THE Pulpit-Guard Routed IN ITS Twenty Strong-Holds OR A brief ANSWER To a large and lawless Discourse Written by one Tho. Hall of Kings-Norton Intituled The Pulpit-Guarded with Twenty Arguments Pretending to prove the unlawfulness and sinfulness of Private mens Preaching Wherein the Arguments being weighed in the Balance of the Sanctuary are found too light and the lawfulness of Private mens Preaching as Tho. Hall calls them viz. Gifted Brethren is cleared and confirmed in opposition to all Gain-sayers My work in this Treatise hath been and is 1. To Rout him in all his Guards 2. To discover the weakness and invalidity of all his Answers to those Objections and Allegations by him there produced for the Preaching of the Gifted Brethren His six Arguments to prove their Ministry free from Antichristianism rased and six more asserted proving them to be Antichristian Written by Tho. Collier Isai 28. 20. For the Bed is shorter then that a man can stretch himself on it and the Covering narrower then that he can wrap himself in it Verse 21. For the Lord shall rise up as in Mount Perasim and be wroth as in the vally of Gibeon that he may do his work his strange work and bring to pass his act his strange act strange because so to the dark minds of men Chap 29. 14. Therefore behold I proceed to do a marvellous work and a wonder for the wisdom of their wise men shall perish and the understanding of the prudent men shall be hid Chap. 28. 22. Now therefore be ye not moâ—kers lest your bands be made strong London Printed for the Author and are to be sold by Giles Calvert at the Black-Spred Eagle at the West end of Pauls near Ludgate 1651. The Epistle to the Readers DEar Country-men and Friends it s not my desire as I am a man to be medling with things of this nature but as I am a Christian and made partaker in a measure of the Heavenly Gift taking notice of this Pulpit-Guard it being so directly against the will of the Lord in the Gospel dispensation and the free operation of his Spirit in the hearts of his people for the good and comfort of the Church his Body 1 Cor. 14. 31. For Sions sake I could not hold my peace and for Jerusalems sake I could not rest without giving a check in the plain evidence and demonstration of the spirit and power unto this unrighteous Guard it is a very sad and dangerous thing when men under the pretence of Religion for self-ends and interests shall make use of their Wisdom Arts Parts against the Lord and his Truth What opinion or practice is there this day in the world that pretends for Christ but that men may and do put fair glosses and pretences of Scripture for the upholding of it though never so contrary unto it I have in that light God hath given me examined the particulars of that discourse and the Scripture grounds and found them too light not holding weight in the Ballance of the Scripture and have commended to thy view who art the Reader The substance of my apprehensions concerning them possibly thou mayst imagine that I have been too rugged in my expressions or sometimes too light or vain in my Answers I answer 1. Meeting with such a Spirit in that Book of Pride Reproach and Self conceitedness I was at some stand as to the manner of my Answer But when I considered the words of Solomon Prov. 26. 5. Answer a fool according to his folly lest he be wise in his own conceit And Chap. 15. 28. The heart of the righteous studyeth to answer but the mouth of the wicked poureth out evil things I was satisfied in giving an Answer sutable to the Spirit I found working in it 2. Being deeply sensible of the dangerousness of the way that thousands of souls are lead in by these kind of men and finding by experience their height and perversness in their way that they are without a miracle of mercy without the reach or bands of love I have therefore dealt the more plain and downright yet still in truth and love and it s no other then Christ and his Servants have done in the like case before me Mat. 23. throughout John 8 44. Act. 13. 10 1 King 18. 27. But you may say you look upon many of them to be honest and pretious men c. Answ The more need have they to be sharply reproved for their sins and miscarriages men may be honest the people of God and yet in Babylon I am not despairing in the truth of what you say yet their Office and Babylonish actions are never the honester for that Rev. 18. 4. And this I must minde you that God hath not left himself without witness of the truth by me declared and that by men of the same calling with them but when once inlightned they reject their callings administrations and all as Antichristian with shame to themselves for their ignorance I could instance in divers if it might add to the truth but I judge it needless at present What thou findest written contrary to thy mind try it by the Scripture waite upon the Lord to teach thee what weakness in expressions as to thy judgement thou meetest with let not the truth suffer rather impute it to him whose it is If thou finde any light shining forth in it through it to thy dark understanding give him the glory who is the Author of it so have I my desire Finally reade and judge and the Lord give you understanding in all things T. C. THE Pulpit-Guard Routed In his twenty strong Holds SIR I Meeting with your Book subscribed with this Title The Pulpit Guarded c. and perceiving the drift and end of the matter with the manner of it could not but judge my self bound as I tendred the honour of the Lord Jesus his Truth and Gospel his Saints and Servants especially seeing none else undertaking the work to rebuke this unclean spirit and to cast out this devil to enter the lists with and to rout this unrighteous Guard It possibly may seem strange that I should undertake this task especially because this Guard was occasioned as you say by a dispute at Henly in Warwick-shire But Sir finding your Discourse tending not only to reproach the Creature but the Creator likewise his Truth and powerfull free operation in his Saints all which I finde my self bound in conscience for to vindicate as far as light and truth in its power appeareth in me As for the manner of my proceeding 1. I shall not turn aside after every vain and unworthy passage and miscarriage in your Guard neither shall I meddle with your particular Epistles but I shall first give you some hints concerning the Title of your Book Secondly I shall discover your ignorance falshood and folly in your Looking-glass for Anabaptists as you call them Thirdly I shall encounter with you in all your twenty Guards and in the strength of the
