Church Members Set in Joint

To all the faithful in Christ Jesus, and all other my Country-men, who may chance at any time to be Readers of this Book.

MY hearts desire and prayer to God for you all is, that you may be saved, and that you may be rooted and established in the faith of that Christ and Gospel which you have received, and by which also you are saved, if you continue steadfast unto the end, & be not removed from him that hath called you into the grace of Christ, to give ear to seducers and false prophets, who pervert the Gospel of Christ, and subvert the faith of many. Questionlesse the days are come upon us, of which our Savior hath foretold us long ago, that many false prophets shall arise, and deceive many; yea (if it were possible) the very elect themseles: who may therefore the more abundantly rejoice in this confidence that God will keep them by his own power through faith unto salvation; when they shall perceive themselves planted upon a rock that is higher then the gates of hell, stronger then the rain and tempests that assault them: by the power of which they are enabled to stand, even in such times as these (which are the worst of times) when so many hundreds fall on the right hand and on the left. Amongst many other means which God (J doubt not) will teach you to make use of for your continuance in the faith: the matter of this ensuing Treatise gives me occasion to speak of one, which is a high prising of and diligent attendance upon the ministry, • he word: that word I mean which is preached by those who are sent of God and this Church for the same purpose. In my short experience I have observed that the Devils grand design for the raising of his own Kingdom, hath been in all ages to hinder the efficacy and authority of the public Ministry. In the days of Antichristian darkness there was either no preaching at all, or none but that which was delivered in a strange language, by which the people received no benefit. In latter days, under the Prelates tyranny here in England, what stone was left unrolled to discourage and undermine the most saithsull, holy and learned ministers: either by withholding from them a competent maintenance (whiles many a profane superstitious dotard and dumb dog had more then enough) or by enjoining an ungodly compliance to human and antichristian inventions, Ceremonies, Oaths, Subscriptions, &c. which their consciences could not away with: Hence many professors made it the greatest part of their religion, and made this their rest, even to go up and down, to hear Sermons, and speak against those (persons or things) that were the occasion of muzling the mouths of so many of God's messengers. In these days the door is opened so wide, that who so will, may now take upon him that high and holy calling, and under pretence of preaching the Gospel, vent privately and publicly all manner of untruths, and because they cannot raise themselves to that high pitch of preferment which they aim at, as long as godly Ministers bear witness against them both in Pulpits and Presses: therefore they possess their Proselytes with all the prejudice they can against their Ministers, either their calling is Antichristian, or they are men of an Old Testament spirit, or (at best) they are Black-coats. Hence many, who have acknowledged often with much comfort that God had made their Minister instrumental, not only to turn them first unto God, but to build them up in faith, and knowledge and all grace, and have formeriy loved them so dearly that they could even have pulled out their eyes to have done them good: yet now they disfrequent their company and their Ministry: and lay themselves open thereby to all manner of Temptations and delusions: and the farther they fall away, the higher they raise up themselves in their own esteem, giving forth that they are all taught of God: and hence they take upon them desperately to broach all manner of proud Atheistical conceits; one questions whether there be any Heaven or Hell, or any Resurrection from the dead: another thinks himself to be as good a Christ as Christ the Lord, and doth not fear to say that the God-head is as much in him as it was in Christ, &c. whose distemper is the more despreate because the nature of it is to admit of no remedy. In the midst of this confusion whether shall we fly? The Land is become like some deep pit in a wilderness into which are fallen Toads, Mice, Frogs Serpents and all manner of vermin, and there they bite and devour one another: Religion is turned into a very gallimafra of errors and heresies, and each heresy brands all other doctrines with the name of Heresy, besides it self. The wise and eternal God which made the world out of a Chaos, and brought light out of darkness, in his rich mercy bring light and order out of this dismal hellish confusion, and let all that love the Truth say Amen.

In order to which end I have under-taken in this ensuing Treatise according to the ability I have received, to make forth this truth against Chillenden and all his followers, that there is no ground either in reason or Scripture for private persons, though never so well gifted, to preach publicly unless they be thereto called by the Church: intending shortly (if God permit) to prove positively from the Scriptures that preaching is a work peculiar to Church-officers. And before the Reader peruse the Treatise it self, I shall desire him to take notice of these two particulars.

1. That all the arguments which I have here undertaken to answer, are stolen out of a Book of Robinson's (the famous Separatist) entitled The people's plea for prophesying. I believe Chillenden would be content that the child should be divided; for if it be wholly given to the right father, upon my credit Chillenden must have no part in it.

2. I have not taken notice of many places of Scripture written in the margin, but of those only to which he doth expressly refer his Reader: partly because they are very unequally ascribed, not parallel to the line to which they refer; and partly because most of them are places from which he borrows words or phrases occasionally mentioned, nothing at all pertaining to the main scope; many other things of less consequence I have passed over, but nothing of moment as I know of. Farewell.

Imprimatur,

An Answer to a Book entitled Preaching without Ordination.

THe Lieutenant, before he comes to speak a word to the Question by himself propounded in the fore-front of his Book, viz. Whether men may Preach except they be Ordained: premiseth many things to consideration, which are neither of any necessary dependence upon each other: nor of any use imaginable, either to the clearing and well stating of the Question, or to the confirmation of his own opinion touching the Question. For which reason I shall not now retreat so far from the business in hand, as to make an incursion upon his praecognita (things which neither of us are concerned in, as to this present controversy:) but shall there begin to answer where he begins to make good his undertaking, after he hath brought about the Question (as it were by countermarch) into its former place, and applies himself to the proof of the affirmative; namely, that it is lawful for a person not ordained to Preach. Thus far only I shall follow him, as to make use of his method in premising some few Positions for the better stating of the Question between him and me.

First then I cannot but take notice that everyone of his stolen Arguments, whereby he labors to evince the lawfulness of preaching without Ordination, are of equal force to prove the lawfulness of preaching without the Churches choice and approbation: the thing wherein himself and others of his way do place the very essentials and vitals of a minister, as to any outward call, as may be seen in his positions Pag. 2: and 3. and then to what purpose is a Liberty of Choosing their Minister given to every particular congregational Church, as the thing whereby he is made a minister: seeing every private gifted Christian, eo ipso because gifted, may take upon him to preach publicly though neither ordained nor yet Chosen by the Church? for such an intrinsicall connection doth this Author make between gifts and preaching, that, if his Arguments be sound there need not intervene so much as the Churches Election, nay farther, not so much as a trial of those ministerial gifts & qualifications which himself acknowledgeth to be requisites before a person be ordained, Thes. 6. 2. I desire the Reader to take notice, that when we preach for Ordination as a thing requisite to a Preacher, we are to be understood according to the Analogy of these following advertisemntes.

1. That by Ordination we mean an act of the Church, whereby a person is solemnly set apart for the dispensation of the word, Seals and Censures, by way of peculiar office: we do therefore at this time wave all disputes about the persons ordaining, and all other rites and circumstances pertaining to Ordination.

2 Preaching we take in the strictest sense for an explication and application of the Word of God with all authority, to the information, exhortation, reproof or comfort of them that hear.

3 We acknowledge it a duty incombent upon all Christians (whether eminently gifted or no) even the least and meanest, to reprove, exhort, in struct and comfort one another, as occasion shall be offered, in away of love, and of equal and mutual interest, as members spiritually of one another, and heirs together of the kingdom of life.

4 In a Church that hath not its complete constitution and organization (which Chillenden Calls a Church not perfectly brought under Gospel order) or in other Cases of absolute necessity: we admit in reason of a liberty for private gifted Christians to preach the word: though the Scripture hath neither any particular precept for it, nor clear pattern of it, as I know of. Yet in no case can it be allowed that any private Christian (though never so well gifted) shall take upon him to preach to any Church, unless he have at least the election and approbation of that Church: which we suppose to be a sufficient outward call, when the Churches condition is (as it may be) such, as that it is morally impossible to have a better. Jus divinum positivum, cedit juri divino naturali, when they are inconsistent each with other.

