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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	keep_v	let_v	silence_n	1,652	5	9.6134	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90932	The preacher sent: or, A vindication of the liberty of publick preaching, by some men not ordained. In answer to two books: 1. Jus divinum ministerii euengelici. By the Provincial Assembly of London. 2. Vindiciæ ministerii euangelici. By Mr. John Collings of Norwich. / Published by Iohn Martin, minister of the Gospel at Edgfield in Norfolk. Sam. Petto, minister of the Gospel at Sand-croft in Suffolk. Frederick Woodal, minister of the Gospel at Woodbridge in Suffolk.	Martin, John, 1595 or 6-1659.; Petto, Samuel, 1624?-1711.	1658 (1658)	Wing P3197; Thomason E1592_2; ESTC R208851	240,824	381

Mat. 11. 9 10 11. c. By all which it appeareth even from their own mouths that as Miracles and the gift of Tongues were for a signe so also was the extraordinary gift of prophesie or foretelling things to come for a signe to evidence that they were no Impostors or Sadduces Now the prophesying spoken of 1 Cor. 14. was not for a signe vers 22. wherefore strange Tongues are for a Signe not to them that believe but to them that believe not but prophesying serveth not for them that believe not but for them which believe The Antithesis or opposition between the gift of tongues and prophesying intimated in the particle but doth evidence that the thing which is predicated of tongues viz. that they are for a signe cannot be predicated of the prophesying there spoken of that it is for a signe also Were this prophesying for a signe then it should serve for those that believe not as the gift of tongues doth which the Apostle expresly denieth and therefore the prophesying spoken of cannot be the extraordinary gift of foretelling things to come which was a signe and so it is an ordinary gift of prophesie 4. Women Prophetesses are forbidden this prophesying in the Church 1 Cor. 14. v. 34. Let your women keep silence in the Churches for it is not permitted unto them to speak but they are commanded to be under obedience as also saith the Law But women Prophetesses might have prophesied publickly if they had received the extraordinary gifts of prophesie Luk. 2. v. 36. And there was one Anna a Prophetesse the daughter of Phanuel v. 38. And she coming in at that instant gave thanks likewise unto the Lord and spake of him to all them that looked for redemption in Jerusalem Here a woman Prophetesse did with Divine allowance speak publickly to all and therefore in Gospel-days it was permitred to women who had an extraordinary gift of prophesie to speak publickly That publick prophesying which was not permitted unto women by the Word of God was ordinary for extraordinary prophesying was permitted unto women Luk. 2. 36 38. But the publick prophesying 1 Cor. 14. was not permitted unto women by the Word of God v. 34. Ergo The publick prophesying 1 Cor. 14. was ordinary Ergo it is still continuing Neither can it be said that before they had this liberty but now the Apostle taketh it a way for he urgeth their silence upon such grounds as would before the promulgation of the Gospel have made it unlawful for extraordinary prophetesses to have taught publickly as much as now 1 Cor. 14. v. 34. but to be under obedience as also saith the Law intimating that they should transgress the Law if they did not keep silence in the Churches therefore it was no new but an ancient prohibition fetched from the Law and from nature there is another Argument against it v. 35. For it is a shame for women to speak in the Church All laid together will speak it to be an ordinary gift of prophesying and so still continuing Obj. 2. It is evident by the series of this Chapter that the Prophets her spoken of and their prophesying was extraordinary v. 26. When Jus Divinum Minist page 97. you are come together every one of you hath a psalm hath a tongue hath a revelation hath an interpretation tongues interpretation revelation are joyned together v. 30. If any thing be revealed to another that sitteth by let the first hold his peace by which it appears that the prophets here spoken of were inspired by the Holy Ghost and that this gift of prophesie was an extraordinary Dispensation of God given to the primitive Church but now ceased Answ 1. The series of the Chapter as hath been shewn speaketh the prophets and their prophesying to be ordinary as for v. 26. if our Brethren would have recited all the words it wonld have been evident enough that an ordinary gift may be intended the words run thus Every one of you hath a psalm hath a doctrine hath a tongue hath a revelation hath an interpretation our Brethren have left out those words hath a doctrine and then it seemeth as if none but extraordinary gifts were mentioned Such as have but ordinary gifts have a doctrine as well as persons extraordinarily gifted Ordinary Elders labor in the word and doctrine 1 Tim. 5. 17. And ought to be able by sound doctrine both to exhort and convince the gainsayers Tit. 1. 