you must do all and monopolize all to your selves when you have no more to do with the Office of a Minister nor have no more Calling to it then Korah and his Company or the Devil himself I prove it thus First Those who usurp the Office of the Ministery to themselves and have no more Call unto it either according the letter or the Spirit then Korah and his Company are guilty of Korah's sin but the Ministery of the Nation have no more Call unto it then Korah had Ergo They are guilty of Korah's sin 1. They have no Call according to the letter by a right Ordination for that they have lost in Rome long since and now have brought forth the carkass the form only and like children bless themselves with that as if they had found some great pearl Secondly There is no Call from the Spirit they then should live in the Spirits light and not in the darkness of the Devil and do the Spirits work build up the Saints encourage them in exercising their gifts for their mutual good and building up not hinder them and reproach them for so doing bear their weakness cover their infirmities reprove with meekness and love not belye them scandal them falsly accuse them like the Devil And whereas you say 'T is dangerous for men to preach without a Call and 't is dangerous for people to bear such I say its truth but gifted brethren do not preach without a Call their gift and opportunity is their Call But you it is that preach without a Call for the gift in most of you it is a stranger and you are strangers unto it and believe it the punishment will be great the earth will cleave and swallow you up in conclusion To what you have added in your third Edition I add this Answer You say Remember Hind c. Sir Are you so impudent as to reproach Saints and Truth with particular mens sins and faults Might you not upon the same account reproach Christ himself behold one of his own Disciples betray him and Peter denying him an old trick of the Devil to reproach truth withall If I should deal thus with you as justly I might I could tell you of a zealous Preacher of your tribe one Williams of Munton in Somersetshire got his servant with Child and was outed by the Committee of that County and another of Chard in the same County very zealous and like your self preached bitterly against Sectaries yet got one of his nearest friends daughter with Child and was outed likewise by the Committee another very near the same place did the like And upon this account it may easily be made manifest that there are not a filthyer Generation of Adulterers and Devils in the Nation then your own Coat You say That for it he hath been cast out of his gathered Church A discovery of their integrity they cannot bear them that do evil that say they are Jews and are not but you entertain drunkards whore-mongers prophane all sorts in you Congregation both of Priests and people and never cast them out a demonstration that you are no Church of Christ but the Synagogue of Satan a Cage of unclean and hateful birds Argument II. 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 Your Argument in the Minor I grant but the Major I deny that although its true none can preach according to the intention of that Scripture Rom. 10. 15 viz. for the working of faith and converting of souls yet it doth not follow that every gifted brother may not preach for every gifted brother is sent to preach according to the measure of the gift received And your grand mistake in this Argument is in the word sent whereas that word sent relates to the internal power of the Spirit in the Saints by which they are enabled to speak a word in season to the very soul you understand it to be an outward mission or sending a poor and low interpretation The mission you say implyes three things Election by the Churches Probation and Examination by the Presbytery separation by Ordination of the Presbytery First Election by the Church But by what Church not your Parochial Provincial or National Church The New Testament never knew such a Church nor Christ in the New Testament never did never will own such a Church a company of ignorant prophane carnal creatures both Priest and people yet have gotten the name of a Church and Ministery blessing themselves in that name and yet are ignorant what it is for a Church of Christ to whom Election belongs are a company of Believers Saints gathered out of the world by the power of the Lord in the Ministry of the Gospel 1 Cor. 1. 2. Act. 2. 47. chap. 4. 32. But you are Enemies to this Church rail reproach persecute they are the object of your scorn and malice I grant that where such a Church is Election belongs to them yet I say a man may be sent to preach though not elected by the Church Act. 8. 1. 4. The whole Church being scattered preached and I suppose none dare say that all of them were Elected and Ordained for I said before there is a preaching by way of gift and office and preaching by gift only and it s the Churches joy to see her Members gifted and exercised in this way But as for your selves as your Church is no true Church nor your Ministry no true Ministry so you fail likewise in your Election by that Church for you are in your way first ordained and then you are sent to your Churches Parishes whether they will or no and you take them by violence if you have a minde to their Tythes you will be their Minister though never elected by them and afterward if you have a Call to another place for your advantage you will leave them again and imbrace the second and the third too it may be yet you dare be so bold as to tell of your electing by the Church where as first it is no Church but a Parish consisting for the most part of ignorant carnal souls and secondly you press your selves upon them whether they will or no for the most part where then is your Election by the Church of Christ thus you fail in the first part of your mission non-Election by a Church of Christ and then I pray who sent you Your second is Probation and Examination by the Presbytery the Scripture you produce is 1 Cor. 14 32. For the spirits of the Prophets are subject to the Prophets c. A learned interpretation of this Scripture the spirits of those who are to be ordained to preach must be subject to the examination and probation of the Presbytery when there is not the least hint or intention of such a thing in the words for the Apostle saith Ye may all prophesie one
