Evangelist Cartwright 1. Part of his Râ—â—â—yao Whitgift Pag. 380. offices were extraordinary true but yet by them and after them the ordinary offices have the same distinctions as thus Pastors Elders and Deacons are not these distinct offices from all which that hath beene spoken it is a necessary conclusion and issuing from these premises to wit That as God hath set downe not onely a distinction of those Offices and Officers which are extraordinary but also ordinary and that even in these ordinary Offices which should sueceed perpetually in the Church the least of them cannot take that publike Office upon him without the call of the Church as was instanced in these Deacons Acts the sixth it followes invincibly that there is an absolute and plaine distinction betweene and a difference in a puplike and private Spirit and so of those persons in whom there are and that when such places are void no man can take upon him that arrogancy unlesse in case of necessitie to execute them unlesse called thereunto Againe that there is difference betwixt the spirit of a Minister publikely called and a private man to whom God hath given the gifts of the Spirit is proved from Saint Paul where he sayes the Spirit of the Prophets are subject to the Prophets and not to every private man as Master * In his Cases of Conscience Perkins sayes and hee shewes also that God doth give a larger measure of gifts to Ministers and publike dispensers of his Word and Sacraments then to ordinary and private men (b) The Vertues of the third Commandement consists in the propagation and spreading abroad of the true doctrine of Gods Essence not that publication which is done by the publique Ministry and which belongeth to the publique function of the Church but that propagation which pertaineth to every one because every one privately in his place is bound to bring others to the knowledge and worship of God Deut. 4.9 Luke 22.32 Col. 3.16 1 Thess 5.11 Ursin Cat. and this also may bee proved by a necessary induction from those words of the Apostle 1 Cor. 14.5 I would that you all spake with tongues from which it is evident that the Apostle by ascribing to the knowledge of tongues the Epithite of a spirituall gift and that those men whom God hath called also by his Spirit to the worke of the Ministery sanctifying those gifts unto them it followes necessarily that to whom larger gifts are given both unto the knowledge of tongues and of the Scriptures in those tongues that there a larger measure of grace may and doth dwell now if a larger measure of grace and gifts doe remaine in some men more then others then those men are more fitter for the greatest Offices in the body and so likewise a distinction of their duties must be granted for the manner for the knowledge of the true and exact meaning of the Scriptures and the extents of the holy Ghosts meaning therein (c) Withour the study and learning of Arts and Sciences men cannot be made fit to teach nor the purity and sincerity of doctrine maintained against Heretiques Ursin Cart. There must be something else to concurre besides the gifts and graces given to the Elect and to this purpose (d) Wherefore saith he serves the Schooles of the Prophets and the knowledge of Arts and Tongues but to divide the Word aright and to distribute to every mans necessities Bolton in his 3. Treat pag. Master Bolton speakes excellently and so also how shall the Ministers of God convince the learned adversaries if there be no skill nor knowledge in Arts and Tongues from all which it appeares that as God endued his Ministers with larger measures of gifts in tongues and in the knowledge of the holy Scriptures and these being sanctified unto them and hath not given such large measures to private men who have not such publike offices designed to them by the Church because indeed not fit hee must needs be a very strange man that will deny that there are not private gifts nor private Christians the consent of judicious godly and learned Divines assenting thereunto and so those Divines as Perkins Calvin Bolton c. doe onely shew that there ought to be a mutuall edifying of one another in those graces that God hath given to his people and members of the Church but they doe not prove this speech That there is no private gifts nor private Christians Now because that which followes in your booke is not to be questioned but by all faithfull men Divines and others granted to wit that Christians may edifie one another mutually and according to those gifts that God hath given them we will therefore proceed to that which followes to be answered And first you make an objection against the universalitie of this truth That none ought to preach but those in office Objoct nor else may be properly said to preach To this you answer when the dispersed Christians in that persecution were scattered abroad it it said that they went about preaching and the hand of the Lord was with them Act. 11.19 20 21. But doe you thinke that this is a sufficient warrant for you to preach publikely Rep. in a time when the Word of God is freely preached by his faithfull messengers and who have ordinary callings thereunto As for those Christians without doubt it was extraordinary in them to doe this and if you had seriously weighed the circumstance of the place and the cause thereof you would not have made such a bad conclusion for by reason of the greatnesse of the persecution at Jerusalem some Christians scattered themselves abroad except the Apostles now the Apostles (e) Because they would rather lose their lives at Jerusalem then â—epart from the Congregations they had converted Gualt in 4. Acts. remaining at Jerusalem privately for feare of the persecutors as some thinke as St. Paul did in the like case for feare of the Jewes and so by that meanes the Gospell could not be preached to them other places Saint Steven was stoned and others of them no doubt but were in prison there was now a necessiâ—â—e that the Word should bee preached by them if at all especially in those parts of Iudea where the Churches at that time were not planted or if they were it was newly done and these Christians no doubt were extraordinarily called to the same and mee thinkes there is such strength in the particle therefore of Act. 8.4 the scope of that Chapter being to declare the persecution of the Church and of the stoning of Saint Steven and of his buriall then comes the holy Ghost with an inference therefore those that were scattered abroad preached the Word implying that had not that persecution beene and that the Apostles had not thought fit to suspend their preaching in these places there had beene no such gate opened for these men to doe as they did and besides also in the next verse speaking of Philip