9. And therefore the joyning together of tongues interpretation and revelation doth not at all evidence that prophesying is an extra ordinary gift or Office for doctrine is joyned with them which is ordinary Their Argument must run thus That which is joyned with or reckoned up amongst extraordinary gifts is extraordinary But prophesying is so v. 26. Ergo. And then the Major is easily denyed for it is a common thing to joyn and reckon up extraordinary and ordinary gifts together And a like Argument we might use against them that which is joyned with or reckoned up amongst ordinary gifts is ordinary But prophesying is so 1 Cor. 12. 28. Rom. 12. 6 7 8. Ergo prophesying is ordinary Yea prophesying if mentioned at all 1 Cor. 14. 26. is joyned with or expressed by what is ordinary viz. doctrine 2. It is hard to determine that by revelation is meant prophesying v. 26. for revelation is distinguished from prophesying v. 6. except I shall speak to you either by revelation or by knowledge or by prophesying or by doctrine Here revelation and prophesying seem not to be the same and how will it be proved that by revelation is meant prophesying v. 26 if not their Argument falleth for it may be replyed Prophesying is neither of those three gifts which are joyned together v. 26. If prophesying be spoken of it is questionable whether it be expressed by doctrine which is ordinary or by revelation which is supposed to be extraordinary 3. There is ordinary revelation as well as extra ordinary if by revelation be meant prophesying v. 26. yet there is no necessity that it should be understood of immediate revelation and if not then it is not extraordinary As there is an immediate revelation by the Spirit so there is a mediate revelation by the written Word The Spirit useth the Word as a means whereby it giveth forth discoveries of the Will of God Ephes 1. v. 16 17 18. making mention of you in my prayers that the God of our Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling c. He speaketh here of such revelations as are common to the Saints When by the Gospel they reach unto a knowledge of Christ and the hope of his Calling then they enjoy revelations Phil. 3. 15. If in any thing ye be otherwise minded God shall reveal even this unto you

to Timothy as well as that about Ordination 1 Tim. 2 ver 9. 11. In like manner also that women adorn themselves in modest apparel let the women learn in silence with all subjection This charge is given to Timothy also as well as that about Ordination and yet the things given in charge were to be acted by women not by Church officers but Timothy was to give forth directions unto women to put them in practice By all which it is evident that the writing to Timothy and Titus who were Church-officers about Ordination doth not prove that the work of Ordination belongeth to Ministers and not to the people for in the very same Epistles the Apostle writeth to Timothy and Titus about other matters which undoubtedly were to be acted by the people and cannot be restrained to Church-officers It is also considerable that it is said Tit. 3. v. 15. Grace be with you all and therefore more then Titus or Church-Officers even all the Saints in those places where Titus was are written to And Tit. 2. v. 15. These things speak and exhort 1 Tim. 4. v. 6. If thou put the brethren in remembrance of these things thou shalt be a good Minister of Jesus Christ. Whence we conclude that the design of the Apostle in directing these Epistles to Timothy Titus who were Church-Officers rather then to Churches was not to restrain the acting of those matters contained in the Epistles unto Church-Officers but to excite Timothy and Titus to an exhorting and putting such in remembrance to whom it belonged to do them and what is written about Ordination may be acted by the people as well as other matters in the Epistles and the writing of them to Timothy and Titus will not forbid the one more then the other If no other special reason can be produced out of the Epistles themselves we must have recourse unto other Scriptures to find out to whom it belongeth to ordain and what is the use of these qualifications which are required to be in Officers and we find that they are to regulate the peoples Election as well as Ordination Act. 6. 3 5. Some things are written to them as Evangelists others to them either as Christians or as Officers to give directions about the acting of them are to be acted by Christians who are no Officers let it be proved that the rules about Ordination are to be put in practice by Officers onely They might hold forth that some Officers might ordain and yet be far from holding forth that the people may not Ordain Object 4. From the nature of Ordition It is a potestative and authoritative Jus Divin Min. p. 186. Mission It is an eminent act of jurisdiction not onely confirming a Minister in that office which he had before by Election but conveying the very office-power of preaching and administering the Sacraments It is that which gives the essentials of the Ministerial call and therefore by the rule of the Gospel it belongs to Officers and not to private persons The Scripture doth accurately distinguish between Church-rulers and private believers Heb. 13. 17 24. 1 Thess 5. 