might be an inferiour Church-officer or Deacon without a Call and Ordination from the Church then no man may be a Preacher a superiour Church-officer without a Call or Ordination The truth is granted though not by you understood there is a difference as I have already shewn and proved between the preaching of gifted brethren and Church-officers in relation to the manner of administring but not the matter the one waits upon it as his office the other as his gift You instance That if in the Common wealth none may intrude into anothers calling but must first serve an Apprentiship then much less may any intrude into the Ministry c. who do not first serve an Apprentiship That is the substance and the thing you drive at and indeed I knew before that you would turn Preaching into an Art and Trade that so you might be the true Merchants of Babylon And would Christ have the Scriptures to dwel in the Saints richly and abundantly and should they hide it there and not bring it forth for the good of others The tenth Argument If every man must study to be quiet do his own Work and keep the bounds of his proper calling then private men may not be Pulpit-men but the Apostle commands 1 Thes 4. 11. That every man study to be quiet c. Who are the unquiet men the gifted brethren or your selves who is it that casts out floods of contention and unquietness but your selves but you would have your brethren to be quiet and let you alone in your sin that so the blind leading the blind both might fall into the ditch this would be a sinfull quietness and silence But Sir may not a man follow his Calling preach and yet be quiet too May not the Nailer keep his Hammer the Husbandman his Plough c. and come into the Pulpit and yet be quiet too Is not preaching and prophesying one part of a Christians generall Calling if gifted unto it or may not a Christian come from his Hides his Shop his Arms his Blew Apron to the Pulpit without a Black Gown Is there so much vertue in that or doth all your office and divinity consist in it or rather doth not your colour manifest your nature Let every one abide in his calling 1 Cor. 7. 20. This I have answered already it relates to Servants not to leave their Masters after conversion c. and not to that end for which you learned Rhetoritians ignorantly apply it against the Lord and his Truth Your first and Second Query and Answer I wave as not material to my work in hand But the Objection you seem to Answer in it I shall a little touch If Paul had a double Calling why not We Your Answer is First There is a great difference between Paul and You He had much learning You no learning Stay Sir where is it said Paul had so much learning he had the gifts of the Spirit but what else This is Learning enough for Paul and mean Abilities yet according to the Ability let them minister Secondly He had an extraordinary measure of the Spirit had his Learning given him by Revelation Inspiration c. We by industry study c. Had Paul his by the Spirit and have You yours by another way No wonder if you make use of it to another End But have you indeed gotten another way to get the gifts of preaching have you Simon-like bought them for mony or have you Pharisee-like wrought hard for them oh the Lord will curse and blast all such gettings the Princes of Zoan and spiritual Egypt shall appear to be fools in the end I deny not reading of and meditation on the Scriptures But unless the Lord freely inspire and teach by his Spirit all your study and reading is nothing But your Art of studying and making Sermons I utterly protest against Thirdly you say The work of the Ministry is a distinct Calling c. Not so distinct but that they may make use of another as Paul Distinct Duties Not so distinct but that another may perform them but he is in a distinct manner to attend upon them and officiate in them The power of the Keys is not given to the Church but to Peter and his Successors c. To the Pope and his Ministers But the Keys of the Kingdom were not given to Peter more then to Paul but to Peters faith and to all that have obtained or shall obtain like precious faith Fourthly The Apostle labors 1. That he might not be burdensom to the Church which was poor 2. Thess 3. 8. But you will not labor but live upon the People though poor you will Lord it over them and have it from them if they have it without them 2. That he might stop the mouths of false Prophets Who would accuse him for making advantage of the Gospel But you will not labor let false and true Prophets say what they will of you but will make advantage of the Gospel you are so far from the Apostles temper that let what mouths will be open against you yet your mouths are still open for the gain 3. That he might be an Example of Industry But you are resolved notwithstanding to be Examples of Pride and Idleness you bind heavy burdens for others and cry out against their Idleness but will be sure not to touch them your selves with the least of your fingers But Fifthly you confess at last That a man may keep two Callings though your selves intend not to live lawfully in one but a Minister may teach School as Samuel had a School of yong Prophets Had a Lay Prophet as you call them said so much you would have been ready to cry out ignorance in tearing wresting and abusing Scripture to self Ends There is never a word of School or Colledge in the Text. But may a man a Minister have two Callings the one subordinate to the other and then why may he not bake and preach nayl and preach patch and preach and plow and preach too as well as fish and preach make tents and preach c. The eleventh Argument If the Calling of the Ministry be a distinct Calling have distinct offices and duties belonging to it c. then every private man though gifted may not intrude himself into it but so it is Mat. 16. 19. 18. 18. John 20. 21 23. The power of the keyes is not given to the whole body of the Church but to the Apostles and their Successors the Ministers of the Gospel to them belongs the power of remitting and retaining sins authoritatively in Christs name c. I answer 1. That I have already told you that there is difference between men ministring by office and by gift The Calling of the Minister is distinct yet not so distinct as to prevent the gifted brethren as you imagine and they may administer according to the measure they have received yet not intrude themselves into the office of the Ministry and the truth
