the Emphasis and fulnesse of the Original we may say as the Queen of Sâ—eba did to Solomon That which shee heard was nothing to the glory which she saw Then came in errour and superstition when it was Heresie or atleast suspition of it to understand the Greeke and Hebrew What miserable wrackings and rentings of Texts have come into the world through ignorance and want of understanding the Languages not onely in the latter but especially in former times is fully declared by that d Learned Casuist I shall only adde the Fryar that would prove God made ten Worlds from the words of Christ Annon decem facti sunt mundi and he that would prove that Melchizedecke offered Salt with Bread because he read in the Text Rex Salem i. e. King of Peace were Sir Iohn Lack-Latines I would willingly know of such as contemne humaine Learning and the Languages how they would expound and reconcile differences in these following Texts without Learning 1 How wil you interpret that place Iob 1. 5. It may be my Sons have sinned and blessed God So 't is in the Original Benedixerint non maledixerint A. Here 's neede of Rhetoricke this is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an Euphemismus when we put a good name on a bad thing So 1 King 21. 10. The Scripture in loathing a vice omits its name and sets down the contrary vertue 2. 1 Cor. 11. 25. Hic calix est sanguis This cup is my blood The Cup is not Christs Blood A. Calix i. e. vinum in calice continens pro re contetâ Met. subj 3. When there is difference in Translations as Eph. 5. 16. the Geneva reads Redeeming the season ours Redeeming the time Which of these is most genuine A. The former because the word in the Original is not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} opportunitas temporis not spatium temporis So Eph. 4. 32. The Popish Translation reads it Hâ—c est magnum Sacramentum but ours This is a great Mystery Which is the truest Ours because it agrees with the Original {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The Socinians deny the Deity of the Holy Ghost and that up on this ground Because he is called the gift of God He that is the gift of God is not God But the Holy Ghost is the gift of God Luk. 11. 13. A. Here is need of Rhetorick The Spirit is oft in Scripture put for the gifts of the Spirit Meton-effici So 1 Thess 5. 19. Quench not the Spirit i. e. the gifts of the spirit Faith Hope Love Hence what Luke calls the Spirit Matth. 7. 11. cals good things Thus we see how needfull Arts and Languages bee Hence the holy Ghost commends Learning in the Saints Moses was learned in all the wisdome of the Egyptians and was mighty both in word and deed Acts 7. 22. Daniel and his companions had skill in all learning and wisdom Dan. 1. 4 17. Apollos was eloquent and mighty in the Scriptures Paul could speake Languages more then they all and oft makes use of his Humaine Learning He cites Epimenides the Poet to convince the Cretians Titus 1. 12. and Aratus Acts 17. 28. Menander 1 Cor. 15. 33. and useth Syriack and Hebrew termes as Abba c. Hence wee read in Scriptures of the Schooles of the Prophets and Colledges erected where the Sonnes of the Prophets were trained up in Learning and studied the Lawes of God that they might be fitted to teach others as at Naioth 1 Sam. 18. 19 20. Iericho and Bethel Schools of the Prophets 2 King 2. 3 5. How shall a man bee able to preserve the Truth in its purity against Heretickes without Learning How shall a man bee able to Analize and open many obscure phrases in Scripture without Logick Rhetorick Tongues c. as a e Reverend Divine in an excellent Tract doth fully declare Great is the pride and wantonnesse of this age to tread all that Learning under foot without which the knowledge of the Scripture is not to be had upon humane endeavours to undervalue the abilities of a learned age in comparison of the boldnesse of Mechanick persons in spending the mouth without sense underneath seemeth to be the wantonnesse of this time for after ages to admire But for private persons against publicke Order and the Unity of the Church to cal Assemblies and to exercise their pretended abilities in such Assemblies as publike Order forbids is neither more nor lesse then Schisme Let them that do it advise at whose door the sin of that Schism lyeth as a learned man complaines Obj. We see many private Christians of eminent parts called to the Ministery that want the Languages yet do much good in their places Ans. Many private Christians that are called to publick service by pains and industry have gained the Languages and some insight into the Arts c. and those that want them lament their defect they do not contemn