5 If any Christian hath others in subjection under him, he hath thereby authority to instruct, reprove and exhort them out of the word of God. Men were made immediately for God, immediately for one another, or for one another in the Lord. Religion hath the command of all men's faculties, conditions, and actions, to refer and order them immediately to God's glory, that the whole man may live wholly unto God He must therefore live unto God in respect of his power over others: that is, his power over others must be ordered and improved to God's glory, else he lives not wholly to God; Hence we grant, that a father or master in his family may instruct, exhort and command his children and his household to do justice and judgment. A King or Magistrate in the Common-wealth may exhort and command his subjects to the general duties of Religion. For Religion refers all power to a Spiritual end. But some power is immediately Spiritual, as the power of the Ministers of the Gospel, the immediate end or object whereof is the Spitituall good of their people. Other power is more remotely Spiritual, which though it ames at Spiritual good, yet it attains it not but by the intervention of that power which is immediately Spiritual v. 8. The Magistrate ought to look to the spiritual good of his people, therefore he may command them to give diligent attendance to the Word preached and to practice according to what is taught, and may make use of many perswasives and dissuasives as he thinks fit, which is as much as any of the Kings of Israel ever did in any of their instructions or public exhortations to their people. The like may be said of all other power, domestic or military. These things being premised, the truth I shall undertake to defend against Mr. Chillenden, is this,

That it is utterly unlawful for any Christian whatsoever, gifted or not gifted, to take upon him ordinarily to Preach the Word in the name of the Lord with all authority before the Church publicly assembled, unless he be called and set apart thereto by the Church. Hereof I might bring proof sufficient: but my war is at this time defensive, not offensive. Let us therefore try what strength our adversary is of.

Having therefore first supposed that Churches have power to choose, yea and to Ordain (which is false) their own Officers, he infers thus.

Chill.

If the Church have power, it must be granted that first there must be a Church having this power, before there can be any Officers rightly ordained. Therefore, if men may not Preach before they be ordained, how can men be completed to the Faith and order of the Gospel?

Answ.

The meaning of this Argument I suppose is this, the Church is before the Minister. The Church is called by the Preaching of the Word; therefore some who were no Ministers ordained, must necessarily be supposed to be Preachers; for without preaching no Church; and without a Church no ordained Officer. I list not now to take notice of every error, only in reference to the present controversy, I answer, 1. The eldest Church had a Minister before it, as every effect hath its Cause before it; The first Churches were gathered by the Apostles, Prophets and Evangelists; who were men ordained and sent of God for that purpose, John 5. 16. And being gathered, were by the Apostles themselves commended to the care and watchfulness of ordinary Elders, Act. 20. 17, & 28. Who were persons, not only gifted, but ordained, Act. 14. • 3. Tit. 1. 5. that through the hand of God going along with them, Churches might be edified, increased, multiplied, unto the worlds end, Eph 4. 13. In succession of ages there has been succession of Churches, and succession of Elders; but both the one and the other miserably corrupted and defaced in the common deluge of Antichristianism. The way of Elders entering into their Office, we acknowledge to have been corrupt in all its circumstances, yet for the substance valid: as Caiaphas his entering upon the Priesthood in such an irregular way, was unallowable, yet being entered, it stood, and God himself, did not withhold from him a Spirit of Prophesy, in the time of his Priesthood, which was a common sign of confirmation given unto men that were called to any weighty and public Office in Israel. But I perceive Chillenden ascribes not much to this Argument, and therefore I have reason to say but little to it, especially because learned men (such as Mr. Rutherford and others) have said so much to it in their late writings upon the controversies of these times.

Chill.

Chil. His second Argument in a word is this. It is lawful for a man that intends the Ministry, to Preach before he is ordained, for trial. Ergo to Preach without Ordination is lawful.

Answ.

Ans. It is lawful without all question for a man that intends the public Ministry to Preach for trial before them that are to judge: but from hence to infer, that every private man of what condition soever, who has no purpose nor inclinations to apply himself wholly and only to the work of the Ministry, may thrust himself upon a course of constant preaching publicly, before the Church, without reference had to any trial or judgment concerning his abilities, is wild reasoning. A man that Preaches for trial is supposed to be called thereunto by the Church, by virtue of which call (if he accept of it) he is a Minister in fieri, though not in facto esse, and may therefore lawfully perform those actions which tend to complete him in the execution of that charge which he is entering upon: all Ministerial actions he may not perform, unless he be Ordained (for ordination is that which gives complete Ministerial power) nor yet this single act of Preaching can he perform, with such authority, and confidence of God's assistance, as after he is ordained, as 1 Tim. 4. 14. For his Call being but imperfect, it can give him but an imperfect power: how beit whatsoever actions are conducible to the end of his Call (which is to give testimony concerning his abilities for the Ministry) those he may perform, till by Ordination his Commission be enlarged, and extended to all Ministerial actions. The sons of the Prophets were wont to exercise their Prophetical gift, before they were generally received and acknowledged as Prophets. 1 Sam. 10. 5. 2 King. 2. 7. &c. The Apostles and 70 Disciples whom Christ sent forth, Luke 10. 1. and Matth. 10. might do, and did many things by virtue of that Commission which then Christ gave them: yet those things which he gave them in their last Commission as Apostles, John 20. they neither did nor might do when they were first sent out; their Call did not reach to it. So a man that intends the Ministry and is called to give trial of his gifts, may Preach in reference to that end, (which another may not) though he may not administer the Sacraments, nor yet make a continual trade of Preaching.

Chill.

But (says Chillinden) if a man may Preach one Sermon, why not two, then why not twenty? And if one month, why not twelve months?

Because the Churches calling of him to Preach for trial being a transient action, having order and reference to Ordination, as a more pefect and completing action, cannot imprimere indelebilem Characterem as Ordination doth. My meaning is, it does not, nor cannot convey an habitual power of Preaching, because it is not the ultimate & last action that doth complete a man in his Ministerial Office. 2 It exceeds the end of this Call, which is supposed to be this, namely to give a testimonial concerning his faculty in preaching, that others may judge, whether he be 〈 in non-Latin alphabet 〉 apt to teach, &c. and not one or two, or three Sermons to men that are judicious and discerning (such as they that try others for the Ministry are or should be) is as sufficient for them to ground their judgment of a man's abilities upon, as two hundred.

Hitherto Mr. Chillenden hath contended with reason, and is proved but an ill Logician, let us now inquire into his proofs from Scripture, and see whether he be any whit a better Divine.

Chillend.

His first Argument is drawn from the example of Eldad and Medad, and Moses words upon the report of it, Numb. 11. and 26. to 30.— The Spirit rested upon them—and they Prophesyed in the Camp—And Moses said—would God all the Lord's People were Prophets, and that the Lord would put his spirit upon them. Chillenden begins with the last part of the Argument first, namely Moses his speech, and afterwards presseth that example of Eldad and Medad more closely. I shall go trace him in his own method, and see whether it leads to the conclusion pretended.

Answ.

Reader take notice, Moses here wisheth that all the Lord's people were Prophets—not Priests or Levites (I mean ordained Officiall men) but Prophets, such as Eldad and Medad &c.