the Lord would if hee so pleased poure upon these people who before did murmure a spirit of government Paraphrased that so they might know how to carry themselves towards their God and his servant Moses their governour and these 70. Elders whom hee had extraordinarily and specially designed for that purpose To that other objection of Saul in 1 Sam. 10.6 and you have it 1 Sam. 6.10 but it is no great matter wee will passe that by because the whole booke almost is full fraught with ill applications and misconstructions to the place of Samuel then I answer that the meaning of Sauls prophesying is as was sayd before to sound forth Gods praises by the instinct of that Spirit he now had with those Prophets in the fifth verse Or changed his spirit the whole story is this Foure things Samuel had prophesied concerning Saul after his annointing and departing from him and that when these things came to passe Saul might be assured of Gods calling of him to be King the signes were these 1. That when he was departed he should sinde two men by Rachels Sepulchre vers 3. 2. That after that hee should meets three men going to Bethel to the house of God vers 3. 3. After that he should meete a company of Prophets with Harpe Tabret Pipes c. 4. When he came thus farre and saw these Prophers then the Spirit of the Lord should come upon him and he should prophesie with them Now when all these came upon 〈◊〉 he might be assured in the accomplishment of these prophesies that God had called him to be the ruler of the people and that he should doe them is nocasion served for the hand verse 7. of thâ— Lord was with hime so that it seemes undeninbly that Sauls prophesying amongst these Prophets was such prophesying as theirs was for so the words with them doe clearely intimate the spirit it selfe was poured upon him for the consirmation of his calling and the effect of that Spirit filling of him with strength and valour and also to sound out Gods praises and besides the holy Ghost hath thought sit to expresse the manner thereof the Spirit of the Lord came upon him now God gives his spirit either visibly or else invisibly the one is extraordinary the other ordinary Now the holy Glibst came upon Saub in a visible manner not by any locall appearance (n) The holy Ghost comes visibly not by any locall motion but by the signes he workes onely the signes is taken for the thing it selfe Vrsin Cau but by those signes which were produced to the eyes senses of the by standers his operations not by any locall or visible sight of himselfe but by those effects which he wrought The holy Ghost is given invisibly when hee bestowes his gifts not so much with infallible outward externall restimonies as by an inward operation on the faculties of the soule in measures and so is given to wicked men and the elect to wicked men at the best speculatively regenerating them to the elect both speculatively and practically The spirit then was given to Saul in an extraordinary manner visibly by those effects he did produce The gifts of the Holy Ghost as Mirâ—cles and Tongues Prophesies were given in the Apostles times in an extraordinary manner ibid. so that it appeares that his example serves your turne not one whit for if the holy Ghost came upon Saul in an extraordinary manner and that this his prophesying consisted in praysing God with Tabret Pipe as the Prophets did in the sift verse and hee with them then what can this prove to your purpose as the holy Ghost was given to the Apostles in the primitive Church extraordinarily immediatly because of those effects they did produce why not upon Saul who had this spirit given him immediatly as appeares by the effects they wrought in him as making him another man and by his prophesying all which were confirmations extraordinary to confirme his calling of being King which was extraordinary also the like we see in David 1 Sam. 16.13 who had the Spirit poured upon him in the same manner as it was on Saul and all to fit him for those weightie duties of his kingly office and although David had not such visible conspiouous signes at his annointing as Saul had yet wee reade in 1 Sam. 16.18 that he was strong valiant a man of warre in so much that it is said 1 Sam. 18.14 15. that Saul was afraid of him all which things being laid together will evince this truth to wit that these were extraordinary Spirits in their manner of being given to certaine persons again if Saul were a Preacher as this allegation seemes to insinuate then a question would be asked to vvhom did he preach It is said indeed he prophesied but there is divers kinds of prophesie in Scripture onely the Text saith he prophesied with the rest of the Prophets but not that he preached to any for hee neither did as the Samaritan woman did nor as the man in whom the devils vvere and truly their actions and performance of them doe manifest a disparitie the woman went onely and told what things had passed betweene her selfe and Christ The man preached it but as for King Saul he prophesied by the instinct of that spirit he now had in praysing and singing with instruments of musicke to God which did confirme him in his extraordinary call of being King all which you could not chuse but know onely it seemes you are disposed to make the world merry To the next 1 Sam. 19.20 where Saul is said to send messengers to David and that they prophesied that is all one with the other 1 Sam. 10.6 and Sauls messengers here prophesied with the rest of the Prophets as Saul himselfe did there and their prophesying must needs have reference to the prophesying of the Prophets for so the words imply that when these messengers came and said the colledge or company of the Prophets then saith the Text they also prophesied and so also in the same manner did Saul himselfe prophesie Now what this prophesie was is expressed in 1 Sam. 10.6 as before was declared it consisted in sounding forth Gods praises with Tabret Pipe Harpe and as Jeduthun did 1 Chron. 25.3 and this was to declare the infinite power and mercy of God towards David whom Saul now had an intent to have slaine as appeares by the whole Chapter Saul sending his messengers and going himselfe yet all could not doe nor bring to a full period his wicked designes against David the like example wee have in 2 King 1. of those two Captaines and their fifties that came to apprehend the Prophet Eliah these men thinking to bring the Prophet to King Ahaziah their ends were frustrated and they themselves were consumed with fire from heaven wherein the power mercy of God was also manifested towards Eliah So that it appeares here it was the wonderful mercy of