loosness and prophaness lay not the blame upon the practice of the Truth but let it light where it is So that it s not the preaching of Gifted Brethren that brings in Errour but the preaching of uncalled and ungifted ones such as your selves are that brings in Errour and it s the preaching of Gifted ones that will be a means of its discovery and bringing out The sixteenth 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 and that God should appoint Officers and Order in his own House is but reason Granted but this is the order of Gods House That all his Children should communicate each to other according to the Gift as I have already proved and it s the order of the Devils house to destroy this order of the Lords Jer. 11. 21. The seventeeneth Argument from the Rise of it That which springs from pride and self conceitedness cannot be good but this kind of Preaching springs from pride and self conceitedness Ergo It cannot be good The Major is granted that the Minor is true You say you judge by their actions you judge of springs by their streams and trees by their fruit But are you so ignorant bold and impudent as to judge of Saints for doing their Duty its their duty to Preach and Prophesie and in Humility and Obedience they act in it not taking the Office but exercising the Gift as they have received having freely received they freely give But it s your own preaching that flows from pride and self conceitedness you that would preach and none else we hinder none from preaching that hath the Gift your selves it is who usurp the Office by reason of your imaginary gifts being never called to it by God or man according to the Truth You it is who thrust your selves in by violence whether the people will or no the dry keck and bramble it is indeed who desire to rule that is the reason so many of the honest Party have left you because of your driness and emptiness and that is the reason you are so much troubled for want of the ruling scratching persecuting power but your preaching Brethren desire not to rule unless over their corruptions nor to scratch unless they could by the power of Truth scratch away your Ignorance Envy and Pride against the Lord and his Truth c. it s the irregular using of Gifts which is when men would by that means stifle all except their own this flows from Pride The eighteenth Argument If Christ at his Ascension gave only some to be Pastors and Teachers then all Gifted men may not Teach but Christ at his Ascension gave only some to be Pastors and Teachers Ephes 4. 11. 1 Cor. 12. 28 29. Ans If a gifted Brother should have brought forth such a gross and palpable untruth you would have thought it had been for want of learning the very Scriptures you produce to prove it being so evident against youâ— your falshood lieth in the words only Pastors and Teachers see the Scriptures God hath set some in his Church 1. Apostles 2. Prophets 3. Teachers c. how dare you be so bold as to say only Pastors c 1. Apostles That is men sent for the gathering of the Saints 2. Prophets That is Gifted brethren Prophesying according to the measure of Faith And 3. Out of these Prophets are taken Pastors and Teachers no Prophet no Pastor nor Teacher c. Thus briefly the falacy of your Argument is made manifest the gift is for all I will pour out my spirit upon all c. The nineteenth Argument That which hath neither precept nor president is neither commanded nor commended in the Word of God may not be tolerated in the Church of God But this kinde 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 You conclude This new found Officer a gifted Preacher out of office is not to be found in the Bible I have already proved this truth that it is commanded and commended there is both Precept and President 1. Precept They shall declare the glorious majesty of thy Kingdom to the sons of men Psal 145. 11 12. As every one hath received so let them administer Commended 1 Cor. 14. 5 6. 2. President All the Prophets in the Old Testament acted sutable to the gift it was no Office viz. Prophesie but a gift 1. In the New Testament the scattered brethren Act 8. and Paul Acts 9. 20. straight way he Preached he never looked for an office as you dream and the truth is I can scarce imagine that you are so ignorant of this truth as you seem to be but that others might rest themselves quiet and satisfied in what you say Let your ignorance in presenting such gross untrue conclusions that this Preacher is not to be found in the Bible be recanted and repented of for shame The twentieth Argument From the practice of all Reformed Churches That which is condemned in 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. As for the Major and the Minor your Churches and your old Divines are no rule for me to walk by nor to any others who have their eyes in their heads no further then they follow Christ the Spirit and the Scripture The Spirit in the Scripture is the rule of Saints and this I am sure the custom of the Churches in the Scripture is contrary to your customs their custom was That Preaching brethren should both Preach and Prophesie 1 Cor. 14. 31. And for those who will be contentious against this truth there was nor is no such custom in the Churches of the Lord therefore keep the example of your Churches and Divines to your self who walk not according to the rule if any man walk not according to this rule it is because there is no light in him Isai 8. 20. Thus have I briefly run through your Pulpit-Guard and doubt not but that I have Routed you in all your Twenty Strong Holds that now the way being opened again the Gifted brethren may come in to your Pulpit without sin or shame As for your Indictment against the Lay-Prophet as you call him it is so ridiculous so poor and low not being accompanyed with common reason the Jury you pretend to call are your Witnesses the evidence you call it You have lost your self in the very form no wonder if you are lost in the matter you forsake the Scripture and flie to Apostatized Churches or rather to those who call themselves Churches Jews and are not but we have examined them and found them lyars you calling old Divines men of