Moses wisheth they were Prophets, not ordained Officiall men: He need not desire it; for they that had a spirit of Prophesy were thereby extraordinarily and immediately ordained of God to the work of Prophesying. For Prophesy was not a permanent habitual gift, such as was in the power of the Prophet to exercise when he would: but it was an impression made in the mind by the immediate operation and irradiation of the spirit of God, stirinrg up a man at certain times to Prophesy, Ier. 42. 7. Hence it was not in the power of man, (who had the power of Ordination in other cases) to Ordaine a man to be a Prophet: as in the time of the New Testament it was not in the power of men, no not of the Apostles themselves, to Ordaine another to the Office of an Apostle; but all that were chosen to be Apostles were appointed immediately by Christ, as the 11 Disciples, and Paul, Gal. 1. 1. and Matthias, Act. 1. 24, 25, 26. This observation therefore is a nullity. Had Moses spoken of a Function, unto which Ordination had been applycable, no doubt he would have wished that they might have been ordained before they had exercised it habitually, but speaking of such a work unto which nothing was requisite—but the pouring out of the Spirit, what need he speak more then he did? 2. Let us apply it to the thing in hand: grant that he had wished it to Christians now living: I ask, doth he wish a Spirit of extraordinary Prophesy (such as theirs was, as I shall prove anon) or of ordinary Prophesy, such as is common in these days of the New Testament, if extraordinary, then he had wished that which no Christian could have taken hold of, for a spirit of extraordinary Prophesy hath not been in the world since the Scriptures were perfected: if ordinary, then it makes for us, for then he wishes such a Spirit as doth not exclude, but include Ordination, the Scripture acknowledging no Prophets in our days but Ordained Preachers, unless it be those false Prophets, and false Teachers which the Apostle speaks of, 2 Pet. 2. 1. 1 John 4 1. For my part I judge he speaks of such a spirit which himself had, and which was then poured down upon Eldad and Medad, which was extraordinary, and therefore not applicable to us. 3. The speech it self is to be understood as it is uttered, not indicatively but optatively. For Moses doth not wish absolutely that all the Lord's people were Prophets, but quantum adse, as for his part, he envied no man that had the Spirit as well as himself, nor would he have his servant Joshua, or any man else to envy for his sake, but he wisheth all good to all men as it might be expedient for them. This is the plain meaning of the place, as he that reads may quickly understand, The like speech hath Paul, 1 Cor. 14. 5. I would that ye all spake with Tongues, yet he says before, Chap. 12. 29, 30. Are all Prophets? Do all speak with Tongues? His meaning is, (the same with Moses ) he woe •• d not that the dignity of his person should stand in the way, or be any hindrance of others from partaking in the like gift. q. d. As for my part I can easily bear, yea I wish that that gift of Prophesy which is in me, were common unto all, nor will I have any man forbid for my sake: and this I am persuaded is the sincere desire of every faithful Minister, even of the most eminent, that yourself (Mr. Chillenden ) and all Christians might have the same spiritual gifts which they have, if it might stand with the will of God and order in the Church. But what then? Is this any ground for a man to run before he is sent? Jer. 23. 21. But Chillenden (it seems) doth judge the giving of the Spirit a sufficient sending. For thus it followeth.

Chill.

That which made them Prophets was the Lord's putting his spirit on them. Why then should not men now, to whom God hath given of his spirit, with gifts, utterance, and knowledge be Prophets and Preachers?—The gifts of God are not given to be hidden under a Bushel, or to be kept in a Napkin, &c.

Answ.

Doubtless the Lord's putting of his Spirit on them, made them Prophets; but this pouring out of the Spirit did eminently include Ordination, or that which was equivalent or transcendent to it, even an impulsive command from the Spirit which they could nor resist, Amos 3. 8. The Lord hath spoken, who can but Prophesy? Yea, I conceive that the Spirit so over-poured them, as that they were not masters of their own words and gestures, but were acted by a secret Spiritual violence, even above themselves to an high and extraordinary sublimity of speech, and insolency of gesture, to the astonishment of those that beheld and heard. Of Saul it is said that when a Spirit of Prophesy came upon him, he stripped off his clothes, and lay down naked all that day and all that night, 1 Sam 19. 24. And in respect of those insolent expressions and gestures which they were carried forth to, that did they receive the Spirit of Prophesy suddenly falling upon them, it became an ordinary speech in Israel, if they saw any strange and insolent carriage in a man (yea though it came from an evil Spirit) to say that he Prophesyed, 1 Sam 18. 10. And we know that the Spirit falling upon an ungodly man, so overmastered him, that he spake what he never intended nor had any mind to speak. Balaam I mean. Num &. 23. 24 These Prophets therefore, w ••• rather passive then active, in their Prophesyings: which I conceive to be the reason why the Hebrews for Prophesying use the word 〈 in non-Latin alphabet 〉 in Niphal, the passive voice, Prophetaties est, there being no Hebrew word of the active signification to express it by intimating that men were rather passive then active in Prophesying. Hence they could not use those expressions and gestures which are naturally most persuasive (as men in Preaching do) but such as they were, acted too by the Spirit, yea and what they spake, they spake from the Spirit, even divine mysteries immediately inspired, wherein it was impossible for them to err, though such they might be as they themselves understood them not, whereas our Preaching consists in an explication and application of the Word, which the simple and unlearned may wrest through their ignorance, either to a wrong sense in explication, or to a wrong subject in Application. And lastly, the end of this spirit of Prophesy was to be as a sensible sign of confirmation to them that received it, that God had called them in particular to some great and eminent employment, Numb. 11. 16, 17. Hence tis said verse 25. They Prophesyed and ceased not: so the Chaldee translateth it, but the Hebrew word is 〈 in non-Latin alphabet 〉 they added not. viz. to Prophesy anymore (as D • ut. 5. 22. These words he spake, and he added no more) intimating that then indeed they Prophesyed, but not from thenceforth continually; because the Spirit was given them but as a temporary gift and miracle for confirmation of their Office. As unto Saul, 1 Sam. 10. 6. and Caiaphas the High Priest. John 11. 50, 51, 52. Now lay all these together, and it will appear that in efficient, matter, form, and end the Prophesying spoken of, Num. 11. was extraordinary: and therefore Chillendens inference from that to ours is most notoriously inconsequent. Put it briefly in some form: Eldad and Medad having the Spirit did prophesy. Therefore they that have the Spirit now may forthwith prophesy. No more but up and ride. Because they prophesied de facto, (for they could not choose) does it follow that every spiritual man may now do it de jure? They spake by the impulsion of the Spirit (which impulsion was an authoritative sending or calling) doth it therefore follow that they who are only gifted, and have no such extraordinary impulsion, may prophesy, though not called thereto by the Church? They spake spiritual mysteries immediately inspired, and therefore could not err: doth it therefore follow, that any private gifted Christian may undertake publicly and with all authority to expound and apply the Word, which in these days (Prophesyes and Visions being ceased) cannot be done, as may be most for edifying, without some insight into the Logic, Grammar and Rhetoric, which are, none of them; any part of those gifts, that Chillenden acknowledgeth to be requisite to make a man able for the work of the Ministry. If the Apostles and Prophets in writing the Scriptures have laid Arguments and words together, it is requisite for the better understanding of the Scriptures, that a man be able to take their Arguments and words a sunder, which how it can be done, without some insight into Logic and Grammar, I have neither Logic enough to conceive, nor Grammar to utter: though above all, I acknowledge a necessity of a spiritual illumination, and opening of the understanding by the Holy Ghost, that a man may discern of the spiritual meaning of that which lieth hid under the Letter. By all which (besides that which is already spoken) it may appear how invalid that inference is, which Chillenden makes by way of interrogation thus, Why then should not men now, to whom God

Chill.

hath given of his Spirit, with gifts of utterance and knowledge, be Prophets and Preachers.

Answ.

Because their gifts, (upon whose practice this Doctrine is grounded) were extraordinary, and therefore whether they expressed them with, or without Ordination, it maketh nothing pro or con as to our present question, which is to be understood of ordinary preaching. But besides those gifts carried a Commission in their hand, to every man that received them, that he might lawfully, and must necessarily make use of them to his praise that gave them. The extraordinary pouring out of the Spirit in such an immediate, sudden, plentiful and powerful manner, was equivalent to a voice or Call from heaven, and gave sufficient authority for the actual exercises of those gifts. But as for ordinary functions, in the execution of which gifts were necessary as well as in Prophesy, there did ever concur a Call from God either immediately, or mediately by his Church: without which Call, whosoever should intrude into the doing of the work pertaining to that function, was a false Priest, false Apostle, false-Prophet, false-Teacher. In the Ministers of the New-Testament, it is perpetually required that there be not only 〈 in non-Latin alphabet 〉 (ability in respect of gifts) but 〈 in non-Latin alphabet 〉 (power or liberty in respect of Call) in all the Ministerial actions they perform.