braine and at length produces many exorbitant and giddy deviations from the sobriety and analogy of true Religion M. Bolton as a Learned Divine speakes this is that zeale which requires just censure and sound conviction What shall I say I onely wish that the God of heaven who hath all power in his hands and knowes the hearts of all men would bridle the outragiousnesse of his enemies and cure the errors of his owne people that we might all with one heait and one soule willingly submit to the Scepter of his deare Sonne endeavouring to keepe the unity of the Spirit in the bond of peace c. AN ANSVVER TO A BOOK LATELY SET forth by IOHN SPENCER SPENCER THat there is no private gifts nor private Christians that we reade of in Scripture ANSVVER THat this is otherwise may easily appeare for some actions are private and some are also publique and againe some persons are private and some are publique and so it followeth that some actions proceeding from men as private their actions are private also private actions have reference to private men and men are private in respect of their conditions and callings God hath set them in and private men may sometimes performe publique actions being by authority called thereunto and this may not only hold in the Civill State but in the Ecclesiastique for Jesus Christ hath lest Offices and Officers in his Church and those designed to particular places This appeares manifestly as may bee seene in Scripture To set downe one instance in Acts 6. ver 1 2. The Grecians complaining that their Widdowes were neglected the Apostles to remedy it called the multitude together and wished them to looke out so many men full of the holy Glasts to be apponted for this businesse Now there is no man will deny but that this act was divine if so and that none could performe these actions but those who were publiquely ordained to that purpose then it follows That those men who were full of the holy Ghrst by a divine ordinance were appointed to doe such Offices in the Church not onely as they were Christians and so had a spirituall sufficiency to performs those duties but beene private men were now publikely ordained to execute that which they were called to But it is worth while to consider what you understand by pivate Christians and private Spirits for if you meane that every Christians gifts are not for private use but publike and in that respect to doe service to the whole and so generally to be assistant according to those gifts given him then your speech is true and so there is no Christian whatsoever that is a true member of Jesus Christ but hath a duty lying upon them to help to edifie the body in his place but if by private Christians and private gifts you understand that there are none such because that every one that hath gifts from the head may doe and performe 〈◊〉 Office in the Church which is onely properly and peculiatly attributed to some and so not to be differenced out of any particular Office from him that is specially called to a certaine Office then your speech is untrue and tends the high-way to Anabaptisme besides your selfe tells us that in respect of Congregated bodies the more part are out of office now if the more part in this respect be out of office then they that are out of office cannot performe the duties of them that are in office for what doth the word Office import but onely a calling to and a performing of certaine duties that pertain either to the civill State or the Church and none can perform these duties but only those that are designed thereunto and if there be these differences in those that are in office and those that are out of office I would know of you upon what ground you can affirme that there are no private gifts nor private Christians if in the first sense you acknowledge it it is granted to you if in the second sence which you must assent to or else you do but dally then shew us better proofes then these or else coase to be so universall in your conclusions untill the premisses be better for every member that is out of office may be sayd to have private gifts and private spirits because they are not to execute and performe those actions in a publike way which others may but in private as Vrsinus writes Furthermore in things pertaining to the Church and as every member stands in relation one to another and are members of that head from whom they receive life so there is distinctions of these members in their severall operations The Apostle in 1 Cor. 12.4 sayes that there are diversities of gifts flowing from one and the same spirit and although he doth diffuse severall gifts to those members for a mutuall benefit and to profit withall vers 7. yet these gifts that are thus given and the persons to whom they are given are to be differenced in their proper operations for the gifts make the members and not the members the gifts and to this purpose the Apostle speakes very pertinently are all Apostles are all Prophets have all the gift of tongues doe all prophesie c. Hence then it followes that as some gifts consist in the performance of some things and some of other things so also those persons in whom those gifts are are to be differenced likewise and this the Apostle doth clearely intimate in 1 Cor. 12. for speaking of the gifts of the Spirit and their diversities of operations vers 6. he proceeds by way of comparison that as in naturall bodies one member cannot performe the office of another and the distinctions of their operations in the body so also Christ Jesus being the head of the spirituall body hee hath communicated severall gifts to severall members and hath designed certaine peculiar offices to some of those members now not onely the severall gifts but also the severall functions in the body Ecclesiastick proceed from Jesus Christ and therefore the Apostle sayes vers 28. And God hath set some in the Church first Apostles secondly Prophets thirdly Teachers c. and although in the generall the gifts may concurre in one man yet there are some particulars affirmed of one which cannot be spoken of another and therefore the Apostle againe vers 29. Are all Apostles are all Prophets are all Teachers c. but you say these (a) For as a man a beast being both living things are severed one from another by their several properties and speciall differences as they be called of the Logicians even so Apostles Prophets Evangelists Pastors and Doctors being all Preachers of the Gospell are severed by that wherein they differ one from another and as he can be no man which have none of these differences wherby a man is severed from living things so he cannot be Prophet or Apostle which hath nothing whereby hee may differ from a Pastor Doctor or
