give an account he is then examined concerning his skill in the Originall Languages his knowledge in the doctrine of the Gospel c. which is proved by a disputation on some controversie in Divinity that it may be knowne whether he can maintaine the truth against Gainayers Then is he to Preach publiquely for the tryall of his gifts And is here no proving of our knowledge of the Lord and his wayes 'T is strange a man should venture to publish to the world things so apparently untrue The Sixth Argument Those Ministers that are diametrically opposite to the Priests and shavelings of Antichrist Arg. 6. cannot be Antichristian But the Ministers of England are so Therefore c. To this he answers You are so in some circumstantialls not in the substance for you owne their Ministry true The P. G. Routed their Ordinances true c. 1. What doe we differ from them Reply only in circumstantialls Ah poor man that can shift no better to helpe his bad cause Are Justification by works worshipping of Images praying to Saints the Masse c. but circumstantialls Sure hee 'l prove himselfe the best Advocate for Rome if he can make this good that the things we differ from them in be onely circumstantialls But 2. Is it not notoriously false that we acknowledge their Church Ministry Ordinances as true What if Mr Hall in his second Argument doe acknowledge that they were so so does that famous worthy Mr Burton who lost his ears under the Arch-Episcopall Tyranny for the truth of Christ in his answer to Mr Chomley's defence of the Church of Rome He grants they had the essence of a Church untill the Councell of Trent but not afterward when they were compleatly apostatized and the faithfull had withdrawne from them So doe we acknowledge also not that their Church and Ministry is true now There is yet one rub more which he labours to take out of his way 'T is urged that our ministers doe convert souls and therefore appear to be sent of God in that their Embassage is made succesfull by God To this he answers If conversion be a proof of a Minister in office The P. G. Routed then women may be Ministers in office or any man by whom God converts c. Who but one of a womanish spirit and brain would have given such an answer Reply No man sayes that converting soules proves all ministers in office that do convert but 't is a proofe of the ministry of those that doe officiate as ministers and in so doing convert This is most evident by what Paul speaks 1 Cor. 9.2 If a private Christian making use of his Talents in his place and within his sphere doe convert souls this is a seal of Gods approving such pious means as he uses in order to the same Even so if a man officiate as a minister in office and God blesse his endeavours with the conversion of souls 't is a seal of his mission And the reason is because God will not ordinarily concur with such as he sends not Such as pretend unto an office from God when he never gave them any use not to have successe given them by God in dispensing the same God will not seal to a false and pretended ministry by his blessing the same as is plaine Jer. 23.21 22. wherefore it is evident that seing the Lord hath continually blessed the labours of our Ministers with the conversion of many souls our ministers are the true ministers of Christ But he sayes page 71. In this likewise hath the Lord manifested his approving and calling the Preaching Brethren The P. G. Routed the great number of converts from Antichristian and Babilonish ignorance and confusion c. Converts Answ he means Anabaptisticall Proselytes whom they have drawne away from holding any communion with the people of God in this Nation or in any of the Churches of Christ in the world A fine piece of Conversion indeed Let him shew me any that have been brought off from a carnall sensuall living unto a reall and serious profession of the power of godlinesse by such Preachers ministring as they do without being appointed unto the office according to the rules of Christ and he will shew more then ever I could find in all mine experience I do not doubt but men really gifted ministring their gifts in a peaceable and orderly manner as becomes men in a private capacity may have their endeavours blest with the Conversion of souls but as for such as goe beyond their line and contentiously usurp the ministeriall function as the P. G. Routed and such like travelling Preachers doe well may they pervert many I never found they converted any That which he adds That the conversion our Ministers boast of is not a conversion from sin to God but onely from sin to resting in duty It is such a palpable untruth and so big of envy and pride that I shall say nothing to it Let Saints experiences speak You have seen the invalidity and weaknesse of his answers to those six Arguments that prove our Ministers free from Antichristianisme notwithstanding what he alledges they firmely prove that which they are brought for therefore I shall