And if the gifting of men did enable them with pleny-potency for preaching in a public Ministerial way, I see no reason why Paul or any other being put upon it to show their authority by which they preached, should always plead their 〈 in non-Latin alphabet 〉 or lawful Call, and not their 〈 in non-Latin alphabet 〉 or ability in respect of gifts, which they perpetually do; and not they only, but the Scriptures themselves put an express difference between gifting and sending (the two essentials in a Ministen) the one materializing him, the other formalizing him, as I may so speak, as Joh. 20. 21, 22. First he sends them ( As my Father hath sent me, so send I you ) then he gifts them, Receive you the Holy Ghost, Ier. 1. 5. I have separated thee, &c. There's his sending, and ver. 9. The Lord put forth his hand and touched my mouth: there's his gifting. Isaiah is gifted, Isa. 6. 6, 7. but withal he is sent v. 8, 9. so Ezekiel chap. 2. 2. cum ver. 3. So every Preacher of the Gospel must be gifted, 1 Tim. 3. 2. Apt to teach. And yet withal he must be sent, Rom. 10. 15. How shall they Preach unless they be sent? which sending (though the Lieutenant will have it to be by infusion of gifts, and that without any reason alleged, or anything like it, as may be seen in his Book Pag, 23.) must needs import an authoritative mission 〈 in non-Latin alphabet 〉 according to the clear etymology of the Greek word; which manifestly alludes to the name of an Apostle, a name given by Christ himself to them who were first sent by his command to preach the Gospel, Luke 6. 13. And it signifies one that is sent, (not any way) but as the Ambassadors of Princes use to be sent with their masters mandates. This is also clear by the very letter of the Text. For they that are sent are they that bring the glad tidings of Salvation: And who are they? The watchmen saith Isaiah, in the place from whence these words are borrowed, Isa. 52. 8.) who in Hebrew are called 〈 in non-Latin alphabet 〉 in Greek 〈 in non-Latin alphabet 〉 which is the very simple word by which the Apostle Cals the Elders of Ephesus, (who were ordained Officers) and in them all the Ministers of the Gospel to the worlds end, Act. 20. 28.—Over which the Holy Ghost hath made you overseers, or Watch-men, as they are called in Jsaiah: To say nothing at this time, that it is a manifest abuse of the word [sending] to interpret it of sending by gifts infused; in which sense, if Chillenden will undertake to show where it is taken but once in all the whole Scripture: I will undertake to show that it is taken above a hundred times in that sense which I now contend for. But of this place more hereafter. In the mean time I suppose this last consequence is sufficiently battered, partly because the Spirit of Prophesy, spoken of, Numb. 15. carried along with it an impulsive command, or immediate Call from God: and partly because the Prophesy it self was extraordinary, and therefore cannot be compared in any due proportion with our Preaching, that from the requisites or non-requisites into the one, we may infer the requisites or non-requisites to the other, no more then we may argue thus. Mr. Chillenden being unordained doth fight: therefore being unordained he may Preach.

Chill.

But let us see what follows. The gifts of God are not given to be hid under a Bushel.

Anws.

From hence our Savior infers that the Ministers of the Gospel, (whom he then sent into the world to Preach) should cause their light to shine forth before men, Matth 5. 16. What is this to private gifted Christians? A Candle is lighted to be set in a Candlestick. The Candlestick in the Reddition must be the Church, as Rev. 1. 12, 13. They that are set in a Candlestick proportionably, are the Ministers of the Gospel, who shine forth (more eminently) as Lights in the Church. They must therefore, first be set in the Candlestick, before they can give light to them that are round about. And how is that done? By being gifted and doubtless not so only, Act. 13. 47. So hath the Lord commanded us, saying, I have set thee to be a light to the Gentiles, &c. Cor. 12. 28. God hath sent in his Church (not gifted men) but Officers, Apostles, &c. And our Savior speaking the same parable, Luke 11. does put an accurate distinction between the light of his Ministers, and the light of eminent gifted Christians; of the former he says that they are set in the Church (or Candlestick) that they may give light unto others, ver. 33. And of them that receive this light, he saith they are thereby enlightened, not so much to enlighten others, (though that also they ought to do in their place) as to make themselves lightsome and glorious in the Church, ver. 36.

Chill.

Talents must not be hid in a Napkin.

Answ.

What then? Therefore every man may improve his Talent in a disorderly way. This is fine reasoning, peradventure a subject in some kingdom may be every way better qualified for the well managing of the Scepter, then the King himself: may he therefore take upon him to dethrone his lawful King, and set up himself in his place? A woman may possibly have more wisdom then her husband in the family, or more knowledge & grace then a Minister in the Church: may she therefore usurp authority over her husband in the family, or over her Pastor in the Church? the truth is, this excellent principle (miserably perverted) hath been the dark Cellar wherein that powder hath been hid, which hath almost blown up all Government, both in the State and Church, and Army, and hurld all things into black confusion. And I am sorry that any of my Country-men (especially such as pretend to Religion and the fear of God) should border so near upon the Spirit of Corah, as to be of the same mind, and to speak the same language, Numb. 16. 3. They gathered themselves together against Moses and against Aaron saying, you take too much upon you, seeing all the Congregation are Holy everyone of them, and the Lord is amongst them: wherefore then lift you up yourselves against the Congregation of the Lord? The same answer therefore, which Moses gives to them, may I return to Chillenden, and all others that make use of this Argument, ver. 9, 10. Seemeth it but a small thing to you, that the God of Israel hath separated you.—And hath brought you near to him—and seek you the Priesthood also? Surely he that hath a Talent, and employs it not, shall be esteemed an unprofitable servant. Every gift hath its 〈◊〉 , & yet every Christian must remember that he hath his 〈 in non-Latin alphabet 〉 Rom. 12 4. his own proper work, in the performance of which he ought to abide with God, 1 Cor. 7. 24. Can the hand do no service in the body, because it is not the head? In Fine, if there be any man in the Church, that hath the spirit of Grace, government, wisdom and utterance, whereby he is fitted to preach the Gospel, though he hath not that measure of knowledge in languages and other Arts, as were desirable, yet if he be sound in Faith, in Doctrine, and in manners, he shall do a work acceptable to God, and the whole Church will thank him, if he shall desire the Office of a Bishop, 1 Tim. 3. 1. suffer himself to be proved, ver. 10. and (being approved) to be ordained by the laying on of hands, chap. 5. 22. And I am apt to think that no man who doth sincerely intend to preach the word of truth, as it is in Jesus, and affects not an unwarrantable liberty of preaching when he list, and desisting when he list (which being ordained he may not do) I say I am apt to think he cannot really stick at that order of admission and entrance into the Ministry, to which the Scripture gives such a clear and abundant Testimony. And thus much for the first Argument, and for all the pieces of Arguments which are here and there, immethodically scattered up and down, which are neither sufficient to prove the whole scope of the Author, nor yet have any dependence on any proposition of the grand Arguments: As for the two objections which Chillenden proposeth to himself, and answereth, let him that owns them make them good: for my part I would be loath to defend a truth of GOD with such objections: though in the latter of the two, I conceive there is more strength then Chillenden is aware of, if it be well pointed. I shall say nothing to it now, because I shall have occasion to make it good anon; only this I cannot but observe once for all, that this Lieutenant is very good at making Jack a Lents, and then insulting over them with drawn sword, here I could have thee, and there I could have thee. I presume no judicious man could ever have it in his mind to make such slender objections as I often meet with in this little Pamphlet, and therefore I suppose they are eggs of his own hatching. But let us pass them over, and come on to the next Argument.