who was but a Deacon serves to illustrate this point for in the fifth verse he went into Samaria and preached there which he could not have done nor could he had it not beene a thing extraordinary and therefore well sayes (f) At this time Philip who was but a Deacon might preach necessity requiring it Ibidem Master Gaulter upon the place now if this was a thing necessary and so extraordinary in Philip who was an under Church officer why not in the Christians who were no Church officers at all and wee finde also that Philip was one of those seven Deacons chosen in the sixth of Acts front all which I argue thus That persons which could not performe the place of an inferiour Church officer without being ordeined by the Church could not much lesse performe a greater office unlesse called by the Church But the first is true Acts 6.5 6. as was instanced in the Deacons Ergo so is the second Furthermore it was never the practise of any either in the old or new Testament that was not in office in the Church and designed to publike preaching of the Word that did ever take upon them to preach (g) Neither is there any one except those which are called extraordinarily which can have any assurance of an inward calling but by meanes of the outward Cart. 2. rep 1. part pag. 260. but upon an extraordinary occasion and in case of necessitie as here these men did let the contrary be proved and you may write to some purpose As for the Apostles they were called extraordinarily by Christ himselfe inwardly by his Spirit and outwardly by his owne voyce onely Saint Paul to whom was added Barnabas was after Christs ascention called to the worke of the Ministery yet neither of these two but had the confirmation of their calling the one by Ananias the other by those of Antioch as also in Act. 11. Barnabas was sent by the Church at Jerusalem For no doubt But God could have given Paul his sight without the laying on of the hands of Ananias but God to shew that he loves order and that although he can doe things altogether by himselfe yet he is pleased to use man as an instrument to worke by and without whom some things cannot be done without manifest violation and breach of his Law as here it is evident Ananias was sent by Christ that Paul might receive his sight and the holy Ghost that so he might preach the Gospel now if you will have such sending here as is mentioned in the 10. Rom. 15. and such preaching too although it is wonderfull to see what a strange collection you fetch from the 10. of Rom. but I for my part take it that the Apostle speakes there of the extraordinary sending and if you please to looke in the Margent (h) Although Paul in this place speak of calling and sending and this is as I said ordinary and extraordinary there is no doubt but hee speakes here of the extraordinary Pet. Mart. on this place of the 10. to the Rom. Paul doth not here speak of the lawfull calling of every man Calvin upon the place you shall see the expositions of two excellent judicious and learned Divines so that if you collect any thing from these places it must be applyed to extraordinary practise and if you can plead and make good the calling to be extraordinary then you have a sufficient warrant for the fact but if you cannot you must answer to God for your intrusion to such an office without a sufficient warrant from the Church and besides the sincere Ministers of Jesus Christ are utterly against you in the universalitie of this your practise But you alleadge the fact of the woman of Samaria at which a man may wonder at the woman of Samaria went and told the Samaritans what Christ sayd to her Ergo a lay man may publikely preach the Gospell here is an excellent consequence that hath neither forme nor fashion in it you might better have concluded that women may preach for consider judiciously what passage is there in this womans fact which you would have ordinary and inevitable but may better be applyed to women than to men and if you are of that minde then you shall heare the judgement of Divines in that point (i) The Ministery of the Church is not to be committed unto women but to men Ursin Cat. pag. 588. Eng. Our Saviour Christ hath joyned the preaching of the Word and the administration of the Sacraments togetle and this S. Paul knew by the Commandement of Christ whereupon it follows that as women may not baptise so they may not preach Cart. Rep. to Whitgift pag. 109. That which these Samaritans beleeved was that this Christ was the promised Messiah which yet was not so certaine by the womans report as appeares in the 42. verse Now there is difference be tween beleeving on him generally to be the Messiah and in particuler for ones salvation in the first sence the Samaritans beleeved at the womans report in the second sence when they came to Christ I but the Samaritans beleeved at the report of the woman What then therefore a woman may preach stay good sir you are too wide this woman did no more then call her neighbour Citizens to Christ being convinced in her conscience that he was the Messias which Christ in plaine tearmes told her she being now overjoyed to communicate that to others which she now had her selfe leaving her water pot behinde her and making hast to informe her neighbours not onely that he told all that ever she did but also desiring them to come themselves and the Samaritans beleeved the womans report to wit that such a Prophet there was as was promised being the Messias and when they came to Christ themselves