them as needlesse and uselesse but would give much for the attaining of them and they reverence such as have them True a man may be a Minister and yet want these but he 's a defective and lame one a man is a Man though he have but one leg or one arm but he is not so compleat a man as he that hath two and when he comes to wrestle with an adversary he finds his wants c. To conclude Arts and Sciences are requisite for a Divine non necessitate absolutâ as if a man could attain no knowledge in Divinity without them sed necessitate expedientiae {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Scite Aquinas Theologia non accipit sua principia ab aliis scientiis tanquam â superioribus sed utimur illis tanquam inferioribus ancillis The Seventh Argument From the sinfulnesse of it Whatsoever is not of faith is sin Heb. 11. 6. But whatsoever we do if we do it not by vertue of some Command or Call is not of faith Ergo 'T is sin A man must have some warrant from the Word to assure him of a Cal before he can do it in faith Hence Christ refuseth to divide the inheritance Luk. 12. 14. Who made me a judge q. d. ' I is not within the compasse of my Calling Now what Command or Cal our gifted Brethren have to Preach I shal examine in the Answers to their Objections The Eighth Argument If none may Preach but such as be ordained then every gifted person may not preach But none may preach but such as be ordained Tit. 1. 5. I will that thou ordain Elders What need Paul leave Titus in Crete to ordaine men if every gifted brother may preach without Ordination Men may not run and ordaine themselves but upon Tryal being found sufficient and fit must be Ordained In a constituted Church Ordination is alwaies necessary
Family saith he when he reads a chapter in his Family may give notes and observe what he learneth out of it for his own and their instruction yea he may ask his Family also what they learn and observe out of that they read for Rom 15. 4. whatsoever is written for our learning it is written yet may he not take upon him to interpret Scripture or to teach any thing out of them to his Family but what he hath learned from the publick Ministery Say a man have been trained up in Schools of learning and have never so great gifts and fitness to exercise a publick Office of the Church yet may he not take upon him to minister till he first be proved 1 Tim: 3. 10. much lesse may a privat Christian take upon him to Analyse or interpret which is the most difficult thing and requireth most skill of any thing that belongs to the work of the Ministery not being approved to have such a gift What Qualifications he requires in a Minister for brevities sake I shall refer you to his elaborate Lectures on Psal 51. p. 166 167. 2 That I may leave these men without excuse Heare what the acute Dr. Love saith in his Serm. Isa. 21. 12. p. 10 11 12 c. having shewed that 't is the watchmans proper charge to watch and no man must serve in that charge but who is there set by God either immediatly or mediatly c. he shews that Lay-men may teach and instruct their Families at home in the fundamental grounds of Pietie and Religion such as they understand God forbid I should open my mouth against it nay let my mouth be for ever shut when it shall not be ready to open it self in approbation of it and exhortation to it c. But for the publique charge the Pulpit that is the Chayr of Moses let Nadab and Abihu take heed how they approach unto it there to offer up the strange fire of their preposterous zeal lest fire come down from heaven and so devour them c. God is my witnesse I speak not this out of any Spirit of Pride or contempt of the Gifts or Persons of others be they never so mean much lesse out of any Spirit of Envie at their parts be they never so great I can say I trust with Moses and in the Spirit of Moses that is in the Spirit of meeknesse Would God that all the Lords People were Prophets and that the Lord would put his Spirit upon them But wee must give God leave to bee the orderer of his own Ordinances who being the God of Order will doubtlesse revenge the breach of Order and wee must take leave to call upon men to keep their Callings not to touch the Mount lest they die Quam quisque norit artem in the fear of God let every man hold him to his Trade Ne sutor ultra crepidam Let not the Taylor instead of a Garment cut out a Text and it may bee with some stoln shreds patch up a Sermon let him not mistake the Lords Board for a Shop-board No let not every man as hee list venter to be a Watchman or meddle with the Watchmans charge Surely if this bee suffered wee shall all suffer God will never take it at our hands Hee quarrelled