ieroboam though the truth is that service was only for Calves at the best but golden Calves What is it then for the meanest of the People to make themselves ministers of God nay not themselves neither Ministers of God they will be yet neither so made by God nor Man 't is easie then to guess from whence they come and by what Spirit they are led These are not Vigils but Noctambulones disturbers of the Watch not Watchmen These are not led by the Spirit but scared with Spirits Like the seven sons of Sceva that without Commission would conjure out â—ll Spirits c. 3 Hear the judgement of reverend Dr. Seaman in his Diatrib Propos 4. The practise of those in these dayes who commonly Preach and receive maintenance for so doing refusing or neglecting to bee ordained is not to bee justified by Scripture or by the Doctrine of or approved example in any of the reformed Churches but forbidden in their Books of Discipline and condemned by their Divines as the opinion and practise of Anabaptists Libertines Arminians and Socinians and for clearing of this hee cites many Authors Pris My Lord these are Presbyterians and rigid men and therefore I except against their Testimony Iudg. Had they been Sectaries or some Ignis fatuus some newlight-men you might justly have excepted against them but since they are as you say Presbyterians that is men that stand for Government yea that Government which all reformed Churches practise and would have Oâ—der in the Church of God their Testimony is so much the more solid and valid 2. Whereas you call them rigid men it doth not appear by their speeches they speak the words of sobriety and truth but the truth is hee that deals with such rigid sharp thorns as some of you are had need to bee fenced with iron and the staff of a Spear But yet that I may leave no stone unturned nor any means unattempted to convince you I shall produce the Testimonies of more moderate men and some of them of your own way 1 Hear what revâ—rend Mr. Greenhill saith in his elaborate Lect on Ezek 2. 3. p. 228 229. Christ hath given Pastors Teachers Elders Deacons to bee standing Officers in the Church and their Callings wee acknowledge holy and lawfull but all others are of humane institution and so unholy and unwholsome for the Church Again hee gives gifts and graces to men and then sends them The Spirit entred into Ezekiel and then I send thee hee hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore hee hath set Rules and Laws to shew what men hee would have in those holâ— Functions c. 2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon as for private persons Teaching-Bretheren as they are called I dare give no allowance to the publique exercise of their gift as they call it for which I know no Warrant that they have either from God or Man unlesse it bee in case of necessity which blessed bee God is not our case Again private Christians how great soever their abilities bee yet may not exercise their gifts in a publique way to the publique edification of the Church much lesse may they intermeddle with the Government of the Church What can bee more fully said to this point Iudg Have you any more Evidence Yes my L. we have one more and that is judicious M. Cotton Pris My Lord he 's a New-England man and is of our Judgement viz That all gifted-Bretheren may
you that are gifted and called to be Prophets for so it follows v. 32. The spirits of the Prophets i. e. the Doctrine of every Prophet must be subject to the examination adn censure of the other Prophets and therefore saith the Apostle every Prophet may speak in publike to the end that he may be discerned and approved by the rest General words must be confined to the particular Argument of the speech So that the word all must be confined to the Prophets Prophets Prophets all ye that are Prophets may preach but these were Prophets by Gift and Office therefore they might and did preach publikely in Christs Name in the Assembly So that the Apostle speaks not of all Beleevers in common nor of any in the Congregation promiscuously but of the Prophets lawfully called to instruct the â—hurch of God And 't is worth observing that the word Prophet is never given to any in the Old Testament or the New but onely to Ministers and men in Office and therefore our Saviour expresly distinguisheth a Prophet from a righteous man Mat. 10. 