and had seene manifestations from him then they beleeved on him not so much for her speech but because they had seene those things of him with their owne eyes which made them cry out this is the Saviour of the world so that this womans fact was no more but in generall termes to call her neighbour Citizens Come sayes she and see a man that told me all that ever I did is not this the Christ (k) She should have dealt very rashly if she had taken upon her the office of teaching but seeing she only desires to stir up her Citizens to heare Christ speak we will not say that forgetting her selfe she went beyond her reach she only playes the part of a Trumpet or Bell that she might win men to Christ for that which I finde in the Psal 116.10 I beleeved therefore have I spoke must needs be true and we must so much the more note the earnestnesse and the gladnesse of the woman because only a small sparkle of faith breeds them for she had yet scarce tasted of Christ when she published him to the City Calvin on the place which was a very short Sermon and
I leave all men to judge Furthermore if the uttermost that you can gather from this place be granted you that this man did preach yet you cannot hence prove your calling to wit that a Lay man may publikely preach being not called by the Church when there is the meanes that may be afforded for that end because Christ sent this man out by his voyce and command and so must needs be extraordinary and that not because he wanted an extraordinary spirit but because he being no Church officer nor was mediatly called or sent but immediatly for as was said before some things were extraordinary besides penning of Scripture and the workes of Miracles as those actions performed by Timothy and Titus they were extraordinary persons c did and performed acts and offices that were extraordinary for their manner and their performances made them extraordiry men whence they are called Ewangelists and although they were mediatly called by the Church yet the execution of that to which they were called made them extraordinary but here this man was not onely extraordinary in what he did but also was extraordinarily sent from Christs owne vocall commission now if Timothy and Titus were extraordinary because they did actions extraordinary for their manner why is not this man extraordinary when he was not onely extraordinarily sent but did execute that also in an extraordinary manner to which purpose he was sent neither was a Church officer likewise it behoves you to prove that these actions performed by the scattered Christians and the woman and this man were perpetually so done by them and not once or twice which you cannot prove for there was good reason for them now to doe that but not as Church officers and so left imitable to posteritie but as the Christians for the necessitie that then was the woman and the man for the great joy that did then possesse them when Christ did those things for them To that other allegation of yours from that speech of Moses Numb 11.29 where he wishes that all the Lords people were Prophets is very impertinent to this purpose do you not know to what end this speech of Moses was or is your skill in comparing spirituall things with spirituall so weake that you know not how to apply them when they are compared or else in comparing them not right you apply them to a wrong end for according to your manner of reasoning the argument runs thus Moses wished that all the Lords people were Prophets therefore a Lay man or he that is no Church officer may out of extraordinary times preach the word publikely which is as farre from true reasoning as Jerusalem from Amsterdaâ—â— but you cannot bee so ignorant as you make your selfe that the meaning may be this that they were Prophets that is that they had a spirit of prophecie to sound forth the praises of God and to expresse the same by Timbrels and other Musicall Instruments as Elisha did in the same manner 2 King 3.15 but to put you out of all doubts because we will not use conjectures in so plaine a matter the true sence is this which doth best agree with the order of the story in this Numb 11.39 and in a plaine Narration you may be pleased to understand that these Israelites mentioned in the Chapter did murmure and complaine verse 1. Moses he being not able to beare this burthen desires the Lord in a possionate expression that be might die vers 14.15 But God moved with the complaint and griefe of his servant yeeldeth him helpers to beare his burden with him that so he might have the more comfort vers 16. these 70. men will he have furnished with his Spirit never placing any to doe a dutie to whem he gives not a measure of abilitie to doe the same and God did here extraordinarily call them to be assistant to Moses in this worke of government and to confirme this calling he did as he promised Moses tooke off the spirit that was on him and gave it to these Eldres vers 25. now so soone as this was done the Text saith they prophesied and did not cease which prophesie did consist in sounding forth Gods praises and also in ministring assistance to Moses in this worke of government now what Moses meant by wishing that all the Lords people were Prophets is easie to finde for his wish was spoken in relation to Eldad and Medads phophesying in the Campe peruse the Chapter well and you cannot but see in what sence Moses words are to be taken that had it not beene that those two Elders were in the Campe who were spoken against by Joshua Moses servant that expression had never beene uttered by him towards the people the two Elders being in the Campe a young man ran and told Moses and said Elad and Medad doe prophesie in the Campe and Joshua the servant of Moses said My Lord Moses forbad them Moses he answers him with a reproofe Enviest thou them for my sake saith he would God that the all Lords people were Prophets whereby it appeares that Moses his speech must needs carry a dependance and reference to those two Elders in the Camp or else it were very incongruous Now shall I aske you this question Had not Moses some ground for his wish and is not this wish spoken with reference to those two Elders I know you cannot deny it doth it not follow then by necessary consequence that as the Spirit that God took from Moses and put it upon these Elders and which Spirit Moses wished were in the Lords people was a spirit of