because they have no promise of a blessang from God He may justly say to them Let him that sent you protect you let him that called you blesse your labours To this agrees that of the learned Bucan. A Call saith he to the Ministery is very necessary 1. In respect of Gods glory 2. The honour of the Ministery 3. for the peace and comfort of the conscience of the Ministers themselves 4. That the people may know they have lawful Ministers and so may obey their Ministery c. 4 God wil have all things done according to that Rule and Order which himselfe hath prescribed Now Gods Method and Order is this 1. To call and separate men for the Ministery 2. And then Preach The principal Call is from God the manifestation and declaration of it is from the Church and such are said to be made by the Holy Ghost though men ordaine them Acts 20. 28. and if upon trial they approve of thee and bid thee Go t is as effectual a Call as if God from heaven should call thee As one of your owne sayes of the Ministery He that pretends to be taught without the Word is not taught of God but of the Devil So he that pretends he is called of God without and against the Rule of the Word is not called of God but of the Devil True many in our dayes boast of the Spirit it moves them it cals them Iude 19. You have two notes of such as have not the Spirit They are 1. Separatists dividing and separating themselves from the true Church of Christ renouncing their Communion forsaking their Assemblies like Apostates and so cast off publick Ordinances 2 Sensualists following the dictates of corrupt nature and carnal reason forsaking their Callings and giving themselves up to idlenesse ease and carnal delights c. These have not the Spirit unlesse it be the spirit of delusion The fifth Argument From the Absurdities which would follow if this were once granted though I should be loath to dispute with these men from such a Topick for they are men of large swallows and surpasse the man I have read of Qui toto devorato Bove defecit in cauda who having swallowed an Ox could not get down the tail but these men wil swallow head horns and tail skin and bones and yet make no bones on 't Arminianism Socinianism Anabaptism c. all goes down be it never so rotten Yet I shal take a little pains if it may be to convince them 1 Absurdity If bare gifts be a sufficient Call to an Office this would confound all Callings and Societies For then Samuel who had a Physical and natural power to kil Agag had a sufficient call to authorize him to kil him Then an ability to discharge the Office of the high Priest in a man of the Tribe of Iudah were a good Call for one so gifted to thrust himselfe into Aarons chair which God tyed only to Levies Tribe Then every Souldier that hath a Commanders gift may be a Commander and a General without a Call Then he that hath gifts for Magistracy may be a Magistrate and execute justice on malefactors without a Call Then a Lawyer having a Judges gift may step up into the Judges feat and sentence men without a Call And he that hath gifts to be a Parliament-man may be a Parliament-man without a Call c. Et sic in infinitum Then farewel Magistrates Ministers Judges Parliaments c. If every man may execute these Offices without a Call what need we any of them Austin writing upon Iohn tels a story of a certaine man that was of an opinion that the Devil did make the Fly and not God saith one to him If the Devil made Flyes then the Devil made Worms and God did not make them for they are living creatures as wel as Worms True said he the Devil did make Worms But said the other If the Devil did make Worms then he made Birds Beasts Man He granted all Thus saith Austin by denying God in the Fly he came to deny God in Man and to deny the whole Creation 2 Then every Gifted Boy and every Gifted Woman should be Preachers 3 Then all that have Gifts to Baptize and deliver the Lords Supper may Baptize and deliver the Lords Supper 4 This would open a flood-gate to all Errors Heresies and Blasphemies For in the Scriptures are many things â—ard to be understood which many wrest for want of judgement to their owne destruction We have had woful experience of this since Artificers Souldiers Women c. have turned Preachers I never heard but one of this New Tribe of Gad and that was a Souldier Lieutenant Phelps as I remember he call'd himselfe a Dipper c. for I never yet knew the man that had but one Error His Sermon was as ful of errors as a Dogge is ful of Fleas Universal Redemption Free-wil Dipping against Baptizing c. 5 Then all vain-glorious Hypocrites who think they have gifts beyond all others would turne Preachers the emptiest barrels make the lowdest sound the worst metal the greatest noise and the lightest ears of Corn hold their heads highest 6 Then the Church which is Christs mystical Body would be monstruous all Eye all Ear all Head contrary to that of the Apostle who tels us the Church is not one member but many 1 Cor. 12. 14. 15. c. And v. 28 29. Christ hath set some not all in the Church Apostles And then asketh the Question Are all Apostles Are all Prophets c. The Interrogation is a strong Negation 7 If this be tolerated it wil make both Ministers and Ministery contemptible both the Preaching and the Preachers vile 'T was Ieroboams sin 1 King 13. 33. He made of the lowest of the people Priests of the High-places whosoever would be consecrated him and â—e became a Priest But marke what followes v. 34. This thing became sinne to the house of Jeroboam even to destroy it and cut it off from the face of the earth The toleration of such Irregularities is not so smal an Errour as some imagine The sixth Argument Every Preacher must be able in some good measure above ordinary Christians not only to divide the Word aright 2 Tim. 12. 15 soundly to interpret and give the true sence and meaning applying the same to edification But he must be able also to convince gain-sayers as Tit. 1. 9. But every Gifted Tradesman Naylor Taylor c. is not able to divide the Word aright nor to convince a learned adversary and gainsayer Ergo The Major is clear of it selfe The Minor I prove thus Those that want learning both Humaine and Divine cannot be sound Interpreters nor solid Disputants But most of our Gifted Artificers want Learning both Humaine and Divine Ergo Obj. We have the Translations say they and by them we can help our selves A. Translations are excellent helpes c yet in regard of
