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 faid 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 Prophers as Saul himselfe did there and their prophesying must needs have reference to the prophesying of the Prophers 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 prophesic 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 an 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 God to David to deliver him from the hands of Saul his messengers the opportunitie being so that notwithstanding Saul sent time after time vet God so ordered the matter that these messengers being sent from Saul who was enraged against him vers 10. could not have accesse much lesse to doe him any wrong so gracious is the Lord that to vindicate his peoples innocency or else his owne in them that the strongest assaults of wicked men though attended with never so much policie shall challenge no suocesse but by his over-ruling power not that God had a speciall ayme that these men should be Preachers much lesse to be example therein to posteritie but onely that God might deliver David from the hands of Saul nay Saul himself who like Herod after he had sent forth the wise men to discover Christ but came not againe was now as much in his bedlam moods as Saul was at this time who went himselfe to Ramah and the Spirit of the Lord came upon him and he prophesied and rent his cloathes as an infallible testimony of a convicted conscience for pursuing so innocent a man as David was an excellent example wee have to this purpose in the 7. of John 46. of the Pharisees who sent their messengers to setch Christ before them but contrary to their expectation that in stead of these mens intended fact of taking Christ Christ tooke them and as they came to apprehend Christ as Sauls messengers did David they were so wrought upon by his powerfull speeches that in the 46. verse they cry out That never man spake like this man and you may better conclude that these servants of the Pharisees were Preachers then Sauls messengers and the reason is stronger in them then in the other for Sauls messengers prophesied among the Prophets when there was not such neede but onely here that the workes of God might be made manifest turning that into good which these men intended for evill and never returned againe to give Saul account of his message But here these men that came to Christ had their eyes opened and had some smatterings of illumination that he was Christ and did also returne to the Pharisees againe declaring Christs saying Never man spake like this man these men had beene better presidents for you to have proved the point all the marrow of the businesse I see lies in this one word Prophesie which if you were at a dead lift as here you are can never helpe you considering its divers acceptarions As for that you say afterwards that these men were no way extraordinary for so your words imply they had no extraordinary spirit Ergo were not extraordinary Here you shew your selfe either very ignorant in the Scriptures or else your writing at this time was very rash and inconsiderate siderate and because I have here just occasion to speake of that I mentioned before let me aske you this question If nothing were extraordinary but the penning of Scripture and the workes of Miracles Quest how shall we dispure against the Hierarchie to prove that Timothy and Titus were extraordinary Officers by those offices and acts which they did if nothing were extraordinary but what you say for you affirme when it was objected that these men had extraordinary spirits that none had extraordinary spirits but they that pen'd the Scriptures or wrought Miracles implying that because they had not exeraordinary spirits in perming Scriptures or working Miracles therefore they were not extraordinary and so you have with one pusse taken away all the strength of the Annepiscopall paâ—â—â—e and given occasion to them to triumph in the discord which they maliciously attribute to our Divinces for my part I leave you either to cleare your felfe or else to acknowledge your errour for it is mamfest abroad in the world that by reason of the ill unadvised rash inconsiderate impertinent Famphlets that are now extant setting some aside the adversaries of a through reformation do not sticke to say in their Bediam fits that all dissentions about the Church are set on foot by the occasion of our best and sincerest Divines To the next you say that such a spirit as this was promised to all Gods people It is most true that God hath promised to his people a spirit of Prophesie but now all the question is what this kinde of Prophesying is because it serves much for the illustration of this point and the opening of this Text there are then divers acceptations of the word Prophesie in Scripture 1. It is taken in the strictest sence for foretelling things to come thus the Prophets as Psaiah Jeremiah Ezekiel were Prophets 2. For publike preaching the Word by Sermons to the Church so it is taken and attributed to the Shepherds of Israel men in a publike office in the Church Ezek. 34.2 Isa 56.10 3. For private interpretation yet not being contrariant to publike doctrines that are true for the iuse and