once that the meanest or lowest of the People were made Priests by Ieroboam though the truth is that service was only for Calves at the best but golden Calves What is it then for the meanest of the People to make themselves ministers of God nay not themselves neither Ministers of God they will be yet neither so made by God nor Man 't is easie then to guess from whence they come and by what Spirit they are led These are not Vigils but Noctambulones disturbers of the Watch not Watchmen These are not led by the Spirit but scared with Spirits Like the seven sons of Sceva that without Commission would conjure out â—ll Spirits c. 3 Hear the judgement of reverend Dr. Seaman in his Diatrib Propos 4. The practise of those in these dayes who commonly Preach and receive maintenance for so doing refusing or neglecting to bee ordained is not to bee justified by Scripture or by the Doctrine of or approved example in any of the reformed Churches but forbidden in their Books of Discipline and condemned by their Divines as the opinion and practise of Anabaptists Libertines Arminians and Socinians and for clearing of this hee cites many Authors Pris My Lord these are Presbyterians and rigid men and therefore I except against their Testimony Iudg. Had they been Sectaries or some Ignis fatuus some newlight-men you might justly have excepted against them but since they are as you say Presbyterians that is men that stand for Government yea that Government which all reformed Churches practise and would have Oâ—der in the Church of God their Testimony is so much the more solid and valid 2. Whereas you call them rigid men it doth not appear by their speeches they speak the words of sobriety and truth but the truth is hee that deals with such rigid sharp thorns as some of you are had need to bee fenced with iron and the staff of a Spear But yet that I may leave no stone unturned nor any means unattempted to convince you I shall produce the Testimonies of more moderate men and some of them of your own way 1 Hear what revâ—rend Mr. Greenhill saith in his elaborate Lect on Ezek 2. 3. p. 228 229. Christ hath given Pastors Teachers Elders Deacons to bee standing Officers in the Church and their Callings wee acknowledge holy and lawfull but all others are of humane institution and so unholy and unwholsome for the Church Again hee gives gifts and graces to men and then sends them The Spirit entred into Ezekiel and then I send thee hee hath the power of sending it depends on his will and that is sacred hee would not put in an insufficient or corrupt man upon any terms and therefore hee hath set Rules and Laws to shew what men hee would have in those holâ— Functions c. 2 Hear what reverend Mr. Brinsly saith in that seasonable and learned Sermon as for private persons Teaching-Bretheren as they are called I dare give no allowance to the publique exercise of their gift as they call it for which I know no Warrant that they have either from God or Man unlesse it bee in case of necessity which blessed bee God is not our case Again private Christians how great soever their abilities bee yet may not exercise their gifts in a publique way to the publique edification of the Church much lesse may they intermeddle with the Government of the Church What can bee more fully said to this point Iudg Have you any more Evidence Yes my L. we have one more and that is judicious M. Cotton Pris My Lord he 's a New-England man and is of our Judgement viz That all gifted-Bretheren may
answer by way of Concession Dato sed non concesso suppose we should give you that which we doe not grant you viz. That the Princes did Preach yet here 's a vast difference between them and our gifted-brethren for 1 These Princes were sent to teach by the Magistrates command but our Iehosaphats have by many Acts and Ordinances prohibited our gifted-Brethrens preaching 2 These were Princes and so men of choice breeding of rare abilities able to teach what is this to our Naylors Taylors c. who have no such breeding nor abilities 3 They had Levites to joyn with them who were men in Office But you many of you scorn at Ministers nick-name them and revile them as Antichristian Baals-Priests Legalists troublers of Israel their Calling Anti-christian and their maintenance Antichristian c. here 's convitiorum plaustra whole loads Let such know that Christ takes the indignities done to his Embassadors as done to himselfe He that despiseth you despiseth me Wee are oft commanded to love our Ministers yea to have them in singular love to count them worthy of double honour not to rebuke an Elder but to intreate him as a Father 1 Tim: 5. 