not add any more Onely in a word or two I shall examine the strength of his Arguments to prove the affirmative that they are Antimristian His Arguments as six in number but onely one in weight and that the first which is as followes Those Ministers whose Ordination by succession came from the authority of the Pope The P. G. Routed are Antichristian But your Ordination by succession came from the authority of the Pope Ergo c. This is his Vnum magnum which if I can answer Answ the controversie will be at an end I shall first distinguish as to his first Proposition and so answer I would faine know what he means by An Ordination comming by succession from the Authority of the Pope the expression is equivocall Whether doth he meane such an Ordination as came by succession from the Popes authority as the first Originall of it or else such an Ordination as came from the Pope onely by being conveyed downe to us through his hands If he meane the former then I deny his second Proposition The ministers of England have not such an Ordination as came by succession from the Popes authority as the first Originall of it For that Ordination which they have as to its substance was appointed by Jesus Christ and grounded on the Scriptures 1 Tim. 3.10.4.14 Tit. 1.5 Acts 14.23 c. If he meane the latter then I deny his first Proposition For all ministers are not Antichristian that have such an Ordination as descending from Christ ha's sometime past through the Popes hand for if so then all that ha's past through his hands must be Antichristian which if we grant then not onely our ministry and baptisme but the Scriptures also must be Antichristian
errour and so seldome walk steddily stagger and reel near the truth many times but cannot or rather will not see it But 2. I answer these Prophets might be inspired what to speak Answer 2. but not in what manner and order You know Prophets infallibly guided in what they spake were not alway infallibly guided in their actings but therein might erre Againe all things are not revealed to one God raised up many Prophets then and what was not revealed to one was revealed to another So that it might please the Lord that Paul who had the spirit of Prophecy more then they all should have this among other things left to him viz. to give directions to the other Prophets as to the manner and order of Prophecying 3. Answer 3. This direction might be given by Paul perhaps not so much for their sakes who were true Prophets 't is like they would have kept to this order though Paul had never prescribed it but rather because of some that might pretend a spirit of Prophecy when not inspired by God and so bring in disorder and confusion into the Church this seems to be intimated vers 37. But he hath yet one reason more which lies in page 87. in these words Praying and Prophecying are put together 1 Cor. 11.5 was it extraordinary Praying too The P. G. Routed I wonder that is left out I answer Answer I will put in that too 〈◊〉 his Learning and prove there was an extraordinary gift of praying then as well as an extraordinary gift of Prophecying And indeed 't is strange a man that pretends to so much acquaintance with Scripture as he does should never read of an extraordinary gift of praying yea and singing too among the Corinthians Pray read 1 Cor. 14.14 15. For if I pray in an unknowne tongue my spirit prayeth but mine understanding is unfruitfull c. What think you of this is not here extraordinary praying You may conjecture how these men read Scripture if they did not rather strive to bring Scripture to their opinions then their opinions to Scripture these plain things could not be hid from them You have had an account of the five Reasons he gives to prove the gift of Prophesie to be ordinary and as he sayes proper to all the Saints you shall have as many of mine to prove the contrary My first Reason is Reas 1. because it is joyned in 1 Cor. 14. with gifts onely extraordinary Observe that in this whole Chapter there are no gifts spoken of but such as are extraordinary as speaking in strange languages and interpretation of tongues both which all acknowledge to be extraordinary as for the first strange languages they were used three wayes in preaching praying and singing all these extraordinary and the Apostle puts in Prophecying among these and discourses of all promiscuously as gifts of the same kind only differing in degrees of excellency and yet shall we conceive that Prophecying is ordinary when all the rest that are intermixed in discourse with it are extraordinary sure 't is very unlikely Another paralel place is Ephes 4.11 where we find Prophets are set betweene two extraordinary officers Apostles and Evangelists He gave some Apostles some Prophets some Evangelists c. Are Apostles and Evangelists extraordinary and yet Prophets placed in order betweene them ordinary he must be a very easie and tractible soul that can beleeve it But to this he