benefit of the Church so it is taken in 1 Cor. 14 now although these men here of Corinth did according to their gifts given them Wee doe not read in all these two Epistles to the Corinthians that there were any setled Pastors and therefore these mens prophesying in the publike meerings was without all doubt extraordinary exercise publikely yet they did not doe it as publike Church Officers but as men private not in what they did but as they were for there were now as is thought no publike Church Officers and the Apostles with their fellow Labourers did continually visit them both by personall presence and Epistles 4. For sounding forth Gods praises by musicall instruments as Harps Pipes c. so it is taken in 1 Sam. 10.5 1 Chron. 25.3 5. For professing and celebrating God so all Gods people doe prophesie and are likewise Prophets Gen. 20.7 Matth. 10.32 Now in what sence you take this speech in the 2. Acts 18. is presently proved for you take it to be meant of a Spirit of prophesie to consist not only to interpret Scriptures privately but publikely too and it so appeares because you bring this Text to prove a promise made to some nay to all Gods people to enable them publikely to dispence the heavenly Misteries of Salvation but now what reason can you bring to prove this Text is to be so expounded I see not if you can produce none but your own fancy then you will give me leave to dissent from you for this reason you know the Scriptures call Gods people Prophets as before was instanced and if they are Prophets then they have a propheticall office which consists according to your description in publike Preaching of the Word of God as well as professing it only you are deficient in your proving it unlesse your bare affirmations bee proofes but Sir one word with you let me tell you as a friend you have done wonderfull wrong to the sacred Scriptures thus to abuse them by such wretched and extorted Expositions the true meaning 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 Daughtors 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 issuer 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 pag. 38. you would goe neare to come under the sconrge of Ecclesiasticall censure for broaching 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 formerages 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 almost ruined but â—y the Messâ—â—s that is the sence â—f Calvin on 〈◊〉 second 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 Iocls Prophesie as visions reiling 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 Pap. St. Peter thewed how these prophesies were fulfilled when the holy Ghost was sent like fiery cloven tongues and he citeth the very words of Joel to confirme the same Saying Dr. Williams true Church pag. 547. Dr. Willet
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 â—s a 〈…〉 being both living things are severed one from anâ—â—her by their seveâ—â—l prâ—â—peâ—â—es â—nd speciall diâ—â—erences â—s they be câ—llâ—d 〈◊〉 the Lâ—gicâ—◠〈◊〉 ever 〈◊〉 Apostles Pâ—â—pheâ—s Evangelâ—sts Pastors and Doâ—â—ors 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 Evangelist Cartwright 1. Part of his Reply to Whitgift Pag. 380. offices were extraordinary true but yet by them and after them the ordinary offices have the same distinâ—â—ns as thus Pastors Elders and Deacons are not these â—â—stinct 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 succeed 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 publike 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 Thâ—ss 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) Without 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 Catt 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 Object nor else may be properly said to preach To this you answer when the dispersed Christians in
Ruffinies 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 conjunction 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 desured and without 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 reach or rule it is expresly provided that no man should without calling take upon him a publike office in the Church unlesse called This we may oftentimes marke in Paul 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. â—â—â—tit 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 outwardmeans 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 Ministery of men so that this separation of the knowledge of an inward calling from the outward is not only absurd but confirmes the Anabaptists 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 sorvice of the whole but can every member performe that which is specially affirmed of and attributed to one if you grant it then factumest 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 work 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) Say 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 hâ—â—â—ken to the advice of the Apostle Rom. 12.3 Hilderâ—ham 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 fit 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
LAY-PREACHING VNMASKED OR A DISCOVRSE TENDING to shew the unlawfulnesse of Lay-mens preaching in Publique or Private being A REFVTATION OF some Arguments brought for the Justification of the law fulnesse and uniuersall exercise of every mans gift publique and private By a well-willer to Reformation ROM 16.17 Marke them which cause division London Printed for W. L. 1644. TO THE READER THe holy Ghost in sacred Scriptures doth often inculcate by many iterations and perswasive expressions to the diligent and serious study after Truth and amongst them all there is one as I may so speake transcends the rest In the third Epistle Iohn 4. I have no greater joy than this to heare that my sonnes walke in verity a strong inducement to incite all men to such a proficiency 3. Epist Joh. 4. for as Solomon speaks Without knowledge the minde is not good because it deprives a man of the instrumentall means to the attaining of which his chiefest happinesse consists so unlese this knowledge be originally radicated in the principles of Truth Esay 50.4 it can never minister to a man as the Prophet speakes a word in due time for comfort and satisfaction which point if seriously studyed would prove a meanes to extirpate those Heresies and Schismes which do miserably devide the seamlesse Coate of Christ It is true the Apostle saies There must be Heresies c. but I may to this speech of the Apostle adde that of Christ Woe be unto them to whom such offences come Mistake me not Reader I doe not heare condemne the holy oppositions that accompany the sincere Ministers of Jesus Christ against the corruptions of the times no no farre be it from me to be such a Proctor for the devill or to maintaine his quarrell I onely speake against that blinde zeale which possesses abundance in the world that zeale