1. And the Lord gives a special caveat that wee take heede that wee forsake not the Levite as long as wee live upon the Earth Deut 12. 19. How contrary to these Precepts doe many in our times walke who hate not so much the person as the Function and rail upon us not for personal failings but because wee are Ministers Let such learn of those Princes to countenance and assist the Levites if they would prosper 4 Admit they did Preach yet 't was but once and that in a time of extraordinary reformation when the Church was in a collapsed condition and the People fell to Idolatry Now let 's gather up all and see what wild conclusions our opposites draw from hence 1 Because Kings and Judges may exhort Magistrates and Ministers to do their duties Ergo Layâ—men may Preach 2 Bâ—cause Princes goe with the Levites to countenance and assist them Engo Gifted-brethren may go against Levites to ruine and overthrow them 3 Because Princes teach in a collapsed Church when the People were fallen to Idolatry Ergo Lay-Prophets may teach in a constituted Church where all the rags and reliques of Idolatrie are ruined These are Arguments à baculo ad angulum Because my staffe stands in the corner Ergo 't will rain to morrow c. The fourth Objection From 1 Sam 10. 5 6. Saul did Prophesie and his servants did Prophesie 1 Sam. 19. 20 21. Answ. This was extaordinary as being a supernaturall work of the Spirit and not an Office Saul by the instinct of the Spirit prayseth God and thereby was confirmed in his Kingly Calling and for confirmation of him in that Office the Spirit of the Lord came upon him and so his servants for a time were transported with divine raptures as in an extasie and joyned with the sons of the Prophets in praâ—sing God with Psalms and Songs and speaking of Divine matters and were so transported with a Spirit of Prophesie like the Prophets that they forgot their businesse which was to take David Here 's no Preaching to othâ—rs no usurping the Levites Office but all extraordinary which makes nothing for your usurped Ordinarie Teaching The fift Objection The example of Elisha called from the Plough 1 King 19. 19. And Amos chap. 7. 14. 15. from the Stalls Answ These were called extraordinarily and shewed it by their extraordinary gifts in the discharge of their places and Callings and therfore Amos when hee was forbid to Preach doth not plead that hee was a Gifted-man but pleades and proves his extraordinary Call and that hee was sent of God to Preach his Word Amos 7. 15. The Lord tooke mee as I followed the Flock ond bid mee goe Prophesie I did not runn on my owne Head nor Call my selfe but the Lord gave mee my Commission A sixth Objection Joel 2. 28. Where the Lord promiseth in the Gospel tâ—mes to pour out his Spirit upon all flesh and their sons and daughters should Prophesie c. And Isa 54. 13. All thy children shall bee taught of God Jer 31. 33 34. Joh 6. 45. Answ The Scripture is the best Interpreter of it self and one place compared helps to illustrate another If wee looke into Acts 2. 16 17 18. it will illustrate this place there Luke applies this Text in Ioel to the dayes of the Messias when Christ should pâ—ur out his Spirit abundantly and that upon all sorts of People without distinction of Nations or conditions of Persons be they nâ—ver so meane never so low and contemptible be they sons or servants male or female bond or free rich or poore Jews or Gentiles Yet I will pour on them saith God and that abundantly not only Dona gratis data common gifts as the gift of Tongues and Languages the gift of working Miracles the Spirit of Prophecie and Divine revelation whereby they shall bee able ex tempore without study to expound prophetick Scripture and foretell things to come as Agabus did and the four daughters of Philip Their old men by divine Dreames should foretell things to come and their young men should see Divine and Prophetick Visions c. Acts 19. 6. 21. 9. 1 cor 14. But I will also give them Dona gratum facientia my speciall Grace as the Spirit of illumination Sanctification Regeneration Faith Love Obedience I will teach all Beleevers all my Elect of what Age Sex or condition soever this precious and more excellent way This Promise was fullfilled initially and in part * Acts 2. 