41. q. d. All you that are Prophets and have the gift of Prophecie and extraordinary revelations so that you can dextrously open hard Prophecies ex tempore without any study and interpret Prophetick Scripture to edification c. whilst these miraculous and extraotdinary Gifts endure ye may all that have them use them 2. It appears they were Prophets because the duties of Prophets are ascribed to them v. 3 4 5 12 24 25. they must interpret convince confute edifie c. all which are the duties of a Prophet Thus its clear that theâ—e were Prophets and if so this place cannot help our Brethren for thus they must argue hence Because Prophets who were men in Office yea extraordinary Prophets did preach Therefore we gifted Brethren who are no Prophets nor men in Office may preach Hoc est dialectica Independentica Obj. T. P. Objected that these were ordinary not extraordinary Prophets A. Habemus confitentem reum you have betray'd your cause for if these were Prophets as you confess they were and I have proved from the Text then unless you can prove your selves to be Prophets and men in Office this place will no whit availe you But secondly I shall easily prove them to be extraordinary Prophets â—rom the Text v. 30. If any thing be revealed c. They preached â—xtemporary Revelations they were able by the singular revelation of the Spirit to give the sence of Prophetick Scripture without study or pains Gal. 1. 12. and sometimes they would foretell things to come as Agabus Act. 11. 27. and the four daughters of Philip In the beginning of the Gospel and first planting of it the Lord was pleased to confirm it by extraordinary gifts of miracles Healing Tongues Interpretation Prophesying and foretelling things to come These were temporary and to endure onely in those primitive times they are now ceased so that he 's a miracle that should desire now such miracles Fully to this purpose is that of a learned man The grace of Prophesying under the New Testament was of immediate revelation and inspiration of the Holy Ghost to all purposes as under the Old V. 30 If revelation be made to another that â—iâ—teth by let the first hold his peace to shew us that some were inâ—pired upon the very point of time with the truth of matters in debate at their Assemblies as 2 Chron. 20. 14. Act. 13. 2. Thus he These Prophets are set amongst extraordinary Officâ—rs Eph. 4. 11. Three things T. P. objected against this Answer 1. That these could not be Extraordinary Prophets because v. 29. their Doctrine was to be tried Answ. This trying and judging did not consiâ—t in calling them to account as for the truth of that which the holy Ghost inditeth but to consist in the judging the meaning and consequence of things inspired which even the persons from whom they came though not ignorant thorowout yet were not able of themselves to sound to the bottom 2. An Extraordinary Prophet though in penning Scripture infallible yet in other points might erre Aaron erred Exod. 32. 4. Peter erred about the calling of the Gentiles Acts 10. 15. and Gal. 2. 14 The Apostles were ignorant of Christ's Resurrection and his Sufferings c. and therefore they were commanded to try the spirits and Luke commends the Bereans for trying the doctrine of a Paul and Silas Acts 17. 11. for although these Prophecies were infused by the holy Ghost that cannot erre yet all things are not revealed to one and that which is not revealed to one is oftentimes revealed to more and sometimes in a clearer manner There might be also something mingled with that which the Prophets received and it might so fall out that that which they added of their own by way of confirmation illustration or application might be justly subject to censure withal it must be tried and judged by others whether the Prophecies proceed from the inspiration of the holy Spirit and according to the Rule of Faith Isa. 8. 20. 2. 'T was objected that these could not be Extraordinary Prophets because v. 3. they spake to edification exhortation and comfort as Ordinary Prophets did A. The Answer is easie The Extraordinary Prophets as Amos Isaiah Ezekiel c. did preach to edification exhortation and comfort as well as the Ordinary 3. 'T was objected that the Apostle forbidding women did give liberty to men to preach A. I see you will play at lowe game before you will â—it out I answer therefore by way of concession and grant that the Apostle forbids women and enjoyns men to preach but what men Not all gifted men in general but all men gifted and called to be Prophets as I have clearly proved p. 57. 2. If you will argue fitly from this place it must be thus The Apostle forbids all women gifted or ungifted to preach There fore all men gifted or ungifted are allowed by the Apostle to preach No doubt but then we should have good Preaching 3. No woman may administer the Sacrament therefore any man may I shall conclude this Point in the words of a Reverend Divine It 's granted saith he that all Orders Officers or Members of the Church above Ministers may preach as well as they whether ordained or unoâ—dained as Apostles Evangelist and Prophets For Prophets such as are under the New Testament they are always placed next unto the Apostles and before Pastors Teachers 1 Cor. 12. 28 29. Eph. 4. 11. In the Primitive times there were many such yea many in one Church as at Antioch and Corinth whether these were ordinary or extraordinary it is easie to judge by the continuance or discontinuance of them in the Church in after-ages an at present If there be any so gifted by the holy Ghost above ordained persons that they are worthy to take place of them and of Evangelists let them by all means