out from the worlds ways and Worships congregating our selves together according to thy will edifying each other in love desiring to relie on none but thy self but he casts out floods of reproach and persecution after us calling us Independents c. And further he hath been an Enemy to the free operation of thy Spirit in thy Saints thinking to limit thee to himself whereas in truth he knew thee not and such hath been his boldness that he hath adventured to arraign all my gifted Members that so he might silence them for ever and so continue me the reproach and scorn of himself and the World In a word my Lord to conclude he it is that hath been the cause of persecution unto us in all Ages stirring up the Civil Magistrate to imprison burn banish hang us c. all for thy truth and sake In him and amongst them thou shalt finde the blood of Saints and Martyrs be headed for thy Testimony and to thee it is they address themselves crying How long Lord how long will it be ere thou avenge our blood on them that dwell on the Earth Judge Call in another Witness Deluded Souls come in give your Evidence against the Prisoner at the Barr what say you do you know the man his name is False Prophet Del. Souls Yea my Lord We know him by wofull experience but his name then was True Ministry sometime Papal sometime Prelatical sometime Presbyterian but We have found by wofull experience that he nicknamed himself and was not the man he professed himself to be for my Lord he it is that instrumentally hath deluded us with forms and customes and traditions bearing us in hand that we were Christians when there was no such thing Sometimes he would tell us that those who were Christians must do thus and thus yet would still make us a Church give us Ordinances when alass for the most part we knew not what a Church was nor the use and end of Ordinances And my Lord such was our ignorance that this pleased us The Prophets prophesied lyes and we delighted in it But miserable is the end And my Lord such was the falsness and deceit of this Prophet that if any of the servants of truth came amongst us and indeavored to fright us by the power of truth out of our delusions and formalities this lying Prophet would presently cry out against them bid us beware of them They were Wolves in sheeps cloathing c. and have prevented us often from hearkning after and imbracing truth when our consciences oft-times hath convinced us they by their lying against the truth have prevented us and we have now found it by sad experience that he is indeed the false Prophet the Woolf that comes in sheeps cloathing And therefore my Lord that which we desire is Justice against him as the grand ring-leader of souls in a way of falshood delusion and confusion c. Judge Is there yet another Witness if so call him in Publick Peace and weale of Nations come in give Evidence against the Prisoner at the Bar he is here arraigned by the name of False Prophet Dost thou know him hast thou any thing to say against him Peace Yea my Lord I know him very well likewise by sad experience he hath pretended himself to be the Minister of the Gospel and upon that account hath prevailed the more in doing mischif He hath prevailed not only upon the consciences of the vulgar sort of people but of the Civil Magistrate getting in his power for to accomplish his own ends and designs Under Papacy sending forth his Emissaries Jesuites c. to work upon the consciences of his deluded Followers perswading that it was a meritorious work to murder Magistrates or any that differed from him and that they might lawfully understake any practice blow up Parliaments ruin Nations foment Wars c. and all for furthering of his own wicked design and since his name hath been changed to Episcopal Presbyterian and Reformed Church and Clergy yet my Lord he is still the same man as formerly as proud covetous and contentious as ever stirring up and fomenting divisions War and blood not willingly permitting thy peaceable people to have a being their Pulpits being their Cock-pits for that end sowing strife and divisions amongst the people stirring up and enraging the vulgar sort to the breach of peace and trouble of thy Saints They it were who preacht the Nation into a War at first for their own ends and interests and when but an appearance that they might fail of their expectation they turn round again to another Interest and foment another War kindling a fire in Scotland and other parts that so they might burn up England and all under the pretence of holiness fastings prayings contributions pretended for the poor that so they might have supply of money to usher in an Enemy in my bowels to destroy me denying obedience to the Civil Magistrate and faithfulness to the Commonweath and the truth is my Lord I am at a stand and know not what to do I am never like to give that to the people that they so earnestly long for viz. peace and quiet so long as this Generatiō of men reign thus in the world and in the consciences of men and therefore my Lord that which I desire is Justice Justice against this perfidious trayterous and troublesome creature Judge Here hath been enough said Prisoner what sayst thou for thy self thou hast been here arraigned by the name of False Prophet and thou hast heard thy witness what plea hast thou for thy self that sentence should not be given against thee Prisoner My Lord they have much wronged me and mistaken my name my name is not False Prophet as they pretend but reformed Ministry teaching the way of God c. And as for their accusations they are mistaken Sir it s the Anabaptists Independents Sectaries c. that are the disturbers of the peace and enemies to thy truth c. Judge If this be all thou hast to say for thy self I must proceed to Judgement therefore prepare to hear thy Sentence for the truth is that although I have with patience heard these Witnesses and thy plea likewise yet I am a Witness my self as well as thy Judge and I know their witness is truth for I judge not after the hearing of the ear nor the seeing of the eye but with righteousness will I judge that I may save the meek of the Earth I say 11. 3 4 I will come near in judgement and will be a swift witness against the Sorcerers and against the adulterers c. Mal. 3. 5. And although I have a long time been silent and refrained my self and let thee alone in thine evil and pernicious wayes yet now will I cry like a travelling woman I will destroy and devour at once I say 42. 14. I will make wast mountaines and Hills and dry up all their herbs and bring the blind by a way they know