12. Private persons can with no more lawfulness convey power to another to administer the Sacraments then they can themselves lawfully administer the Sacraments Church-power is first seated in Christ the head and from him committed to the Apostles and from them to Church-officers And they alone who have received it from the Apostles can derive and transmit it to the other Ministers c. Ans 1. We deny that Ordination is a potestative and authoritative mission We have shewn that there is a vast difference betwen mission and Ordination 2. We deny that Ordination is any act of jurisdiction at all much less is it an eminent act of jurisdiction They would prove that the people may not ordain because ordination say they is an act of jurisdiction and that it is such an act they have not proved and therefore the Argument falleth of it self What they have added is far from proving it as appeareth by what followeth 3. We deny that Ordination conveyeth the Office-power of preaching and administring the Sacraments or that it giveth the essentials of the Ministerial call the grounds of this denyal we gave before 4. If Ordination did convey office-power or gave the essentials of the Ministerial call yet that doth not prove into be an act of jurisdiction It is an ordinary thing for the Free-men of a Corporation to convey office power or to give the essentials of a call to office to their Bayliffs and other Officers and yet the Free-men are no Officers nor cannot be said to put forth an act of jurisdiction herein And as it is without Scripture-proof that if private persons may convey power to others to administer the Sacraments then they may administer the Sacraments themselves so it is against the very rules observed in civil societies where it is ordinary for such to have a lawful power to give the essentials unto the call to office who have no power to execute the places of those Officers which they make but ought to be ruled by that power so communicated In civil Corporations the Officers are as clearly distinguished from the people governed as in Church-affairs they can be and yet the persons governed convey the power to the Governors and this without any act of jurisdiction by voluntary subjection and so in Church-matters the people convey office-power not by an act of jurisdiction but by voluntary subjection or promising reverence submission and obedience in the Lord to such persons in things wherein they act according to the Laws of their places and the perscriptions given unto Officers by Jesus Christ All Church-power is first seated in Christ the head and some was from him committed to the Apostles and some power also is committed to other Church-officers but that the derivation of it is by Ordination or by any act of jurisdiction is not proved and therefore the Argument is of no force against the peoples acting in Ordination Our brethren tell us of some that renounce and disclaim all Ordination from Ministers as unwarrantable and Antichristian and take it up from the people as the onely way of the Gospel Who these are of whom they speak we know not If some have renounced Ordination by Bishops usurping power above ordinary Elders and others have asserted that the people may ordain in case a Church hath no Officers in it yet they do not hereby either renounce Ordination it self or all Ordination by Ministers one of which they must intend by the Ordinance of Christ which they say is renounced and hence they are far from running upon the evils which our brethren mention or plunging themselves into such an inextricable difficulty as to renounce all the Minister and Churches in the Christian world and turn Seekers and therefore these objections concern not us And now from all the premises we shall conclude until we receive further light that the Scriptures do witness the essence of a call to office to consist in Election and that in some cases the people may ordain their own Officers and that such as are furnished with preaching gifts and graces may exercise them publickly without Ordination FINIS

a relation yet it doth not follow that it is so by whomsoever it be performed Obj. 2. Heb. 7. Without controversie the lesser is blessed of the greater Answ The Apostle asserteth Christ to be an High-priest after the Order of Melchisedec Heb. 6. ver 20. and giveth a reason of it Heb. 7. 1. and in the excellency and greatness of Melchisedec he setteth forth the excellency of Christ who is after has order ver 2 3 c. he proveth the greatness of Melchisedec and so of Christ because he blessed Abraham ver 6. and so must be greater then Abraham who received the blessing ver 7. without all contradiction the less is blessed of the greater But what is all this to prove that preaching is an act of authority Doe preachers succeed Melchisedec or Christ Can they bless with a High-priests blessing Are they greater then Abraham as he that gave this blessing was There is a blessing of reverence and worship so men bless God Psal 68. 19. Blessed be the Lord who dayly Dickson londeth us with his benefits There is a blessing of Charity so men bless one another by mutual prayer Rom. 12. 