11 17. when at the Feast of Pentecost Christ did pour out the Spirit abundantly on the Apostles and they spake variety of Languages but it 's now fulfilled in all the elect to whom God gives his Spirit abundantly yet with this difference formerly they had extraordinary gifts of the Spirit but now ordinary So then wee see these words are only a promise but no precept for Lay-preaching Now to argue thus Because in the Primitive times God endowed Beleevers with an extraordinary measure of the Spirit so that they could Prophesie ex tempore therefore men that want now this extraordinary gift may turn Preachers 2 Bâ—cause the Lord promiseth to bless his People not only with temporal but Spiritual blessings Ergo They must all Preach and use their gifts in publick 3 Because the Lord promiseth to pour his Spirit on his handmaids they did Prophesie and foretell things to come in the Primitive times therefore women who are forbidden yet now may Preach c. This is Naylors Logick and smels very strong of the Anvile As for these promises Ier 31. 34 c. the sum of them is but thus much viz. that in the dayes of the Gospel Gods people shall by his Spirit have a more full and cleere
you that are gifted and called to be Prophets for so it follows v. 32. The spirits of the Prophets i. e. the Doctrine of every Prophet must be subject to the examination adn censure of the other Prophets and therefore saith the Apostle every Prophet may speak in publike to the end that he may be discerned and approved by the rest General words must be confined to the particular Argument of the speech So that the word all must be confined to the Prophets Prophets Prophets all ye that are Prophets may preach but these were Prophets by Gift and Office therefore they might and did preach publikely in Christs Name in the Assembly So that the Apostle speaks not of all Beleevers in common nor of any in the Congregation promiscuously but of the Prophets lawfully called to instruct the â—hurch of God And 't is worth observing that the word Prophet is never given to any in the Old Testament or the New but onely to Ministers and men in Office and therefore our Saviour expresly distinguisheth a Prophet from a righteous man Mat. 10. 41. q. d. All you that are Prophets and have the gift of Prophecie and extraordinary revelations so that you can dextrously open hard Prophecies ex tempore without any study and interpret Prophetick Scripture to edification c. whilst these miraculous and extraotdinary Gifts endure ye may all that have them use them 2. It appears they were Prophets because the duties of Prophets are ascribed to them v. 3 4 5 12 24 25. they must interpret convince confute edifie c. all which are the duties of a Prophet Thus its clear that theâ—e were Prophets and if so this place cannot help our Brethren for thus they must argue hence Because Prophets who were men in Office yea extraordinary Prophets did preach Therefore we gifted Brethren who are no Prophets nor men in Office may preach Hoc est dialectica Independentica Obj. T. P. Objected that these were ordinary not extraordinary Prophets A. Habemus confitentem reum you have betray'd your cause for if these were Prophets as you confess they were and I have proved from the Text then unless you can prove your selves to be Prophets and men in Office this place will no whit availe you But secondly I shall easily prove them to be extraordinary Prophets â—rom the Text v. 30. If any thing be revealed c. They preached â—xtemporary Revelations they were able by the singular revelation of the Spirit to give the sence of Prophetick Scripture without study or pains Gal. 1. 12. and sometimes they would foretell things to come as Agabus Act. 11. 27. and the four daughters of Philip In the beginning of the Gospel and first planting of it the Lord was pleased to confirm it by extraordinary gifts of miracles Healing Tongues Interpretation Prophesying and foretelling things to come These were temporary and to endure onely in those primitive times they are now ceased so that he 's a miracle that should desire now such miracles Fully to this purpose is that of a learned man The grace of Prophesying under the New Testament was of immediate revelation and inspiration of the Holy Ghost to all purposes as under the Old V. 30 If revelation be made to another that â—iâ—teth by let the first hold his peace to shew us that some were inâ—pired upon the very point of time with the truth of matters in debate at their Assemblies as 2 Chron. 20. 14. Act. 13. 2. Thus he These Prophets are set amongst extraordinary Officâ—rs Eph. 4. 11. Three things T. P. objected against this Answer 1. That these could not be Extraordinary Prophets because v. 29. their Doctrine was to be tried Answ. This trying and judging did not consiâ—t in calling them to account as for the truth of that which the holy Ghost inditeth but to consist in the judging the meaning and consequence of things inspired which even the persons from whom they came though not ignorant thorowout yet were not able of themselves to sound to the bottom 2. An Extraordinary Prophet though in penning Scripture infallible yet in other points might erre Aaron erred Exod. 32. 