Chillend.

2 Chron. 17. 7, 8, 9. The Princes of Judah ( who were no ordained Ministers) Preached the Law to the people.

Answ.

I cannot believe our Lieutenant read this Scripture over twice. The text says expressly that the Priests and Levites preached. For thus runs the words v. 8 9. with them he sent Levites, even Shemaiah, &c. and with them Elisham and Jehoram Priests. And they taught in Judah, and had the book of the Law of the Lord with them. Here is not one word of the Princes preaching: It is said indeed ver. 7. that the King sent to his Princes to teach in the Cities of Judah. The Hebrew word is 〈 in non-Latin alphabet 〉 in pyhell ad faciendumdiscere to make them to learn, or to see them taught, to wit, by others, as Ashpenaz is commanded togather some of the children of Israel together 〈 in non-Latin alphabet 〉 to teach them the Language of Chaldea; Is it imaginable that Ashpenaz the chief of all the Noble men in the kingdom did teach them himself? doubtless he did it by others, as these Princes also did, and so Rabbi Solomon Rashi expounds it. It was proper (saith he) to the Priests and Levites to teach and instruct, but the Princes went with them, least they should have rebelled against their words, that they might compel them to obey, &c. what a monstrous abuse of Scripture is this to interpret it against the very Letter of the text?

Chill.

It is evident by the writings of Moses and the Prophets, that any of their wise men might teach though not ordained.

Answ.

Hereof we have not one word of proof, besides. Luk. 2. 46. in the margent (as if Luke were either Moses or one of the Prophets) where he relates that Christ being but 12. years old disputed in the temple with the Doctors, Was Christ one of the wise men? or is every disputation a Sermon? or were those Doctors intruders doing what they did without authority? Doth not Christ say of them, that they sat in Moses seat? Matth. 23. 2. For my part I judge them to be professors of Divinity or Tutors, who were wont to instruct younger men at certain state-seasons (answereable to our Termes) Act. 22. 3. For which end they lived together in a College. 2 Kings 22. 14. The Tutors and instructors being therefore called Fathers. 1 Sam. 10. 12. and the Scholars sons of the Prophets. 2 Kings 2. 15. As to that which Chillenden urgeth farther from the example of Jehoshaphat, Hezekiah, Nehemiah, &c. we give this Short answer. That what they spake was either a judicicall charge, (which every Judge may give to the grand Jury) as Jehoshaphat, 2 Chron. 19. or 2 a Prophetical, or 3 a Magistratical act, and so not precedentiall to private Christians. For a Magistrate by virtue of his Office hath a spiritual power (though not an Ecclesiastical or Church power) to pray, exhort, and bless the people, and to make use of other natural and general mediums of spiritual good, according to what I premised, Thes. 4. For which end Magistrates had often (if not always) a Spirit of Prophesy, as the 70 Elders whereof Eldad and Medad were two, Num. 11. Saul, David, &c.

Chill.

It was the customs of the Jews to let men Preach who were no ordained Ministers. As Scribes, Pharisees and Lawyers.

Answ.

These at least were Prophets, Matth, 23. 2.

Chill.

Why did they suffer Christ to dispute in the Temple?

Answ.

Disputation is no preaching. Nor do I think that that disputation was in the Temple, where the solemn worship of God was wont to be on the Sabbath, but in some of the buildings about the Temple, which were called by the name of the Temple.

Chill.

Christ was permitted to preach in the Synagogues, Luke 4. 16, &c. Though the Jews did not acknowledge him to be a Prophet sent of God. Ergo.

Answ.

It was permitted him (especially in Nazareth his own country, Luke 4. 16.) because he began not to preach till he was 30 years old, and at that age his Majesty, and the miracles which he wrought had made way for him: because every man esteemed him as a Prophet sent of God. Luke 4. 14. and 3. 15. & 21, 22, 23. Mat. 5. • 0. 21. And as for those who knew him not (and for a long time he was but little known, out of his own country) their permission of him to preach argues nothing; for they did presume that none would offer to preach but such as had authority, and therefore when he taught before those that knew him not, They ask him the question plainly, Matth 21. 23. By what authority doest thou these things? and who gave thee this authority?

Chill,

Paul and Barnabas preached publicly, yet the Jews took no notice of them, as of Ministers ordained.

Answ.

Chillenden I suppose means the same which his Master Robinson has writ before him, of Paul's preaching at Antioch Act. 13. 14, 15. To which we Answer, that it is false, that the Jews took no notice of them to be ordained Ministers. For it was known that they were come to Town, and the Ruler of the Synagogue sent unto them verse. 15. their fame therefore was great at Antioch. A whole year before this time, they had preached the word there, and brought many to Christ, where also were many other Prophets and Teachers that had preached the word both to Jews and Greeks. Act. 11. 19, 20, 21, 25, 26, 27, 28, & 13. 1, 2.

Chill.

Act. 18. 24. to that end, Apollos was no ordained Minister, yet he preached.

That Apollos was no ordained Minister, is said, but not proved. For my part I judge he was. 1 He was a teacher in the Church of Corinth, 1 Cor. 3. 5. and that an eminent teacher, in so much as that his hearers had advanced him into a competition with Paul or Peter, 1 Cor. 1. 12. and preferred him before them. And there were no ordinary constant Preachers, but such as were ordained, in the Apostles days. Yea and the Scripture intimates that he had as good authority to Preach as Paul himself, though not given him in such an extraordinary manner, 1 Cor. 3. 5. Who is Paul, or who is Apollo, but Ministers, &c. If the Apostles, calling himself a Minister, in that place, argues sufficiently that he had authority to Preach; why doth it not argue the same in Apollo? the rather, because the Greek word 〈 in non-Latin alphabet 〉 there used, is generally in Scripture, ascribed to Ministers in Office, or in Commission, whether ordinary or extraordinary, 2 Cor. 3. 6 & 6 4 & 11 23. Ephes. 3 7. & 6. 21. 1 Thes. 3. 2. 1 Tim. 4. 6. Act, 1. 17. &. 6. 4. & 20. 24. And why should it not signify the same here? 2 The Apostle speaking to the Corinthians of what esteem they should have toward the Ministers of the Gospel, adviseth them to judge of them as they are; even as of Ministers of Christ, and Stewards of the mysteries of Christ, 1 Cor. 4 1. 〈 in non-Latin alphabet 〉 Now a Steward is such a one as doth dispence the household affairs by Commission under his master. A Steward then of the mysteries of God is such a one to whom Jesus Christ hath (either by ordinary or extraordinary Call) committed the Preaching of the Gospel unto his Church. A dispensation of the grace of God givon me to you-wards saith the Apostle, Ephes. 3. • . Now such a Steward was Apollo, as well as Paul, 1 Cor. 46. Therefore Apollo was a Minister in Office, called of God, either extraordinarily as was Paul and the Apostles: or ordinarily, by the laying on of hands as were Pastors and Teachers. 3. It seems that Apollo did Baptize as well as Preach, which yet farther argues him to be a Minister in Office (for though Chillenden claim authority for unordained persons to Preach, by virtue of their gifts: yet I find not that he allows them to baptize by virtue of their gifts) for when the Apostle saith. verse. 13. Were you Baptized in the name of Paul? he adds ver. 14, 15. I thank God I Baptized none,—least any should say that I Baptized in mine own name. q. • . Those whom I Baptized, did I Baptize them into mine own name? that from thenceforth they should call themselves Paulists? Or did Cephas Baptize those into his name, whom he Baptized, that they should call themselves Cephists? Or did Apollo Baptize any of you into his name, that they should call themselves Apollonists? Yea (saith the Apostle) seeing you are divided into Sects, according to the names and number of them, that Baptized you, I am glad that I Baptized no more of you then I did, because I would not be the Captain and Ring-leader of a Sect. This (I say) seems to be the plain meaning of the words, which clearly holds forth to me, that Apollo Baptized as well as Paul or Peter, and therefore was a Minister in Office as well as they. Let us hear what Chillenden hath to the contrary.