not but who are blind as my Messenger Thou False Prophet that pretendest thy self to be my Messenger and Minister yet most blind of all Who blind as thee pretending to open the eye and seest not thy self opening the ear but hearest not thy self vers 19. 20. Therefore first that thou mayst yet know there is mercy with me for the worst of sinners that I may be feared I advertise thee to kiss the Son least he angry if his wrath be kindled but a little Oh blessed are they then that trust in him Psal 2. Be not obstinate against my truth and servants any longer resolve not to break my bonds and cords of love and grace any longer If thou hear and obey there is yet the kiss of love for thee but if thou be still rebellious and persist in thine obstinacy my Sentence is that thou with that Beast before whom thou hast wrought miracles and deceived them that dwell on the Earth shall be taken both alive and cast into the Lake of fire burning with brimstone Rev. 19. 20. Now you say You proceed to Answer all the Cavils Scruples and Arguments which are brought in defence of Lay Preachers in which I shall trace you and finde you too light The first Objection Gen. 18. 19. The Lord commends Abraham for teaching his Family Ergo private persons may be preachers You say This was a long Cutlers Argument and that its like their Logick c. But believe it it s an Argument that hath more weight and perpetuity in it then your long Gownes although this is not an Argument much made use on for this purpose therefore I shall say the less to it in this place only give a hint or two that the weakness of your conclusions may appear 1. You say That was his Family and its one thing for a man to instruct and teach his Family and another thing to preach But stay a little Sir is it lawfull for a man to teach his Family and is it unlawfull for him to teach others May he not teach the same to others as he teacheth his Family Is it unlawfull for him to teach the way of God to others Was there ever the like heard of in this world It s lawfull for a preaching brother to preach and teach the way of God to his Family but not to others for preaching is but a speech or speaking of words and this I must do to my Family or nothing at all and this I may do it seems but not to others the reason rendred is because God commanded it but it seems if God had not commanded it then it had been unlawfull for a man to teach his Family too as if the law of Grace did not teach to do good to all Soul as well as Body others as well as Family but its evident there is a time when every man shall teach not only his Family but his brother and his neighbour too saying Know the Lord that is teach the knowledge of the Lord Jer. 31. 34 which was or is a condition preceding a glory that was to be revealed Now Sir if you and your Churches do all know the Lord from the least to the greatest and have no need of teaching let us know it when you come forth next in publike but if not be ashamed and silent for ever thus to mince and wrest Scripture to your own ends For till then they shall teach every man his brother in the constituted Churches for believers are all brethren and every man his neighbour so much is clearly implyed in the Scripture And thou shalt not suffer thy brother to sin but shalt reprove him and tell him his fault c. And comfort one another with the same comforts with which you your selves have been comforted 2 Cor. 1. 5. 2. You say If it be granted that Abraham did preach publikely yet it will not be any advantage because he was a Patriarch and a Prophet Gen. 2. 7. which Title is never given to any one in all the Scripture but only to one in office You are mistaken much in this likewise For first I say Prophesie is not an office but a gift so it was in the old so in the new Testament They prophesied according to the measure of the gift received and no further and I say that the Name or Title of office or officer is not given to a Prophet in all the Scripture because it is a gift and not an office Hence I conclude contrary to yours that as prophesie is a gift and Abraham and the rest of the Prophets did prophesie according to the measure of the gift received both in the old and new Testament So may every Nayler Taylor Artificer having received the same Spirit according to their measure prophesie and preach forth the truths of God for the good of others If it be objected That prophesying was an extraordinary gift and that spirit given but to few I answer In the time of the Law it was so but in the Gospel dayes it is not so prophesying in the Gospel it is to speak to edification exhortation and comfort 1 Cor. 14. 3. which is proper to all the brethren as in the same Chapter none exempted but women ver 34. and they may prophesie too though not in the Church or at least by permission of the Church 1 Cor. 11. 5. all men that have the gift may teach in the Church 1 Tim. 2. 12. its implyed by the womans prohibition the testimony of Jesus is the spirit of prophesie and this is given to the brethren Rev. 19. 10. and he that can speak experimentally of the work of Christ for him in him and testifie his worth and work to others is a Prophet and may nay ought to declare this Jesus to others every spirituall man is a Prophet but the Saints are all spiritual therefore all Prophets 1 Cor. 14. 37. If any be ignorant of this let him be ignorant Wherefore my brethren covet to prophesie c. ver 38 39. The second Objection From Numb 11. 25. to 30. Eldad and Medad prophesied and Moses wisheth that all the Lords people were Prophets Ergo All that have gifts may prophesie and preach In answer to this first you say That this was an extraordinary spirit of prophesie Grant it to be so yet the spirit of prophesie in the Gospel is ordinary and proper to all the Saints it s poured out upon them all and accordingly they may prophesie 2. The spirit of prophesie here spoken of was a spirit of Government as appears by the Context ver 16 17. you had done very well to have produced one Scripture in the Bible if you could that saith the spirit of government is a spirit of prophesie Blindness with a witness Do you not know that Moses was a prophet as well as a prince and Leader of the People and that spirit of prophesie that was upon Moses was given likewise to the Seventy I make no question but that they