you yet any more say Ch. Eng. Yes my Lord I have two Ordinances of Parliament against them the first was April 26. 1645. IT is this day Ordained and Declared by the Lords and Commons assembled in Parliament That no person be admitted to Preach who is not Ordained a Minister either in this or some other Reformed Church except such as intending the Ministery shall be allowed for the the tryal of their gifts by those who shall be appointed thereunto by both Houses of Parliament It is this day Ordered by the Lords and Commons assembled in Parliament That this Ordinance be forthwith Printed and Published and sent to Sir Tho. Fairfax with an earnest desire and recommendation from both Houses that he take care that this Ordinance may be duly observed in the Army And that if any shall transgress this Ordinance that he make speedy representation thereof to both Houses that the â—ffenders may receive condigne punishment for their contempts c. Decemb. 31. 1646. THe Commons assembled in Parliament do declare That they do dislike and will proceed against all such persons as shall take upon them to Preach or expound the Scriptures in any Church or Chappel or any other publick place except they be ordained either here or in some other Reformed Church as it is already prohiâ—ited in an Order of both Houses of 26 of April 1645. And likewise against all such Ministers or others as shall publish or maintain by Preaching Writing Printing or any other way any thing against or in derogation of Church-Government which is now established by the Authority of both Houses of Parliament And also against all and every person or persons who shall willingly and purposely interrupt or disturb a Preacher who is in the publick Exercise of his Function And all Iustices of the Peace Sheriffs Majors Baylisfs and other head-Officers of Corporations and all Officers of the Army are to take notice of this Declaration and by all lawful ways and means to prevent offences of this kind and to apprehend the Offenders and give notice hereof to this House that thereupon course may be speedily taken for a due punishment to be inflicted on them J. Have you any more evidence besides these Ordinances to batter the Tower of Babel â—h Yes my Lord I have one more and then I have done and that is the solemn League and Covenant J. Cryer call solemn League and Covenant Cryer Solemn League and Covenant come in and give evidence agaiâ—st the Prisoner at the Bar. Cov. My Lord I cannot come in J. No who keeps you out Cov. My Lord here 's a crowd of Libertines Anabaptists Sectaries c. that hinder me J. Cryer make way for the Covenant to come in Pr. My Lord I except against this Witness above all the rest for it 's onely a Scotish Covenant a useless thing like an old Almanack out of date good for little that is expired and binds no longer J. Do you know what you say How can you call it a Scotish covenant when 't was ratified framed sealed and confirmed by both Kingdoms Secondly For its duration The matter of it is such that we are bound all the dayes of our lives to observe zealously and constantly against all opposition c. Art 6. I suppose every good man thinks himself bound to preserve the purity of Religion to extirpate Heresie and prophanenesse in his place and calling to endeavour Reformation in himselfe and others c. not only till our Enemies were subdued and overcome but these are Duties to bee practised all our dayes A well grounded Covenant and such was this is a sure firme irrevocable Act 'T is eternitati sacrum as a very Reverend Divine affirms P But wherein have I broken the Covenant Cov My Lord he hath broken me well nigh-in every branch 1 Br They vowed Reformation and now they bring in Deformation we vowed Uniformitie and these bring in Multiformitie we vowed for Discipline these hinder it In the 2 Branch we vow to root up Heresie Schisme prophanenesse whatsoever shall be contrary to sound Doctrine and the power of godlyness c. but these are Satans Seeds-men that sow the Tares of Errour Heresie and prophaneness in the Kingdom c. J We cleerly see that all the Churches of God are against Lay-preachers yet for the better and fuller convincing and convicting of them let us heare what further Evidence you have against them Cryer Here 's renowned Zanchy to testifie against them J What is your judgement of these men Z I esteeme that Anabaptisticall Tenent of permitting all to teach in the Church to be a seditious and devilish Tenent Thirdly let us heare what the learned Apollonius can say to this purpose My Lord our Judgement is that none may publickly in the Church-Assembly of the Faithfull preach the Word of God in the Name of Christ and of God but hee who is sent by a Divine Calling for that worke c. And this hee testifies to bee the practice of the Belgick Church Fourthly Heare Reverend Beza on 1 Cor 14. 29 30 31. The Apostle speaks not of any in the Congregation promiscuously but of Prophets lawfully called to instruct the Church of God therefore they are not to be hearkned to who from hence doe gather that any in the Assembly may speak in the Church c. Pris These are strangers and of another Nation but there 's no solid Divines of our own Kingdom that ever writ against us J Wee shall cleere that presently 1 Call Renowned Perkins a man famous both at home and abroad on Isay 6 Whom shall I send thus hee speaks the Lord would teach us that no man is to undertake this Function unless God call and send him therefore here are condemned the profane fancies of the Anabaptists and all like them who think that any man upon a private motion may step forth and undertake the Duties of a Prophet to preach and to expound c. Object But say they these motions come from Gods Spirit Answ Surely they can say little for themselves who cannot say so much but that cannot serve their turn for if we say Nay but they are from the Devil or at least from your own vanity and pride how can thâ—y disprove it And might not the Prophet have alledged this and that with a better pretence and colour then they yet he stayeth till God here call him even so all good Ministers are to stay Gods calling And mark how he concludes These men deserve both the censure of the Church and the Sword of the Magistrate who dare so boldly offer and obtrude their own fancies and dreames as extraordinary motions of Gods Spirit Thus he And that I may drive this nayle to the head let us hear what the Sages of latter times have said 1 You shall have the Judgement of * Mr. Hildersham the Oracle and honour of his time A Master of a
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