Chill.

1 Saith he, The Scripture is altogether silent in it.

Answ.

Not altogether, for what I have spoken for it, I have spoken from Scripture: And if the Scripture had been altogether silent, yet were it nothing to the purpose: for there were many Elders of whose ordination the Scripture speaks not a word, but leaves us to infer they were ordained because they did the works of Elders, As Crispus, Tychicus, Titus, Demas, and others.

Chill.

2 Saith he, We only find this of him in Scripture, that he was instructed in the way of the Lord, &c.

Answ.

Whether this be true or no, let the Reader judge from what I have spoken of him.

Chill,

3 Saith he, He could be no Officer in the Jewish Church, because he embraced Jesus Christ: nor in the Gentile Church because he knew only the Baptism of John.

Answ.

Bables; as if first there were no Church of the Jews yet that embraced Christ and believed. 2. As if he might not be a Minister of the Gentiles, though he knew only the Baptism of John▪ 〈 in non-Latin alphabet 〉 expertus. He experienced only the Baptism of John. That is, he was Baptized only with Johns Baptism: and the Holy Ghost had not fallen upon him in such sort as upon the Apostles and other Ministers of the Gospel in those days, which is spoken to his commendation, and the magnifying of the Grace of God in him, that he should be so knowing in the way of God, and fervent in the work of God, though he had been Baptized only with water into the Name of Christ (which was Johns Baptism Act. 19. 4.) and had not received the Holy Ghost, as it was then dispensed, which was Christ's Baptism in distinction from Johns, Matth. 3. 11. He shall Baptize you with the Holy Ghost and with fire. 3. As if he might not be an Evangelist as Timothy was, and so no settled Officer in any Church, but an itenerant Preacher to every Church where he came, which for my part I think is the truth, because he travelled up and down with the Apostles. And so much for his third Argument.

Chill.

Act. 8. 4. therefore that they were scattered a road, went everywhere Preaching the word. And Act, 11. 19, 20. It was the Church that were scattered; therefore, it was the Church that Preached: and all the Church at Jerusalem were not ordained Officers.

Answ.

The most that can be made out from this Argument is this, That to Preach sometimes upon occasion, when by reason of persecution we may not enjoy our own Teachers, and have no other help but our own gifts, is lawful. But with what appearance of consequence doth it follow from hence, that it is not only lawful, but necessary (for so Chillenden makes it) for a private gifted man (though not ordained) to preach, in a Church already constituted, and under the order of the Gospel, where Ministers may be and are ordained in a regular way, and their people may have free access to them? Necessity sometimes is instead of a Call. These that were scattered (grant that they were private Christians) did not therefore preach because they were gifted (for then they should have preached before persecution had scattered them) But the present necessity was instead of an Ordination: at least it was a Call of God for them to preach without Ordination, when by reason of disturbances Ordination could not be had.

2. But the Text says not that the Church was scattered abroad, but (they all) were scattered abroad: which particular (they) refers not to the whole Church, but unto those who kept company with Christ while he lived: and with his Apostles at Jerusalem after he was ascended, even the 70 Disciples, Act. 1. 15, 21. who were all, or most Evangelists.

1. From the very beginning of the Book, the Evangelist sets himself to relate the Acts of the Apostles, together with the 70 Disciples, (though he instanceth most in Peter ) declaring how the spirit promised to be given them after Christ's ascension, did work effectually in their Ministry. Therefore here he observes the same method.

2. This is the more probable because he instanceth so suddenly and immediately in Philip, ver. 5. thereby showing whom he meaneth-by (they all) verse. 4. For had he spoken of a man that had pertained to a new company, of whom he had made no mention before, he would then have said a certain man named Philip, or some such expression to give notice that he was directing his speech to another and a new subject. But speaking so immediately of Philip, it argues he is still upon the same company; I mean the 70 Disciples who abode with the Apostles and received their commission from Christ, as well as the Apostles, upon whom also the Holy Ghost was poured down together with the Apostles, Act. 2. they were therefore men ordained by Christ himself, John 15. 16. to go and preach the Gospel. Chillenden grants that Philip was ordained, but it was (saith he) to be a Deacon, an Office that did not bind him to preach. Not remembering that the same man is expressly called an Evangelist, Act. 21. 8. and that after he was chosen a Deacon: and such as he was, such seem all the rest to be, even Evangelists.

3. It is said they went, everywhere as (Evangelists were wont to do) preaching: 〈 in non-Latin alphabet 〉 tis in the Greek; a word that is never used but for preachers by function, and though the word be a participle denoting an act and not a faculty, yet it always notes such an act as is performed by virtue of an Office.

4. They did not only preach, but it should seem they did Baptize too. Act. 8. 12. 16. 38. and though Philip be the man whois there only mentioned, yet it is most probable that the rest who were scattered abroad Baptized also. For Act, 11. 21. a great number believed and turned to the Lord. Now the manner in those days was, to Baptize men so soon as ever they made profession of Faith, Act. 22. 16. and Act. 2. &c. And therefore we are to think the same of these at Antioch, that they also were Baptized; nay the rather, because there is no other time mentioned when, nor person by whom they were Baptized. Some of the Apostles were afterwards sent down to themfrom Jerusalem, not to Baptize them, but rather to confirm, & give the holy Ghost to them, being already Baptized; for that I find to be the end of their undertaking many other journeys of the like nature, Act. 8. 14, 15, 16, 17. Act. 19. 3, 4, &c.

5. If these preachers had been private Christians, dwellers at Jerusalem, and had fled only for safety, because the persecutio was hot in the City, and when they were abroad took occasion to preach the Gospel, is it not altogether probable that they would have returned home again to their families, as soon as the persecution was ended? No man can deny this. Now I shall make it appear that they stayed forth above twice as long as the persecution lasted. For the persecution began the ninth year of Tiberius Anno Christi 34. and it lasted till the time of Paul's coming to Jerusalem, Acts 9. 31. Then had the Churches rest, which was about three year and a half after the persecution began, in the year of Tiherius 12. and of Christ 37. Yet they that were scattered did not return home, though they might with safety; for three or four years after this time, Acts 11. 19. we read that they were got out of Canaan into Phenicia, Cyprus and Syria, preaching yet to the Jews only. This was in the fourth year of Cajus Caligula Anno Christi 41. For in that year did Antioch receive the Gospel, and then was Barnabas sent thither from Jerusalem, and thither he brought Paul, after he had found him out: and there did they two spend a whole year in preaching, which was the next year after this I am speaking of; for then came Agabus from Jerusalem and prophesied of a great dearth, Acts 11. 28. which fell out in the second year of Claudius, Anno Christi 43. according to the consent of Scripture and best Historians. Therefore from the year of our Lord 34. till 41. were those Disciples a preaching, that is some six or seven years, whereas the persecution ceased at three years end, more or less. And yet we hear no news of their return, but that they went on preaching in Phenicia, Cyprus and Syria; which to me I confess is a very strong argument that they were not private Christians, fled from Jerusalem for safety by reason of the persecution, and so preached occasionally and accidentally, but that they were Ministers sent abroad on purpose by the Apostles, and at that time the rather, because they would not adventure the surprisal of all their persons in one place, lest the work of the Gospel should be retarded.

6. (They all) that were scattered, cannot be understood of the whole Church, that is, of all the believers in Jerusalem; for the Text saith expressly, that the Church, that is, believers, staid at Jerusalem, yea good store, many households of them, verse. 3 and that when they all of whom the Evangelist speaketh were scattered abroad, verse. 1. And the truth i • , it is a senseless thing to imagine otherwise: for if all the believers in Jerusalem were fled, where could the Apostles be entertained? where could they find harbor and protection? that they should be able to lie couchant, when ordinary private Christians could not; yea, and to what end and purpose should they stay when the Church (for whose edification, encouragement, increase and government they there abode) were all fled?