answers somewhat page 81. and 84. And what is it Why least you should think that Prophets were extraordinary because joyned with Apostles that were so he sayes that Apostles were not extraordinary neither As for Evangelists he ha's nothing to say to them Ah alas what is it that this man will not say to help a bad cause Apostles were no Extraordinary officers he thinks if he put a good face upon it 't will passe But what is his Reason you have it page 84. Apostles sayes he signifies 〈…〉 sent O profound reasoning Therefore all that are sent are Apostles And whâ— may not I say as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels fignifies Messengers There all Messenger are Angels The Prophets of old were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Seers or men seeing Therefore all that see are Prophets I confesse this way they may be all Prophets if they have not lost their eyer But if any man should argue thus would you not laugh at him Would you not answer him true all that See as the Prophets did Divine and extraordinary Visions are indeed Prophets Why so praâ— answer this man that all that are Sent 〈…〉 the Apostles were by extraordinary revelations and by an immediate call from God and are guided to speak infallibly as they were are Apostles and none else â—nd such I hope will be acknowledged to be extraordinary persons by all that are not extraordinary stupid But he sayes Apostles are men sent to gather Churches or to gather Saints as his words are why then all that are sent to gather Churches are Apostles What will he say of the seventy Disciples the seattered Brethren were not they sent to gather Saints Or were they therefore all Apostles I am sure he argues very stifly page 70. That they were not Apostles An what confusion is here they were Apostles and they were not Apostles any thing for a shift I would not so particularly discover his weaknesse and absurdity but that he deceives many with the opinion of much knowledge when alas you may see he appears as very an Ignoramus as ever I think was read in print My second Reason is Reas 2. because this word Prophet ha's been alwayes used to signifie a person extraordinarily inspired by God when taken in a good sence and to signifie a Diviner or a man of a familiar spirit when taken in a bad sence I might bring at least an hundred Texts to prove this if 't were needfull but because he sayes Prophets under the Gospel were not such as they were that were under the Law I shall onely bring some Scriptures out of the New Testament to prove that the Prophets were such them too As for Agabus Act. 11.27 he acknowledges he was extraordinary because as foretold things to come But what with he say to Zecharias Luke 1.22.67 c. Ananias Act. 9.10 Cornelius Act. 10.3 Peter Act. 10.10.19 Paul 2 Cor. 12.1 c. Act. 9. The Disciples mentioned Acts 19.6 Were not all these Prophet by extraordinary Vision and Inspiration Doe not the Texts before mentioned make it plaine I could give more instances as in the Prophets that were at Antioch to whom also God did speak immediately Acts 13.1 2. Now if all these Prophets which an more then we read of in all the New Testament beside were extraordinarily inspired and there be no reason in Scripture why we should question the like of the rest I hope we may conclude that Prophets even in the Gospel dayes were extraordinary also and by consequence
Prophets and grant that they may Preach without any other call but their gift but if there be none such then there are no Prophets and so his allegation from 1 Cor. 14. is vain and impertinent But I 'le passe to his second reason to prove the gift of Prophesie ordinary which is in the same place with the first The Testimony of Jesus is the spirit of Prophesie The P. G. Routed Revel 19.10 But this is given to the brethren Therefore c. Here is another Fallacy I am afraid the Devil ha's plaid the Sophister with him Answ 1. and taught him to play the Sophister with others 'T is that which is called A dicto secundum quid ad dictum simpliciter when a thing is said to be simply so or so because it is so onely in some respect The Testimony of Jesus is the spirit of Prophecy not simply but as it is extraordinarily inspired into such as do Prophesie of Jesus Christ and of his Kingdome so considered the testimony of Jesus is the spirit of Prophesie But now will it follow the Blackmore is white in his teeth therefore he is all white or white simpliciter simply No more will it follow The Testimony of Jesus as immediatly and extraordinarily inspired and given in to such as are Prophets is the spirit of Prophecy therefore the Testimony of Jesus simply considered as it is in all the Saints is the spirit of Prophesie This followes not And least any should think I distinguish thus without any ground you shall find in Chap. 1. vers 2. John himselfe distinguishes between the word of God and the Testimony of Jesus here called The spirit of Prophecy