14. Bless them which persecute you bless and curse not It is required as a duty not of preachers only but of all Christians thus to bless yet neither of these kindes of blessing do imply superiority or authority or that he is greater who blesseth then he that is blessed He that blesseth by an Original inherent power as Christ doth he is greater then he that is blessed and of such blessing the Text speaketh but he that blesseth Ministerially and instrumentally is not alwayes greater then he that is blessed nor is the blessing alwayes an act of authority Object 3. The Apostle suffers not women to preach because they may not usurp authority over the man 1 Tim. 2. but is commanded to be in subjection upon which place Oecum The very act of teaching is to usurp authority over the man Answ There is a plain distinction and difference made in the very text alledged between teaching and usurping authority for the words are these But I suffer not a woman to teach nor to usurp authority over the man but to be in silence 1 Tim. 2. 12. That particle nor doth plainly intimate that two things are forbidden 1. Teaching 2. Usurping authority And a womans usurping authority over her husband seemeth to be the thing directly forbidden by the Apostle rather then the usurping of authority over the Church and hence the words are nor usurp authority over the man and the reasons inforcing it from the mans being first created ver 13. and from the womans being first deceived ver 14. speak it to be an usurping authority over her husband rather then over the Church that is forbidden However there is no such thing found in the Text as that the act of teaching is to usurp authority over the man Object 4. The publick work of the Ministry of the word is an authoritative administration like unto that of Cryers Heralds and Embassadors to be performed in the name of the Lord Jesus and therefore may not be performed by any but such as are authorized and immediately or mediately deputed by him 2 Cor. 5. 19 20. appears because in preaching the Key of the Kingdom of Heaven is used Answ 1. These titles we spake to in another place and thither we refer the Reader 2. A warrant from the written word to preach is authority enough and this we have shewn gifted men have If men who are not authorized by Christ to preach will do it and if this be an usurping of authority yet what is all this to prove either 1. That it is to usurp authority over the Church Or 2. That to preach without Ordination to the work is to usurp such authority over the Church These are the things which not being proved their Argument falleth 3. That there is a Key of Knowledge we grant Luk. 11. v. 52. which Christians who are not in Office may use 1 Cor. 12. ver 7 8. 1 Cor. 14. 1 Pet. 4. 10 11. And in Discipline the power of 1. Excommunication is the binding Key that which shutteth the Kingdom of Heaven the Church against offendors 2. Re-admission is the loosing Key or that which openeth the Kingdom of Heaven the Church to such as repent Matth. 18 vers 17 18. If he neglecteth to hear the Church let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye shall bind on earth shall be bound in heaven and whatsoever ye shall loose on earth shall be loosed in heaven Here the binding Key and the loosing Key are used about Church-censures and if both these were given to the Officers onely which we deny yet gifted men might preach neither can they gain any thing from the Keyes to prove that preaching is an Act of Authority much less to prove their Proposition Argum. 6. That which the Scripture reproves may no man practise But the Scripture reproves uncalled men for preaching Therefore The Minor say they appears in that the false prophets are reproved Jerem. Jus Divin Minist p. 89. 23. 21 32. not onely for their false doctrine but also for running when they were not sent I am against them saith the Lord a fearful commination if God be against them who shall be with them The false prophets themselves accuse Jeremiah Jerem. 29. 27. for making himself a prophet which though it was a most unjust and false impuration yet it holds forth this truth That no man ought to make himself a prophet the false prophets themselves being witnesses The Apostles in the Synod of Jerusalem speak of certain men that went out from them They went out they were not sent out but they went out of their own accord and this is spoken of them by way of reproof And then it follows They troubled you with words subverting your soules He that preacheth unsent is not a builder but a subverter of souls Answ 1. We deny that the Scripture reproves the preaching of gifted men who are unordianed to Office This Argument if it were wholly granted yet it proves not at all what it is produced for Their proposition is That none may do the work of the Ministry without Ordination or being solemnly set apart thereunto Their Argument to prove this is The Scripture reproveth uncalled men for preaching therefore uncalled men may not preach We may grant that uncalled men may not preach and yet may assert that unordained men if gifted may preach For gifted men are called to preach though they be not ordained Let them prove that Ordination is the onely Call to preach if it were granted that Ordination is the Call to Office as elsewhere they endeavour to prove yet it would not follow that there is no Call to preach without that unless it can be proved that there is no preaching but by Office 2. The places alledged