7. Would not persecution much sooner take hold of the Heads and Ringleaders of a faction (such as Christianism wa • then esteemed) then of their followers? Is it not probable that the Shepherd should be smitten before • he Sheep were scattered? can any man then think that the Church was fled, and yet the Apostle • s continued quiet?

8. That phrase Acts 11. 19. They preached to the Jews only; and that other Acts 8. 1. That they preached in the Regions of Judea and Samaria, seem secretly to intimate what manner of men they were even such to whom Christ had spoken. Acts 1. 8.——Ye shall be witnesses to me both in Jerusalem and in all Judea and in Samaria, and Acts 13. 46. It was necessary that the Word of God should first be preached to you. For which reasons I conceive that they who are here said to be scattered and to preach, were not private gifted Christians, but Ministers lawfully called and sent forth to preach. Let us here what Chillenden hath to the contrary.

Four things he sales, whereof the three first are upon the point but one, and therefore to them all I may return one single Answer. For whereas he says, 1. The Scripture gives no hint of it, this appears to be notoriously false, from what I have proved by Scripture concerning them. 2. Saith he, They are only called the Church at Jerusalem; which is also false, for they are not so called; and if they were called so only, yet as long as the Scriptures are clear, that by (Church) we are to understand the persons forementioned, what matter is it for the name? 3. saith he, They preached only upon occasion of the persecution. Neither is this true; for why then did they not return home when the persecution was ended? The persecution was the occasion why they were sent forth at that time rather then at another; and if it were true, then say we, they did not preach merely as guifted B • ethren (for then why preached they not before persecution scattered them?) but as men called by th • present extraordinary necessity. 4. Saith he, Barnabas w • sent over to confirm them. A • sw. So was Paul sent into Macedonia to help, Acts 16. 9. They that were scattered went everywhere, Acts 8. and therefore Barnabas was sent to carry some time amongst them for their confirmation, which he also did, even a whole year and upward, Acts 11. 26. Some other objections there are (men of straw which the Lieutenant sets up to buffet) which we scorn to own,

Chill.

[Arg.] Come we therefore to the next Argument, and that is drawn from 1 Pet. 4. 10, 11. As every man hath received the gift, even so minister the same one to another as good stewards of the manifold graces of God: If any man speak, let him speak as the Oracles of God, &c.

Answ.

To which we answer (leaving the Lieutenants Dandiprats for himself to play with) first, That it is indeed every man's duty to improve the gifts of God in him for the benefit of others, provided that he minister the same 〈 in non-Latin alphabet 〉 as he hath received it; that is, in that way which is suitable to the condition of the gift he has received. But withal we assum that no man in these days hath received the gift of ordinary public preaching but he that is called, and that his very calling is a principal 〈 in non-Latin alphabet 〉 or gift which he receives from the grace of God, Rom. 12. 6. Having then gifts ( 〈 in non-Latin alphabet 〉 ) differing according to the grace ( 〈 in non-Latin alphabet 〉 ) that is given to us, which gifts in the words following he clearly interprets to be those offices to which they were called. Is there no way of communicating gifts but in a way of preaching? Is there not as exhorting one another? Heb. 3. 13 a prevoking one another to love and to good works? Heb. 10. 24. a comforting one another with good conference? 1 Thes. 4. 18. &c. 2 Some conceive (and that not without ground) that it is a precept peculiarly directed to Church officers. There is but one word in the text that seems to make against it, and that is 〈 in non-Latin alphabet 〉 The Apostle would have them minister to one another, which word seems to extend the Apostles exhortation to all in general. But for my part I see no reason why the word should not be englished in in own native and proper signification 〈 in non-Latin alphabet 〉 ad suos, to his own, that is to those that are related to him: and the nearer the relation is which any man has to others, the more strictly is he bound to communicate the gift he has received from God to them for their good. As neighbors to neighbors, Masters to their families, Parents to their children, Pastors to their people, and generally every man, 〈 in non-Latin alphabet 〉 ad suos, as the word is used, John 20. 10. and the like in Mark 5. 19. 〈 in non-Latin alphabet 〉 ad tuos, to thine own. Then the meaning of the Apostle here is this. That all Church-officers should be ready to communicate the gifts they have received 〈 in non-Latin alphabet 〉 to those over whom God hath set them: which is the same advise which the same Apostle gives them, cap. 5. 2. Feed the flock of God 〈 in non-Latin alphabet 〉 which is amongst you. And for my part I am the rather inclined to this interpretation, because the Apostle having said in the verse next before 〈 in non-Latin alphabet 〉 (hospital one towards another) here presently he changes the word (thereby intimating some change of sense) and bids them to be 〈 in non-Latin alphabet 〉 (not 〈 in non-Latin alphabet 〉 to one another) but 〈 in non-Latin alphabet 〉 to his own. But 3. whether this be so or no, the place is clear against the preaching of private unordained persons. For though the Apostle should speak here generally to all Christians, that they should communicate their gifts each to other for mutual edification; yet he doth (as it were purposely) except a communication of gifts in a way of Preaching, making that a peculiar privilege to him whose office and work it is to Preach, by virtue of his calling, ver. 11, Let him that speaketh, that i • , he whose Office and work it is to Preach, let him speak as the Oracles of God. For 〈 in non-Latin alphabet 〉 in this place is he that preacheth, as also 1 Cor. 14. 34, 35. The general Rule then is this, as if the Apostle had said, I will that all men generally improve the gifts they have received, to the benefit of others, as much as they may. Specially, let the Past • ur or preacher, (the 〈 in non-Latin alphabet 〉 ) let him play the good Steward with his gift in preaching: and the Deacon with his in Ministring &c. thereby intimating that when he spake to Christians in general in the former verse, advising them to ministration of their gifts, he did not mean they should do it in a way of Preac • ing, and so usurp the Office of the Pastor, no more then he doth allow those who might be gifted for the Deaconry, to turn the Deacon out of his Office, and play the Deacon themselves, when he saith in the words following, let him that ministers (that is the deacon) let him do it as of the ability which God giveth.

[Arg. 6] We are now come to the last of Chillendens Arguments, wherein we doubt not but to find him as unsuccessefull as in all the rest.

Chill.

1 Cor. 12. 7. But the manifestation of the Spirit is given to every man to profit withal.

Answ.

I take the scope of this whole chapter to be this, namely, to declare the wisdom of God in constituting and ordering his Church (the mystical body of Christ Jesus) and proportionating one member of it to another so geometrically, as that it abides in a wholesome crasis and symmetrie, without schism and deformity; as from the order of the members in the body natural, each to other, ariseth the unity, consistency, and beauty of the whole. ver. 15. 23. 25. 26. &c. And this order in the Church is nothing else but a due correspondency and aequipoysing of inferiors and superiors. ver. 27 28. 29. I should therefore much wonder if this chapter should afford any argument for Chillendens confounding error. As to those words ver. 7. the manifestation of the spirit &c. the meaning is that though there be diversities of gifts, administrations and operations in the Church, ver. 4 5, 6. yet the manifestation of the spirit (that is the spirit manifesting it self in those extraordinary gifts) in what man soever it be, is given for this one end, namely the Churches edification: though the gifts be many, yet their end is but one: quid hoc ad Rhombum?

Chill.

1 Cor. 14. 1. The Apostle writing to the whole Church of Corinth, saith thus, follow after charity, and desire spiritual gifts, but rather that you may prophesy.

Answ.