have the liberty of their Gifts and their proper denomination I think ordinary Ministers should give them the right hand of fellowship and place As for any kinde of Prophets or Prophesying in the publike Congregation belowe Ministers and their Ministery there is none to be found in any enumeration of Scripture either in Rom. 12. 1 Cor. 12. or Eph. 4. where we were most like to finde it and therefore it is still with me resolved that the Prophets and Prophesying which we read of 1 Cor. 14. was extraordinary He that believes three kindes of Prophets under the new Testament let him distinguish them Thus he I shall gather up all into a Parallel because Logick doth not please you 1. Tâ—ose were Prophets But our gifted brethren are no Prophets 2. Tâ—ose were Extraordinary Prophets These noâ— Ordâ—nary 3. Tâ—ose had a spirit of Revelation Thâ—se of Dâ—lusion 4. Those could dextâ—rously expound Prophetick Scripture Thâ—sâ— are dextrous in darkâ—â—â—ng tâ—em and some in dâ—nyâ—ng them The ninth Objection Rom. 12. 6 7 8. Having theâ— gifts differing according to the grace that is given to us whether Prophecie let us prophesie c. Hence they gather that all that have the gifts of Prophecie may prâ—pheâ—ie c. A. 'T is granted that they who have the gift of Prophecie may propheâ—ie and they that have the gift of Ministery or Deaconship must do the duty of a Deacon But who are they that have this gift They that are Prophets by Office and not those that have abilities onely as one very well observes and this will appear more fully by the context and scope of the chapter Having exhorted to duties of piety in general v 1 2. he comes v. 3 to 9. to particular duties of Ecclesiastical persons and Officers viz. That they should not be proud of their spiâ—itual gifts whiâ—h in those days abounded but to think soberly and self-denyingly of themselves 2. He sets down a distiâ—ct and perfect enumeration of all the standing Offâ—cers in the Church and exhorts them to discharge the duties of their sevâ—ral Functions v. 6 7 8. These Offâ—ces are reduced to two general heads 1. Prophecie not the extraordinary gift of foretelling future things c. but the ordinary in the right understanding and interpreting of Scripture Under this are contained first he that Teacheth i. â— the Doctor or Teacher Secondly he that exhorteth i. e. the Pastor Under Ministery are comprised 1. He that giveth i. e. the Deacon 2. He that ruleth i. e. the ruling Elder So then by Prophecie here is not meant the extraordinary gift of interpreting Scripture by Revelation without study which were it so yet could it not help you but the ordinary gifâ— of Preaching and expounding Scripture by an ordinary Minister and set Church-Oâ—ficer of which the Apostle is here speaking who must give himself to exhortation and teaching and this is that Prophesying which we are commâ—nded to prize 1 Thes. 5. 20. Despise not Prophesying i. e. Preaching by men in Office by sent Prophets Now let us see what they can gather hence Because Pastors and Teacheâ—s who were Prophets and men in Oâ—fice are commanded to Propheâ—ie and expound the word c. Therefore private gifted persons who are not men in Oâ—fice may Prophesie and expound the Word This is Kneading-trough-Lâ—gick The tenth Objection 1 Cor. 11. 5. Every woman that prayeth or prophesieth with her head covered c. Here say they were women that did Prophecie Now if gifted women did Prophecie then much more may gifted men â—hus Miâ—â—am Anna and Hâ—lda Prophesie 2 King 22. 14. and Deborah Iudg. 4. 4. and Philips four daughters So Rom. 16. 1 3 7. Phâ—be a servant of the Church Aquila and Priscilla my helpers Andrâ—n cus and Junia of note among the Apostles c. A. Here 's Chalk for Cheese We speak of ordinary gifted men in Office and they flee to women that were called extraordinarily as Miriâ—m Hulda c. As for Phâ—be she was a Diaconess to minister to the â—â—ck and not a Praâ—dicantess to preach or have Peters keys jingling at her girdle Aquila and Priscilla by their private instruction and admonition were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adjutores mei my helpers And so not onely men but women should teach their children servants and neighbours the way of the Lord Pro. 1. 8. 6 20. 31 1 26. Act. 18. 26. T it 2. 3. 2 Tim. 1. 5. Yea a woman in her husbands absence and presence too if he be not able may teach her children pray with the family c. As for that place 1 Cor. 11. 5. the words are not be taken actively for womens preaching but passively for their attending on praying and prophesying with reverence and joyning with such as pray or prophesie and going along with them in their heart 2. We must distinguish of Prophecying 1. There is Prophecying which is Preaching and Expounding Scripture and thus say some these women did not Prophesie 2. Prophecying is taken for any publishing and Singing the praises of the Lord in Psalms and Hymns So Psal. 68. 