that wants both knowledge and truth for direction and runns either upon conjectures or evill Enthusiasmes of which the Apostle aimes at that hath its Originall and breeding from a distempered 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 heart 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. LAY-PREACHING VNMASKED ARGVMENT That there is no private gifts nor private Christians that we reade of in Scripture ANSVVER THat this is otherwise may easily apeare 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 there conditions and callings God hath set them in and private men may somtimes performe publique actions being by authority called there unto and this may not only hold in the Civill Stat but in the Ecclesiastique for Jesus Christ hath left Offices and Officers in his Church and those desinged to perticular places This appeares manifestly as may bee seene in Scripture To set downe one instance in Acts 6. verse 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 Ghost to be appointed for this businesse Now ther 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 these men who were full of the holy Ghost by adivine ordinance were appointed to doe such Offices in the Church not only as they were Christians and so had a spirituall sufficiency to performe those duties but being private men were now publikely ordained to execut that which they were called to But it is worth while to consider what you understand by private 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 any Office in the Church which is onely properly and peculiarly atribute 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 knowe of you upon what grond you can affirme that there are no private gifts nor private Christians if in the first sense you acknoledge it it is granted to you if in the second sence which you must assent to or else you do but daily then shew us better proofes then these or else cease 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
Christ prescribes scribes in Matth. 17.21 if doing Miracles were performed by some Ministers to restore a man from some soare disease or to dispossesse him from Satan by Prayer and Fasting would not you if such a one should disperse that act through a whole Citie when he was wished onely to goe to his owne house and to declare what great things the Lord hath done for him conclude him that so did to be a Preacher I know you would else what can you make of this example certainely these be very strange collections to say that because such a one reeceived such a perticular mercy by Prayer and Fasting and proclaimed it to his friends or neare neighbours and to those of his neere acquaintance he was therefore a Preacher so here the Act on Christs part was suddaine and so no doubt but extraordinary and upon the suddaine performance of the same the man proclaimed what Christ had so done being full of great joy that if he could he would as the Text saith have continued with Christ and may not you as well conclude that those two blind men were Preachers for they did the same that this man did in spreading abroad his fame if you say that these two were not sent but the other were then let mee aske you this question where is it said that the woman of Samaria was sent and yet you will have her a Preacher and besides upon the same ground that you take her to be a Preacher upon the same will I prove the two blind men to be so too for the woman she called her Citizens to come to Christ the other which was dispossessed of the divels went and preached what things God had done for him and these two blind men that Christ cured went and spread his fame abroad now if it be a sufficient proofe to make a dissent in these actions because the one Text saith the one preached and the other hath it not and so to make a difference upon the word Preaching which in the sence is all one 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 did and performed acts and offices that were extraordinary for their manner and their performances made them extraordiry men whence they are called Evangelists 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 you 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 Amsterdam 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 11.29 and in a plaine Narration you may be pleased to understand that these Israelites mentioned in the Chapter did murmure and complaine vers 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 whom 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 Elders 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 Edlad 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 all the 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 Psaltery 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 Jeduthun in 1 Chron. 25.3 who is said to prophesie with a Harpe 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 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 pur-pose 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 finde two men by Rachels Sepulchre vers 2. 2. That after that hee should meete 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 Prophets then the Spirit of the Lord should come upon him and he should prophesie with them Now when all these came upon him 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 as occasion served for the hand verse 7. of the Lord was with him so that it seemes undeniably 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 confirmation 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 fit 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 Ghost came upon Saul 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 signâ—s is taken for the thing it selfe Vrsin â—aâ—t 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 testimonies 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 Miracles and Tengues Prephesies 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 fift 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 conspicuous 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