warrant the lawfulnes of the thing that the like may be done But Sir I cannot but take notice of your simplicity and contradictory spirit you contradict your own self For first You say there is neither precept nor president in the Scripture yet here you have produced a president and example your self gross mistake But it s just like all the rest of your preaching do and undo contradict upon every occasion To clear your business you quaere first Who it was that preached Apollos 2. What was he A Minister How is that proved 1 Cor. 3. 5. Who is Paul who Apollos but Ministers c I answer first its true he was a Minister by way of gift and so are all the gifted brethren nay all believers are Ministers for a Minister is the servant of the Lord and so are all the Saints As every one hath received the gift so let him minister and upon this account was Apollo a Minister and no other at that time neither can you prove that he was any other after you produce 1 Cor. 3. 5. which was a long time after this preaching and that Scripture doth not prove him a Minister in office as you pretend neither but a little to discover your jugling with the Truth as if you were blind or did think others to be as blind as your self you pretend to make much for your self in the first and second That he was a coadjutor with Paul c. But Sir do you believe that he was so when he first preached Nay Sir its evident the contrary for he was a stranger not only to Paul but to the rest of the brethren ver 27. 2. He was instructed but only in the baptism of John and needed an Aquila and Priscilla to teach him the way of the Lord more plainly And was he an ordained Minister think you and yet ignorant of the way of the Lord and the doctrine of Christ knowing but the baptism of John who ordained him think you Away therefore with your blind Sophistry you may as well reason that because you are a man now you were one an hundred years ago because Apollos was a Minister and might be so in office 1 Cor. 3. 5. therefore he was so before he was known of the brethren or knew the way of the Lord or the baptism of Christ only the baptism of John a likely conclusion c. 3. You ask What were the gifts of this Minister c. 1. An eloquent man 2. Mighty in the Scriptures 3. Instructed in the way of the Lord 4. Fervent in spirit 5. Taught diligently 6. The things of the Lord 7. Bold in the Synagogues All these I doubt not if you were not blind but you might in a measure see in your preaching Brethren c. 8. Rare humility he doth not disdain to be taught what he knew not of mean persons far differing from the pride of you parsons who scorn to hear or learn from your Brethren puft up with pride and self conceitedness of your own worth knowledge excellency c. 9. His teaching was operative fruitful c. he did not labour in vain c. So is your preaching Brethrens work they labour not in vain though to your grief and pain that makes you fret again c. Your second query is When he preached You answer 1. 'T was in a time when Churches were planting c. So are the Churches now planting and God gives gifts extraordinary comparitively with your selves for the gathering and building of the Saints 2. 'T was in a time when the corrupt custom was in practice among the Jews I Answer 1. You have often called it a corrupt custom when the Scripture calls it not so you have a very foul mouth to cry out so much corruption where the Scripture is silent and the custom was in it self commendable both in the Old and New Testament 2. By way of concession to give what is not granted Put case that it was a corrupt custom was Apollos corrupt in his practice for he was no Minister in office as is clear was he corrupt for his preaching out of Office in making use of his opportunity If you durst be so bold for shame I make no question but you would account him a corrupt Sectarian-fellow for his labour 3. You answer by way of concession that Apollos was not a man in Office it twill not help for this was but an instance of the liberty given by the Jews or taken when given And were they not both corrupt one for giving the other for taking You conclude Take in all c. and in like juncture of time others of like abilities may do the like Now is the like juncture of time gathering of Saints out of Babel from Antichristianism now is the like liberty now may gifted Brethren take that liberty c. Now given Parallel The Parallel 1. Apollos was a man of extraordinary Abilities 1. These most of them have ordinary from the Spirit of Christ 1. You selves have not ordinary from the Spirit but are enemies unto it 2. He is called a Minister and was a Preacher 2. These are Ministers and Preachers according to the measure of their gift 2. Your selves are neither Ministers nor Preachers in the Spirit but enemies to both 3. He was a helper to the Apostles 3. These are helpers on of the same work both in conversion and building 3. Your selves are Enemies to both strive to keep Souls in blindness for base and self-ends 4. He was Eloquent 4. So are the Brethren they have the tongue of the Learned and know how to speak a word in season 4. Your selves are loquent ignorant in this Mystery want this tongue are enemies unto it 5. He was mighty in the Scripture 5. So are the Preaching Brethren able to confound you in all your Philosophy c. 5. Your selves in Scripture ignorant to its ways and rules are enemies in Arts and Sciences mighty so spoiling Souls Col. 2. 8. 6. He taught the things of God 6. So do your Brethren according to the Scripture 6. You teach your own fancies the imaginations of your deceitful hearts 7. He taught frequently 7. So do your Brethren as opportunity is offered 7. You firely to confound them in their practice if you could 8. He taught boldly and openly in the Synagogues 8 So do the Brethren in the most publike places in the face of all men 8. You envy and publikely cry out against this their just and honest Practice 9. He was very humble and lowly 9. So are the Brethren not exalting themselves above the people willing to learn 9. Your selves are proud exalting your selves above the people scorning to learn 10. He had the approbation of the Church 10. So have the Preaching Brethren 10. Your selves want that for you are enemies and persecuters of the true Church 11. He convinced and converted many 11. So have and do the Brethren daily 11. You pervert seduce and lead blind-fold to perdition many