Government which those Elders were to share in with Moses and which would have produced a happy effect in the people if they had had the same Will you see an example to illustrate this point Let the example of Saul then bee here brought forth and which comes next to be answered That as he was extraordinarily called by God to his Kingly office so was this his calling confirmed to him by the pouring of his Spirit on him 1 Sam. 10.6 Such an example we have likewise in Gideon in the 6. Judges 34. Who by this signe of prophecie and other things joyning with it had his place confirmed to him the Spirit it selfe was a Spirit of government and of courage and magnanimity to support them and to fill them with sufficiency for the performance of those places that God had designed them to The prophecying it selfe consisted in sounding out Gods praises by the instinct of that Spirit they now had with Psiltery Tabret and Pipe and in this very sence are those places to bee understood of Gideon 1 Sam. 10.5 and Saul and Elisha as also a pregnant place to his purpose of Joduthun in 1 Chron. 25.3 who is said to prophesie with a Hurpe and to give thankes and praise to the Lord by all which it may appeare what is the true revealed intent of the holy Ghost in Moses speech to wit That
of the place is this as if Saint Peter had said or the Lord by Saint Peter I will poure out my Spirit in those dayes and on your Sons Daughters I will poure out my Spirit and they shall prophesie That is * So Vrsinus expounds the place Professe my Name Truth walk according to those dictates of my Spirit celebrating and praising me so that it appeares that this your mistake issues from an universall Exposition of a Word which you see admits of divers acceptations Prophesie is the onely beame that hides the truth from approaching your judgement it is true that all Preaching is Prophesying but all Prophesie is not Preaching and I wonder a man should be so miserably mistaken as to expose himselfe to the publike censures of learned Divines who cry out in their Pulpits against such impertinent allegations certainly if wee had but the Presbyteriall discipline established in the Church (o) O Lord who can patiently heare this horrible disorder ascribed to the Apostles Church which here you attribute unto it that every one hand overhead Preached Baptized and expounded the Scriptures what a window nay what a gate is here opened to Anabaptists to confirme their fantasticall opinion wherein they hold that every man whom the Spirit moves may come even from the Plough-taile to to the Pulpit to Preach the Word of God Cart. 1. Rep. to Whitg p â— 38. you would goe neare to come under the sconrge of Ecclesiasticall censure for broâ—â—hing such detestable opinions although you never practised them because herein you open wide the mouthes of the Anabaptists and in the meane time if you repent not of this your sinne you shall certainly answer to that God before whom there is no respect of persons in the dispensations of his justice and chastisements and if a Spirit of Prophecy be admitted in your sence then it will follow that all Gods people must bee publike Preachers for what other sence or interpretation can the words admit or your allegations from this Text for the holy Chost saith they shall Prophesie and you say this Prophesie is publike Preaching which is a pretty exposition and serves excellent well to trouble the Church As for that you say that some object and say that this promise was made good in the Apostles times are you able to disprove them that so say or doe you know what you doe in taking upon to answer such an objection All that you can say is If in the Apostles times they were called the last times much more now all this is true in it self but it behooved you to shew that the last times there mentioned are our last times in which we live for it is not to be denied but the Apostles times were the last times and the last times are also our times and therefore the Apostles as Peter and Paul when they speake of the last times do give us evident light that when such or such things come to passe that then we may assure our selves that those last times are the last times they meane and so when the Apostle saith in the last dayes or towards them shall come perillous times wherein men shall be lovers of themselves covetous proud boastors cursed speakers c. and this signe saith Mr. Perkins hath beene in former ages and is no doubt at this day in the world So you see that some times are sayd to bee the last times not because they are so in themselves but with reference to certaine speciall things which then happen now the last times here in Joels prophesie and in Saint Peters allegatition is as (p) That the Jewes might know the Church could not be repaired which was now lmost ruined but by the Messies that is the sence â—â— Calâ—in on the see and of Acts. Calvin excellently notes spoken in reference to the going out of the Jewish Church for so his words import which was some foure or five hundred yeares after Joels prophesie and therefore they that sayd this Prophesie was fulfilled in the Apostles time say more then you shall ever bee able to disprove yet you must take some limitation this promise was not so universally fulfilled in the Apostles time (q) It comprehends a larger knowledge of him which was to bee given to the faithfull in the Kingdome of Christ Cal. inst pag. 706. as that the people of God in after ages reape no benefit from it but the speciall thing in Ioels Prophesie as visions telling things to come was fulfilled in the Apostles time as appeares by Saint Peters allegation and therefore Protestant Divines doe affirme against the Jesuites that this promise was fulfilled in the Apostles daies so saith (r) In his Synop â—ap St. Peter shewed how these propheâ—es were fulfilled when the holy Ghost was sent like fiery cloven tongues and he ciâ—eth the very words of Joel to confirme the same Saying Dr. Williams true Church pag. 547. Dr. Willet Ruffinus an ancient writer saith they are impudent that thinke otherwise onely Cornelius a Lapide a learned Jesuite with Bellarmine and deny it because forsooth they alledge this place of Acts to prove their Church are never without Prophets that can foretell things to come But the other part of this Prophesie in Acts 2. verse 18. doth belong to Gods people to the end of the World and doth