4. Peter erred about the calling of the Gentiles Acts 10. 15. and Gal. 2. 14 The Apostles were ignorant of Christ's Resurrection and his Sufferings c. and therefore they were commanded to try the spirits and Luke commends the Bereans for trying the doctrine of a Paul and Silas Acts 17. 11. for although these Prophecies were infused by the holy Ghost that cannot erre yet all things are not revealed to one and that which is not revealed to one is oftentimes revealed to more and sometimes in a clearer manner There might be also something mingled with that which the Prophets received and it might so fall out that that which they added of their own by way of confirmation illustration or application might be justly subject to censure withal it must be tried and judged by others whether the Prophecies proceed from the inspiration of the holy Spirit and according to the Rule of Faith Isa. 8. 20. 2. 'T was objected that these could not be Extraordinary Prophets because v. 3. they spake to edification exhortation and comfort as Ordinary Prophets did A. The Answer is easie The Extraordinary Prophets as Amos Isaiah Ezekiel c. did preach to edification exhortation and comfort as well as the Ordinary 3. 'T was objected that the Apostle forbidding women did give liberty to men to preach A. I see you will play at lowe game before you will â—it out I answer therefore by way of concession and grant that the Apostle forbids women and enjoyns men to preach but what men Not all gifted men in general but all men gifted and called to be Prophets as I have clearly proved p. 57. 2. If you will argue fitly from this place it must be thus The Apostle forbids all women gifted or ungifted to preach There fore all men gifted or ungifted are allowed by the Apostle to preach No doubt but then we should have good Preaching 3. No woman may administer the Sacrament therefore any man may I shall conclude this Point in the words of a Reverend Divine It 's granted saith he that all Orders Officers or Members of the Church above Ministers may preach as well as they whether ordained or unoâ—dained as Apostles Evangelist and Prophets For Prophets such as are under the New Testament they are always placed next unto the Apostles and before Pastors Teachers 1 Cor. 12. 28 29. Eph. 4. 11. In the Primitive times there were many such yea many in one Church as at Antioch and Corinth whether these were ordinary or extraordinary it is easie to judge by the continuance or discontinuance of them in the Church in after-ages an at present If there be any so gifted by the holy Ghost above ordained persons that they are worthy to take place of them and of Evangelists let them by all means
have the liberty of their Gifts and their proper denomination I think ordinary Ministers should give them the right hand of fellowship and place As for any kinde of Prophets or Prophesying in the publike Congregation belowe Ministers and their Ministery there is none to be found in any enumeration of Scripture either in Rom. 12. 1 Cor. 12. or Eph. 4. where we were most like to finde it and therefore it is still with me resolved that the Prophets and Prophesying which we read of 1 Cor. 14. was extraordinary He that believes three kindes of Prophets under the new Testament let him distinguish them Thus he I shall gather up all into a Parallel because Logick doth not please you 1. Tâ—ose were Prophets But our gifted brethren are no Prophets 2. Tâ—ose were Extraordinary Prophets These noâ— Ordâ—nary 3. Tâ—ose had a spirit of Revelation Thâ—se of Dâ—lusion 4. Those could dextâ—rously expound Prophetick Scripture Thâ—sâ— are dextrous in darkâ—â—â—ng tâ—em and some in dâ—nyâ—ng them The ninth Objection Rom. 12. 6 7 8. Having theâ— gifts differing according to the grace that is given to us whether Prophecie let us prophesie c. Hence they gather that all that have the gifts of Prophecie may prâ—pheâ—ie c. A. 