11 The Lord gave the Word great was the company Annunciatricum of She-Preachers and publishers of Gods praise In those dayes after the obtaining of some great Victory the women were wont to sing Songs unto God as Miriam Deborah c. and so the word Prophesie is oft used in Scripture Numb. 11. 1 Sam. 10. 5. 2 Chron. 25. 1 2 3. 3. Suppose I should grant as many judicious Divines do and I conceive it to be the most natural and genuine sense that women in those Primitive times were inspired with an extraordinary spirit of Prayer and Prophecie according to that promise Ioel 2. 28. I will pour my Spirit in those days on my handmaids and they shall Prophe This was their practice but they failing in the manner and abuâ—ing thir liberty the Apostle enjoyns them silence in publike for ever 1 Cor. 14. 34 35. Let Your women keep â—ilence in the Churches for 't is not permitted for them to speak and tels them 't is a shame because not onely against a positive Law but against the Order of Nature In 1 Tim. 2. II 12. he prohibits their publike teaching and that for two reasons I. In respect of mans precedency in his Creation ver. 13. For Adam was first formed and then Eve the woman was made after the man and for the man and therefore for her to take upon her the Office of Teaching or to usurp Authority over the man what were it but to invert the courte and order of Nature 2. From the womans priority in her deâ—ection Adam was not deceived but the woman being deceived was in the transgression Adam was not deceived viz. not pâ—imarily he was not first deceived but the woman c. 2. Not immediately by the Serpent as the woman was but by the means of
angry with Vzzah and smote him dead for medling with the Arke which none might touch but the Priests Numb. 4. 15. Vzzah's intention was good viz. to stay the Arke from falling for the Oxen stumbled and shook it Vzzah layes hold on it for feare it should have fallen He had better have ventured the Falling then the Fingering of the Arke For this the Lord strikes him dead in the place A notable example of Gods displeasure against those that transgresse the bounds of their Callings As our Saviour saith to Apostates Remember Lots Wife so I say to all usurpers and intruders into the Ministers Office Remember Oh remember Vzzah His rashnesse was his ruine and and his presumption though 't is conceived he might be a good man and did not intend any ill yet in usurping the Priefts office 't was his death for to make an action Morally good these Circumstances must be observed Rectus Recta Rectè 1 The person must be Rectus truly Godly 2 He must doe Recta such acts as be agreeable to the Rule 3 He must doe them Rectè in a right manner and here Vzzah with our Gifted Brethren fail That of the Schoolmen holds here Quod intrinsiè ex natura suâ— malum est nunquam bene fieri potest etiamsi fit ob bonum finem ut furari mentiri Requia circumstantie extrinâ—icae accidentales non mutant intrinsicam rei naturam essentiam The Lord smote Vzziah the King with a Leprosie for presuming to burne Incense in the Temple which belonged to the Priests and was their Office 3. But most remarkable is Gods hand on Korah Dathan and Abiram Numb. 16. 3. to 39. who thrust themselves into the Priests Office and would offer Incense themselves and that upon this ground because all the Congregation was holy ver. 3. Yee take too much upon you seeing all the Congregation are holy every one of them c. and therefore they may approach unto God and offer their sacrifices themselves and just like many amongst us that cry up the Saints The people are holy and the Lord is amongst them and therefore why may not they preach as wel as these black-coats c. But remember the end of these men who thought to Level both Magistracy and Ministery v. 10. 13. and cryed down Moses and Aaron the Lord shewed a dreadful Judgement on them and their consorts Why ver. 40. To be a memorial to the Children of Israel that no stranger which is not of the seed of Aaron come neer to offer incense before the Lord that be be not as Korah and his company 'T is dangerous for men to preach without a Call and 't is dangerous for people to heare such by so doing you give a tacite and interpretive approbation of their exorbitancies and so make your selves accessary to their sin Not onley Korah but his companions perish with him the earth it selfe as not able or not willing to beare so great an evil as this rent division and separation was cleaves a sunder one division punished with another and swallowes up some of the authours of it fire from Heaven consuming the residue Never such a Judgement doe we read of in all the Scriptures executed upon any sinne as this 'T is the observation of a Pious and judicious Divine of our age in an excellent Tract against