conteine a spirit of conformitie and of professing the name truth of God so Calvin and Vrsinus expound the place Calvin saith it is referred to the worshippers of God those that are in Covenant with him c. Vrsinus of professing and celebrating God so that from hence it is evident you can have small comfort from these Texts And I must further admonish you to take heede ere you bee aware lest you slide into the Tents of the Papists while you thus plead for a Text and the exposition thereof To the next contained in six Answers None is fit for the work of the Ministry unlesse he be skilled in Arts Tongues for if he be not so qualified how shall he be able to answer the learned Adversary Neither is it your answer that hath or ever will prove the contrary if you had said The true understanding of the Scripture comes not only by humane learning then your speech might have been admitted and the Texts of Scripture that you have alleadged prove nothing to this purpose or if they did yet they doe not exclude humane Learning the scope of the Apostles meaning in that place of 1 Cor. 2.13 and yours is 2 Cor. 2.13 is to shew that we cannot understand or know that Eternall Love that superabounding mercy that incomprehensible sweetnesse that is to be found in the powerfull wayes of Jesus Christ but by the Spirit this is evidently proved from the foregoing Chapter the Apostle speaking that Christ was made unto us Wisdome Righteousnesse Sanctification and Redemption proceeds all along telling us that we cannot know these things but by the Spirit for as
no man knowes the things of man but the spirit of a man which is in him so nothing can reveale Gods love to the soule concerning Predestination and Sanctification but the Holy Ghost which sheds abroad the love of God in the hearts of his people and as Jesus Christ doth impart these things by his Spirit to his people so he sends his Ministers to preach the same not in the words of mans wisdome but in the demonstration of the Spirit Now I would intreat you in the next Pamphlet to tell me if there be not a large difference between the interpretation of the true and universall revealed meaning of the Holy Ghost in the sacred Scriptures as well by the understanding of the Originall and line reading pointing collation as by the Spirit himselfe And the certification of those things that concerne a mans Eternall Salvation by the same Spirit which lye hid in Gods everlasting love yet revealed in the Scriptures of which the Apostle here speaks It is true a man my run into extreames as well one way as in another And as he that is skilled in Arts and Tongues without the light of the holy Ghost cannot universally interpret apply Scripture according to the minde of Christ so a man that is destitute of skill in Arts and Tongues and hath nothing in him but that light which proceeds from Gods Spirit cannot on the other side expound according to the originall for God workes by meanes he will and doth convey his minde revealed so farre forth as men can comprehend him with the conjurison of those meanes he hath ordeined instrumentally to communicate himselfe now your selfe saith that this may be desired in those that want it besides the Apostle wishes that the Corinthians had the gifts of tongues calling it a spirituall gift now if this be a spirituall gift and ought to be desired and witout which a man cannot interpret according to that tongue in which the holy Ghost spake then God doth communicate himselfe more to him in larger measures of his revealed will by those meanes he hath ordeined and commended to that purpose then to him who is deficient in the enjoyment of those meanes by which he so conveyes himselfe and so he that is universally qualified and hath both these is fit for the vvorke of the ministery (Å¿) Therefore to the end that unquiet and troublesome men should rashly thrust in themselves to teach or rule it is expresly proviâ—ed that no mâ—n should without calling take upon him a publike officâ— in the Church unlesse called This we may oftentimes marke in Paâ—l when hee meanes to approve his Apostleship hee doth alledge his calling if so great a Minister dare not take this upon him but by the commandement of the Lord how great shamefulnesse shall it be if any man wanting either of these shall challenge such honour to himselfe Calv. iustit pag. 522. and so is not he that is wanting in either true it is that Jesus Christ hath not greater adversaries then those that are greatly learned and unsanctified witnesse the Pharisees but yet againe he hath no greater friends and souldiers to fight his battels although vilified by the world then those who have those humane excellencies sanctified unto them to the other five answers because they are for their substance conteined in the first and are answered in that I will here passe them by and come to the next where you say All the call mentioned in Scripture was the peoples great necessitie and their great willingnesse to heare is most untrue yet to be admitted in cases extraordinary and if you had made that limitation you had done well but when your speeches are indefinite making no caution and restruction where it is required you shew your palpable ignorance for God hath prescribed other things as additionall to the calling of a Minister publikely to preach the Word besides the peoples necessitie and their owne willingnesse his orders must be observed not neglected now the peoples necessitie is to be relatively considered and so made their election but before a Minister can be compleatly fitted for the publike function of the Church hee must be ordained by the Presbytery for if none be fit for the publike function of the Ministery but men sufficiently learned as before was declared how can the people judge of his ability who have no knowledge therein And if the Apostles would not have any to execute the office of a Deacon in the Church which was a lesser and an inferior Church-officer why should those that are designed to a greater and more publike duty miss of that confirmation And (t) You should understand that the assurance of the inward calling dependeth upon the outward for albeit the Spirit of God worketh that assurance yet he worketh by the outward means by the judgement of the Elders and of the Church touching his aptnesse for the Ministery whilest he considereth that calling is not the calling of men but of God