'T is granted that they who have the gift of Prophecie may propheâ—ie and they that have the gift of Ministery or Deaconship must do the duty of a Deacon But who are they that have this gift They that are Prophets by Office and not those that have abilities onely as one very well observes and this will appear more fully by the context and scope of the chapter Having exhorted to duties of piety in general v 1 2. he comes v. 3 to 9. to particular duties of Ecclesiastical persons and Officers viz. That they should not be proud of their spiâ—itual gifts whiâ—h in those days abounded but to think soberly and self-denyingly of themselves 2. He sets down a distiâ—ct and perfect enumeration of all the standing Offâ—cers in the Church and exhorts them to discharge the duties of their sevâ—ral Functions v. 6 7 8. These Offâ—ces are reduced to two general heads 1. Prophecie not the extraordinary gift of foretelling future things c. but the ordinary in the right understanding and interpreting of Scripture Under this are contained first he that Teacheth i. â— the Doctor or Teacher Secondly he that exhorteth i. e. the Pastor Under Ministery are comprised 1. He that giveth i. e. the Deacon 2. He that ruleth i. e. the ruling Elder So then by Prophecie here is not meant the extraordinary gift of interpreting Scripture by Revelation without study which were it so yet could it not help you but the ordinary gifâ— of Preaching and expounding Scripture by an ordinary Minister and set Church-Oâ—ficer of which the Apostle is here speaking who must give himself to exhortation and teaching and this is that Prophesying which we are commâ—nded to prize 1 Thes. 5. 20. Despise not Prophesying i. e. Preaching by men in Office by sent Prophets Now let us see what they can gather hence Because Pastors and Teacheâ—s who were Prophets and men in Oâ—fice are commanded to Propheâ—ie and expound the word c. Therefore private gifted persons who are not men in Oâ—fice may Prophesie and expound the Word This is Kneading-trough-Lâ—gick The tenth Objection 1 Cor. 11. 5. Every woman that prayeth or prophesieth with her head covered c. Here say they were women that did Prophecie Now if gifted women did Prophecie then much more may gifted men â—hus Miâ—â—am Anna and Hâ—lda Prophesie 2 King 22. 14. and Deborah Iudg. 4. 4. and Philips four daughters So Rom. 16. 1 3 7. Phâ—be a servant of the Church Aquila and Priscilla my helpers Andrâ—n cus and Junia of note among the Apostles c. A. Here 's Chalk for Cheese We speak of ordinary gifted men in Office and they flee to women that were called extraordinarily as Miriâ—m Hulda c. As for Phâ—be she was a Diaconess to minister to the â—â—ck and not a Praâ—dicantess to preach or have Peters keys jingling at her girdle Aquila and Priscilla by their private instruction and admonition were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} adjutores mei my helpers And so not onely men but women should teach their children servants and neighbours the way of the Lord Pro. 1. 8. 6 20. 31 1 26. Act. 18. 26. T it 2. 3. 2 Tim. 1. 5. Yea a woman in her husbands absence and presence too if he be not able may teach her children pray with the family c. As for that place 1 Cor. 11. 5. the words are not be taken actively for womens preaching but passively for their attending on praying and prophesying with reverence and joyning with such as pray or prophesie and going along with them in their heart 2. We must distinguish of Prophecying 1. There is Prophecying which is Preaching and Expounding Scripture and thus say some these women did not Prophesie 2. Prophecying is taken for any publishing and Singing the praises of the Lord in Psalms and Hymns So Psal. 68. 11 The Lord gave the Word great was the company Annunciatricum of She-Preachers and publishers of Gods praise In those dayes after the obtaining of some great Victory the women were wont to sing Songs unto God as Miriam Deborah c. and so the word Prophesie is oft used in Scripture Numb. 11. 1 Sam. 10. 5. 2 Chron. 25. 1 2 3. 3. Suppose I should grant as many judicious Divines do and I conceive it to be the most natural and genuine sense that women in those Primitive times were inspired with an extraordinary spirit of Prayer and Prophecie according to that promise Ioel 2. 28. I will pour my Spirit in those days on my handmaids and they shall Prophe This was their practice but they failing in the manner and abuâ—ing thir liberty the Apostle enjoyns them silence in publike for ever 1 Cor. 14. 34 35. Let Your women keep â—ilence in the Churches for 't is not permitted for them to speak and tels them 't is a shame because not onely against a positive Law but against the Order of Nature In 1 Tim. 2. II 12. he prohibits their publike teaching and that for two reasons I. In respect of mans precedency in his Creation ver. 13. For Adam was first formed and then Eve the woman was made after the man and for the man and therefore for her to take upon her the Office of Teaching or to usurp Authority over the man what were it but to invert the courte and order of Nature 2. From the womans priority in her deâ—ection Adam was not deceived but the woman being deceived was in the transgression Adam was not deceived viz. not pâ—imarily he was not first deceived but the woman c. 2. Not immediately by the Serpent as the woman was but by the means of