Separation That private persons may become accessary not only by yeelding Maintenance or Countenance but even by affording their presence in an ordinary and constant way at such meetings where by the open profession and practise of Separation there is a flag of defiance held forth to the rest of the Churches I come now to the Answer which the Gifted Brethren as they call themselves gave to this Argument First I called for the Naylor a publike preacher with whom I had an open Challenge before a ful Congregation to dispute and defend what I had delivered against private Persons publike Preaching I mention this the rather that the world way see I take no pleasure in disputes of this Nature but was constrained to defend the truth I taught But not a word of answer could I get from the Naylor with all my Hammering hic nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} nec {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} quidem ad rem he was even as dumbe and deafe as a door nayle So we left him to his Anvile as being fitter for that then the Pulpit But they had gained an Achilles T. P. and he as soon as ever he heard of a Syllogism cries out No Syllogisms we no Logick I Replyed that Logick was nothing but Reason brought into Method and Form and therefore he could not with Reason deny it At last after a many dark speeches and m cloudy words little or nothing to the purpose as the man that was shearing his Hoggs complained there was a great Cry but a little Wool he granted this First Argument and acknowledged its truth Then I proceed to a Second The second Argument If none may preach but such as are sent then every Gifted Brother may not preach But none may preach but such as are sent Ergo every Gifted Brother may not preach The Minor was denyed Men might preach though they were not sent I proved the contrary from Rom. 10. 15. How shall they preach except they be sent The Interrogation is a strong Negation q. d. They cannot preach authoritatively without a Mission and Commission from God Well they may preach as Usurpers but not as God's Ambassadours Hence the Lord so often reproves them for Impostors and False Prophets that preach without authority and sending Ier. 14. 14. and 23. 21. and 27. 15. I have not sent these Prophets yet they run I have not spoken to them yet they prophesied So that he is not onely a False Prophet that teacheth Lyes but he also that teacheth without a Commission or Calling as a judicious Divine wel observes sive vera praedicet sive falsa whether he preach true or false The Question is not in what he teacheth but by what warrant it 's no asking what they teach since they have no Calling to teach Faith commeth by hearing a sent Preacher and not an Intruder and therefore Isaiah Chap. 6. 8. wil not stirre til God give him a Commission and bid him Goe Paul doth not preach til Christ bid him Arise and Goe Act. 9. The Father thrusts forth Labourers Matth. 9. 38. The Son gives Pastors and Teachers Eph. 4 11. and the Holy Ghost makes them Over-seers Act. 13. 3 4. and 20. 28. Great is the presumption of those who are self-called and make themselves preachers those are bolder then o the Priests and Prophets in the Old Testament or Christ and his Apostles in the New Testament who never preached til they were sent This Mission implies three things 1. Election by the Church 2. Probation and Examination by the
Presbytery for the spirit of the Prophets is subject to the Prophets whether sound in Doctrine of godly Life and apt to teach 1 Tim. 3. 2 3 10. 3. A Separation by Ordination of the Presbytery when by the Word and Prayer and Imposition of hands he hath power given him to preach the Word and administer the Sacraments Acts 13. 1 2. and 14. 23. 1 Tim. 4. 14. Tit. 1. 5. So that a Divine Call or Mission to preach must precede Preaching for none can preach savingly with a good conscience and hope of success unlesse Divinely sent and called Object There is one great Objection lieth against this Truth viz. That Gifting is Sending all gifted persons are sent Gifts being the seale of Mission Preaching is not so much an act of Office as of Gifts Gifts and Talents carry with them Letters Patents of Commission to trade with them c. Answ. Gifts are one thing and Sending is another there are thousands in the Kingdome which are gifted yet may not dare not Preach Praching being a formal act of Pastors who are sent Rom. 10. 14 15. None may preach though singularly gifted in a constituted Church without authoritative sending Barnabas and Saul had singular gifts yet must be ordained notwithstanding Acts 13. 1 2. And if bare Gifts be a sufficient Call it must of necessity follow that all that have gifts are called to preach then gifted Boyes must preach as the little Gifted Boy now at Stafford preacheth Redemption against the baptizing of Infants c. for now they begin to boast that out of the mouthes of babes and sucklings their foes shall be confounded 2. Then gifted women who have better gifts then many of these Preachers must also preach as some of them hold and p practise though the Apostle permit not a woman to speake in the Church but to keep silence There is one place which fully cleares this scruple Matth. 