through the Ministry of men so that this separation of the knowledge of an inward calling from the outward is not only absurd but confirmes the Anâ—baptists which boast of an inward calling where no calling of the Church went before Cart. 2. rep to Whitg 1. part p. 260 261. although a man can plead never so much his inward calling yet sent he must be as well by the Church as by God himselfe and shew if you can any person in the New or Old Testament that ever publikely Preached unlesse in extraordinary cases but he was confirmed in his calling by the Church now what necessity you can plead is somewhat hard to be understood doubtlesse there was no necessity in you so to doe when there were godly Divines and others to do it or is your necessity so great as those Christians in the 8. Acts when there were none at all but the Apostles now at the persecuted Church at Jerusalem if you object that those Ministers that did so preach did not Preach Jesus Christ purely what of that they preached him truly did they overthrow any substantiall points of Faith the Apostle Paul notwithstanding did rejoyce when some preach Christ out of envy so although they preached him not purely yet they preached him truly To the next Spenc. That it may be lawfull in a mans family but not in a Church Answ And so it may be lawfull in a mans family but not in a Church For as there is no member of the body of Jesus Christ but is of the same nature of the whole a publike member of a publike body and the spirit proceeding from the head to every member is one and the same spirit and his gifts of like nature publike gifts of a publike spirit for the good of the whole body and so though they be members of one body and are to be assistant one to another in that body yet can these members performe the duties of each other indeed in the generall
they may because the generalitie of their duty is to be assistant but here lies the question whether one member can performe the office of another which is perticularly appropriated to him and none other or as you had it before can the eye performe the office of the hand or the hand of the eye for as you say though in respect of congregated bodies the more part are out of office yet as we are one body in Christ members one of another first all members may be generally assistant to the service of the whole but can every member performe that which is specially affirmed of and attributed to one if you grant it then factum est it is done Anabaptisme and Anarchie and all we shall have come tumbling into the Church for tell me are not you he that said a little before from the Apostle that the chiefest members cannot say to the least I have no need of thee now if every member can performe that which is specially affirmed of another then how can you justifie your speech from the Apostle who saith the one hath need of the other and if the one have need of the other it followes that hee wants that in another which hee cannot performe himselfe if one have no need of another then he cannot onely doe that which properly is this but that also which is specially attributed to another and so you have falsified the Apostle and beaten your selfe with your owne weapon To the next t is true that in the worke of Reformation it is necessary that all errours should be discovered and all truths imbraced but you have very slenderly proved that your universall practice is a truth and if you bring no better reason then you have here in your booke published to the world I am not afraid to tell you that in stead of being truth it is a most notorious untruth and such a one that you going about to prove true you have both exposed your selfe to abundance of censure from godly Divines but also shewed the ignorance in resting upon such broken Reeds that will never hold in the tryall and besides are there not abundance of faithfull Ministers of Jesus Christ that notwithstanding they have had their admission into their publike offices from the Prelates yet doe preach Christ in his puritie and doe not you here shew your pride that dare take acception of their allowance by the Prelates for (u) Sâ—y a man have been trained up in the Schols of learning and have never so great gifts and fitnesse to exercise a publike office in the Church yet he may not take upon him to Minister till he first be approved 1. Tim. 3.10 that would open a gap to dangerous Schismes in the Church good therefore it is to hearken to the advice of the Apostle Rom. 12.3 Hildersham on Joh. pag. 248. they would not preach the Word publikely nor take upon them any publike function in the Church unlesse they were externally allowed thereunto and although there be imperfections in the same yet Sir the substance of it is conteined in their ordination being onely this that Ministers should be examined and proved for their abilitie to be apt to teach 1 Tim. 3.2 and by sound doctrine to exhort and convince the gainesayers now can every man that pretends the spirit be able to convince nay are they able to speake a word to a learned adversary and is it sit now that such should have any publike office in the Church In the 1 King 12.31 it is noted by the holy Ghost as a fault in Jeroboam that hee made Priests of the (x) You know they meane the basest of the people such as gave but one leap out of the Shop into the Church as suddenly are changed from a Serving mans Coat into a Ministers Cloak making for the most part the Ministery their last Refuge Cart. 1. rep to Whitgift pag. 26. lowest of the people which was a great prophanation to the Ministry and that he tooke them not out of the Tribe of Levi which were men fitted and qualified for the Ministery and if this were a fault in Jeroboam because he chused such as he should not chuse why shall it not be a fault and a great presumption in you to take that function upon you without a call by the Church and I am afraid that in stead of expecting a glorious Reformation we may rather expect a hinderance of the same occasioned by your practise use your gifts you may in a private way and it were to be wished that you did not so tumultuously draw such a number of people after you the reason is because it doth open the mouths of the adversaries of a thorough Reformation which if it were otherwise might lesse offend good Christians and upon the right performing of the same might have good warrant from the Word of God FINIS