and unlawfull in publike where doth the Scripture make this distinction But Sir I suppose I have found you you will keep it in private that so your Diana may stand your honour and esteem among the vulgar and that your god your bellies may be fed to the full c. Phil. 3. 18 19. As for that place 1 Cor. 11. 5. you say The words are not taken actively for womens preaching but passively for their attending on prayer and prophesying c. And who told you so Sir you are very quick of apprehension ready to give interpretations I suppose you may thank your Logick Rhetorick and Philosophy for it Is there ever such a word in the Text nay is it not evident that there is no such thing intended Examine the Scripture 1. He speaks of men in particular and women in particular every man that prayeth and prophesieth every woman that prayeth and prophesieth he doth not say every one that doth attend upon praying c. 2. If he intends the woman that she doth attend upon the praying of another then he intends the same to the men likewise for its one and the same only the manner differs So then there is no rule given to him that speaks in prophesie either man or woman 3. The Text saith Every woman that prophesieth c. Pray tell me Sir whether when a man prophesieth and preacheth the things of God whether the women that are present hearing do prophesie then because the man doth if the women then the men where now Sir you will make all Prophets anon both men and women 2. You say You must distinguish of prophesying there is prophesying which is preaching thus say some these women did not prophesie I thought you were gotten into a Wood almost lost you hear what some say But how can they tell who told either you or them so 2. You say Prophesying is taken for publishing and singing praise c. Psal 68. 11. there were shee preachers If so Sir why not men and women to teach and preach according to the gift See to this purpose Col. 3. 16. 3. You say Suppose you grant as your Divines confess that its the sense of the place that women in those times were inspired with the Spirit of prayer prophesie c. according to Joel 2. 28. yet they failing and abusing their liberty the Apostle enjoyns them silence for ever in publike 1 Cor. 14. 34 35. There is no such thing Compare that with this and it forbids but the disorder not the thing by permission in submission the women that have a gift may prophesie which is the sence of the Scripture The eleventh Objection 1 Cor. 16. 15 16. The house of Stephanas addicted themselves to the Ministry of the Saints c. Hence you say the Anabaptists ignorantly gather that a man may call himself to preaching c. Sir you are malitiously mistaken and the ignorance is in your self 1. In calling them Anabaptists for practising Baptism according to the Scripture that grieves you it seems but you have learnt a new way both for matter and manner for matter Babies instead of believers for manner sprinkling at the holy Font instead of baptising in a River You are loth to go in there with your long Gownes you have found a better way then ever was prescribed or practised who now Sir are the Ignoramusses 2. You belie them but that is no wonder you say they gather that a man may call himself to preaching It s your own forgery they never said so but 1. If God gives gifts then he cals them to it 2. The Church finding such gifts approves of them ownes them rejoyceth in them c. And as for the Scripture you mention you say first It doth not appear that they were Ministers and Preachers but rather Deacons and Church-officers who did serve and minister to the necessities of the Saints c. This is but your word and there is no probability for it but that you have learned to evade truth but all will not serve you I say therefore first they were Ministers and that preaching ones too 1. Ministers the word is clear for that They gave themselves to the ministry of the Saints 2. Preaching ones too ver 16. That ye submit your selves to such and to every one that helpeth with us and laboureth they were such as did help with the Apostles and labour In what In giving Alms or distributing No. Labour in the Gospel it s usually applyed that way I laboured more abundantly then they all saith Paul 1 Cor. 15. 10. and the Elders that labour in the word are worthy of honour c. this word Labour is nowhere given to Deacons 3. Yet out of office only by gift I prove it thus 1. It s the houshold of Stephanas that Paul baptized and was his first fruits at Achaia tell me when they did or any else chuse a houshold or family to be all Ministers in office 2. They addicted themselves to the Ministry were not called by office c. 3. That ye submit to such and every one that helpeth he doth not say to every one in office but to every one that helpeth that is every one that hath the gift and helpeth to the building up of the rest let others submit their judgements unto such in points of difference and controversies If Paul intended it to every Pastor in the Church of Corinth there were very many then it seems for there was the houshold of Stephanas and so every one else that doth labour with us how many officers will you make in the Church if what you say were truth You say They gave themselves to the service were not compelled or hired c. It seems at least then they were not such officers as the Parsons of the Nation are for they must be hired and well paid too or else they will not serve they are far from the temper of Stephanas and his family 2. You say Take it which way you please either for the service of the Presbyterie or Deaconship yet this is the same they being lawfully called did freely give themselves to the service c. Their calling I have already proved unto you not by office but gift and they readily did the service you call the Anabaptists the Firebrands of Societies Sir 1. They have been and will be a firebrand to Antichristian Societies and the Lord will by them dash such to pieces by their doctrine life and practise 2. They are the only upholders of lawfull Societies both Civill and Divine 3. Your selves are in deed and truth the firebrands of Societies both Civill and Divine For Civill you could be content to burn up Nations Parliament People and all for the establishment of your own interests burn up Churches the Societies of Saints rail and call them all that naught is when your selves are the men upon whom the guilt lieth you abuse and wrest the Scripture to your own ends and interest viz. No