10. 1. 5. where Christ distinguisheth Gifting of men from Authoritative Sending Vers. 1. he gifts them Vers. 5. he sends them and gives them their Commission Goe We may not confound what the Word distinguisheth Briefly there are two things that must concur to the making of a Minister First Gifts abilities and qualifications both of Life and Learning fit for so high and holy a Calling and these consist of many branches as a learned Divine of our age wel observes * Opus est hic intellectu tam verborum quà m rerum opus est judicio quod abstrusa eruat â—bscura illustret ambigua distinguat diversa conferat hyperbata si tulerit occasio disponat reponat ordinatâ serie Requiritur demum memoria lingua jugi excitata praxi ut praecepta retineantur efferantur in bonum publicum Ista perficiunt constant lectio penetrans meditatio fida tempestiva collatio Thus you see there are more Gifts required in a Minister then the world dreames of as Arts Sciences Latine Greek Hebrew Reading Meditation Conference utterance Memory c. besides Temperance Humility Piety Gravity Mortification Self-denyall in many lawful liberties which others may take c. Secondly He must have power and q authority given him from the Presbytery to exercise those Gifts he must not run before he is sent but must have an Outward Call as well as an Inward 1 Tim. 4. 14. Christ himselfe was sent and he sent his disciples Iohn 20. 21 22 23. As my Fathâ—r hath sent mee so send I you These mysteries must be committed onely to faithful men who are able to teach others 2 Tim. 2. 2. they must be Scribes instructed for the Kingdome of God c. Matthew 13. 52. Else as one wel observes In tam praeposterâ disciplinae ruinâ tot essent sensus quot capita tot dissensus quot sensus plures procul dubiò Praedicantes loquacissimi quà m Auditores humanissimi All Preachers are sent either by God or by the Devil they that cannot prove their Cal from God may know who sends them r Tertullian shal tel them What is not of God comes from the Devill I shall conclude this point with the words of a s Reverend and Learned man It hath been generally received in the Church that both Matter and Forme Mission and Vision Gifts and Calling must concur to the constitution of him who exercises a publick Ministery For even our Lord Jesus Christ in whom all fulnesse dwels glorified not himselfe to be made a High-Priest but was t called of God as Aaron was Heb. 5. 45. And the rule is there given that no man takes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an honour or office to himselfe whatsoever be his parts or abilities And the Apostle saith not How shall they {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} publickly preach the Word without gifts and abilities but except they be sent Rom. 10. 15. It must not be denyed but that every member in the body hath {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} his proper office Rom. 12. 4 5. whereby it may contribute to the good and edification of the whole The Word of God that dwells in any ought to diffuse it selfe for the benefit of others in their families relations and conversations The talent which God hath given to every one is to be put forth to use The Samaritane-woman may call out her neighbours to Christ and the Shepheards may spread abroad what they have heard of him though they be but shepheards and neither Priests nor Levites but every star in his owne Orb or Sphere Diversa est ratio membri instrumenti publicì there 's a difference between a private member of the Church and a publike instrument For all the Freemen of this City or Corporation are not Aldermen and the edification of the body by Ministers and by membership are plainely distinguisht Ephes. 4. 11. 16. If every Phaeton that thinkes himself able may drive the Chariot of the Sun no wonder if the world be set on fire I should not doubt to say that as in some cases Omnis homo miles against a sudden assaulter or invader every man is a souldier so as the case may be Omnis Christianus Evangelista every Christian is an Evangelist as Edesius and Frumentius publisht the Gospel to the Indies and the woman to the Iberians as the Ecclesiastical History reporteth c. Thus he 'T is for Wolves and false Prophets to be self-called and to come of their owne accord True Prophets are alwayes sent as Moses Isaiah Amos the Levites Christ and his Apostles c. but false ones t Come they are not Sent. But what said the Gifted Brother to this Argument Altum silentium not a word the brightnesse of this truth shone so strongly in his face that he was fain to Face about and desire of the u Reverend Moderator that he might first urge his own