And vers 9. he sayes He was in the Isle of Patmos for the word of God and for the Testimony of Jesus That is as some (d) Nempe relegarus fueratin insulam Patmon a Domitiano imperatore uti fert historia Ecclesrastica quod singularis esset Evangelij dei praeco quodque spiritu prophetico actus Christo singulare redderet Testimonium Lud. Cappel Spic p. 139. judicious men interpret he was banished there for that he was a singular Preacher of the Gospel and not only so but because being acted by a prophetical spirit he gave a more singular testimony to Jesus Christ then other ordinary Preachers did For this extraordinary testimony of Jesus which he had together with other Prophets was he banished and this is called the spirit of Prophesie Therefore secondly I answer Answ 2. that such a testimony of Jesus as is there spoken of is the spirit of Prophesie and no other but in that place not any Testimony of Jesus is meant but a speciall kind of testimony that is evident because this clause The Testimony of Jesus is the spirit of Prophesie is added to explaine what went before that every one might understand what testimony of Jesus the Angels meant Sayes he I meane by the Testimony of Jesus the spirit of Prophesie not every kind of Testimony but that which is the spirit of Prophesie If this be not the sence this clause were needlesse Therefore it follows that 't is a speciall kind of Testimony that is here intended not such as is in all the Saints You will find if you examine the Text well that indeed the intent of this clause which The P. G. Routed urges is not to signifie to us what the Testimony of Jesus is considered simply in it selfe but to signifie in what sence it is used in the former part of the Verse So that it makes nothing at all to his purpose 3. Compare this Rev. 19.10 with Rev. 22.9 where the same speech of the Angel is set downe though in other words and 't will help to make the sence more clear I have done with his second Reason let us try the third and see whether 't wil prove any better 't is laid forth in this forme Every spirituall man is a Prophet But the Saints are all spirituall The P. G. Routed therefore all Prophets 1 Cor. 14.37 And by consequence Prophecying is an ordinary gift 'T is well concluded Answ 1. if his first Proposition were true But he had need have a better Scripture for his purpose to prove it then that which he brings 1 Cor. 14.37 or else he must give me leave not to take it for true The words are If any man think himselfe a Prophet or spirituall let him acknowledge c. Because 't is said a Prophet or spirituall therefore he concludes Every spirituall man is a Prophet How does this follow May a man conclude because Paul sayes in the same Epistle Chap. 5. ver 11. If any brother be a fornicatour or covetous therefore every covetous man is a fornicatour I hope not but grant that Spirituall be an epithite given to Prophet as I beleeve it is yet all that can be concluded is that every Prophet is a spirituall man And then though every Prophet be a spirituall man yet it will not follow that every spirituall man is a Prophet as he concludes no more then it will follow Every Goose is a living creature therefore every living creature is a Goose If this consequence were good then the P. G. Routed is a Goose too and indeed he shewes himselfe little better in this Argument 2. He himselfe sayes page 21. The Saints are not all Prophets but the Saints are all spirituall Therefore his Argument here page 60. proves him a lier page 21. 2. I answer 't is true every one that is spirituall i. e. having the extraordinary gifts of the Spirit mentioned before in that Chapter is a Prophet but if he takes Spirituall in that sence then the second Proposition of his Argument is false for all the Saints are not spirituall in that sence You see what is become of his three first Reasons laid downe page 60. There be two more yet behind one in page 83. to this purpose These Prophets were such as needed direction from the Apostle The P. G. Routed as to the manner and order of Prophecying which if extraordinary they could rather have directed the Apostles I am perswaded this man hath lookt this 1 Cor. 14. many times over Answer 1. and yet can you think he should never take notice that the Apostle doth not onely give directions to the Prophets there but prescribes rules also to those that spake in unknowne tongues ver 27 28. And were not they extraordinarily inspired unto that exercise think you He himselfe doth in one place acknowledge it Therefore 't is not strange that Paul should give direction to the Prophets concerning the order and manner of Prophecying though they were extraordinarily inspired for you see he does give directions in the same place to some extraordinarily inspired with the gift of tongues but he is unwilling to take notice of any thing that makes against him Ah how are these men blinded with love to novelty They * They are drunk with