We deny that the Apostles exhortation is directed to the whole Church: nay Chillenden himself denies it, and says expressly (that the Apostle speaks of prophesying, by those who were enabled with sufficient gifts) in this very place: and that indeed is his scope from the 28. and 29. ver. of the 12. Chapter, even to give directions to gifted persons, in the Church of Corinth, and his directions are two, that they do all in love (chap. 13. without which knowledge puffeth up chap. 8.) 2 That of all spiritual gifts they should affect prophesy. But what is this to the whole Church? But the Apostle says, you may all prophesy ver. 13. Answ. Not all the whole Church; for he had said before. chap. 12: 29. are all prophets? The Church is the final object for whose edification prophesy is. Chap. 14. 12. not the efficient cause. But the Apostles meaning is, that all that were Prophets might prophesy. For after he had given direction to those that spake with tongues. ver. 22. 23. he comes to give direction to the Prophets for their number. ver. 29. and for their order ver. 30. and therefore of them is to be understood that which follows, you may all Prophesy. Now these Prophets were not private gifted Christians, but men of eminency and authority in the Church of Corinth, and extraordinarily inspired with a spirit of prophesy, as I shall now prove; only I cannot but take notice how Chillenden fayles in the main foundation of this his Argument, viz. that these Prophets were ordinary gifted believers, which I can no way assent unto for these reasons following.

1. It is most evident that the Prophets spoken of throughout this whole Chapter, are persons contradistinguished from private gifted Christians For saith the Apostle, verse. 37. If any man think himself to be a Prophet, or spiritual &c. Who are these Spiritual men? Certainly those Christians who did abound, more then others of their Brethren, in the graces and gifts of the spirit. For so is the word taken, Gal. 6. 1. You that are spiritual restore such a man. And more expressly in this very Epistle, 1 Cor. 3. 1. And I Brethren could not speak to you as unto spiritual, but as unto carnal, even as unto babes in Christ. Here is an express opposition between a Carnal Christian and a Spiritual Christian: the weaker sort of Christians being called Carnal, and the stronger and more able Christians, who were men in understanding, being called spiritual. To return then to the place in hand, The Apostle opposeth the Prophet and spiritual man, that is the gifted Christian, (as our Savior opposeth the Prophet and the righteous man, Matth. 10. 41.) Therefore when he spake before of Prophets or unto Phrophets, he spake not to the private believers or Church-members in Corinth, though never so well gifted, but unto Prophets, strictly and distinctly so called, who were a rank or order of men in the Church, that was above the most eminent gifted Christians in respect of outward state and condition. And this is the more probable, because the Apostle doth seem expressly to divert his speech from the Church unto the Prophets and other gifted men in the Church, Chap. 12. 1. Now concerning spiritual gifts Brethren, &c.

2. Prophesy was a gift of the same nature and continuance with the gift of tongues: as appears by the Apostles perpetual comparing of them together in this chapter. But that the gift of tongues is ceased now, and that it was an extraordinary gift while it was in the world, I suppose Chillenden himself cannot deny. Therefore, how he can affirm the gift of Prophesy • o be an ordinary and an abiding gift, let himself judge. 3 Prophesy was an interpretation of the deep mysteries of Scripture by inspirationor immediate revelation, verse. 30. If anything be revealed to another; and Ephes. 3. 3, 5.—The mystery—which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets. Whence they that believe the doctrine of the Gospel, are said to be built upon the foundation of the Apostles and Prophets, Ephes. 2. 20. And hereby is Prophesy distinguished from Doctrine, 1 Cor. 14. 26. Prophesy being there signified by Revelation Doctrine noting an explication of the word, by comparing Scripture with Scripture, and by the Analysis of a Scripture into its simple Arguments: which is the way of exposition now in use in the Church. So verse. 6.—unless I come speaking to you either by Revelation, or by knowledge, or by Prophesy, or by Doctrine. That is, unless I speak a Revelation (which is Prophesy) or knowledge (which is Doctrine.) For what is Prophesy but the uttering of a Revelation? And what is Doctrine, but an uttering of knowledge? That knowledge (I mean) which is attained by a studious search and enquiry into the meaning of Scripture. Wherefore it must needs be that Prophesy was no ordinary, but an extraordinary gift: extraordinary in those days, being given but to a few; but much more extraordinary in our days, being given to none.

4 From the same place it is manifest that Prophesy was not a gift residing in the mind by way of habit, but it was an impression transiently made upon the mind by the Holy Ghost, like lightning in the air: If anything be revealed to another saith the Apostle. Cleerely holding forth thereby, that one Prophet might have the understanding of some spiritual gifted mystery given him, while another was Prophesying: and that not by the help and operation of any faculty of his own, as his fancy, judgment or memory, but by Revelation, or divine inspiration. Now I would ask of those who call themselves Prophets in our days, whether their fancy, judgment and memory do not help them to all the glorious sublimated conceits, which they so much boast of (notions so transcendent that they many times leave all reason, sense and truth many thousand leagues below them) If they grant it, then they can no longer plead this practice of prophesying in the Corinthians for their pattern, it being of a more noble descent, even immediately from heaven, without the help and obstetrication of any natural abilities. If they deny it, and have the face to affirm that they receive it by immediate Revelation, then must I sound a retreat to all that are men in understanding, and are not apt childishly to be tossed too and fro with every wind of Doctrine, to the Law and the Testimonies: if any man add to the words of this book, let him be accursed.

5. The Prophets in the Church of Corinth were not private gifted Christians, but such as had the power of the government of the Church, as ordinary Pastors and Teachers. Yea, and those very Prophets and the rest of the gifted persons (as I conceive) were the Pastors and Rulers pertaining to the Church of Corinth: For that Prophets had a Pastoral care, seems undeniable to me, because Act. 13. • . Paul and Barnabas (who were no private unordained men,) are called Prophets: and it is a rule received without contradiction, that every superior order of Ministers did contain the inferior. As for example, an Apostle was a Prophet, Evangelist, Pastor, Teacher, Ruler, and Deacon, 1 Cor. 14. 36. 1 Cor. 9. 5 1 Pet: 5. 1. Act. 6. 2. &c. A Prophet in like manner was a Pastor, Teacher, Ruler and Deacon; for Prophets were second in place to Apostles. 1 Cor. 12. 28, 29. And that these Prophets and other gifted persons did exercise pastoral Offices is clear in this very Chapter. First, the whole Church came together to hear them, verse. 23. When they were come together, one of them prayed in the name of the Congregation, verse. 16. To which they all consented by saying Amen. They did also Preach the word and apply it to edification, exhortation and comfort, verse. 3. of them that believed: and the conversion of the unbelievers. verse. 24, 25. Moreover they had a Power of rule and government, to keep order and decorum in the Congregation▪ As for example, to enjoin women silence in the Churches, ver. 34. Let your women keep silence in the Churches. The Apostle saith not simply let women keep silence, but let (your) 〈 in non-Latin alphabet 〉 1 Pet. 5. 2. women: that is the women of your Church, which are within the verge of your authority. For do not ye judge them that are within? 1 Cor. 5 12. they had also power to make way for a Prophet to speak, when he hath anything revealed to him, verse. 30, 31, 32. an act properly pertaining to the Ruler of the Congregation, Act. 13. 15.

Qu. If you ask then, wherein did Apostles and Prophets differ?

Ans. I answer, in this. The Apostles spake what they heard and saw, 1 John 1. 1. It being essential to an Apostle to have seen the Lord: and many Revelations they had of things not contained in the Scriptures of the Old Testament, which the Prophets had not.

6 But be they what they will be, their practice cannot be brought down as a precedent for private Christians in our days to prophesy: because the gift of prophesy perished in that age, when the Scriptures of the Old and New-Testament were accomplished. For prophets were both in time and dignity before Pastors and Teachers, 1 Cor. 12. 28. But the most honorable Office in the Church from thenceforth to the end of the world 1 Tim. 6. 14. is the Office of Pastors and Teachers, 1 Tim. 5. 17. therefore prophesy is ceased, being an extraordinary gift, peculiar to Prophets only, not to all gifted believers, Let us now hear what Chillenden says to the contrary.

Chill.

First, saith he, the whole body of the Church of Corinth was not extraordinarily gifted.

Answ.

Very true. For some were Prophets, not all. Therefore the particle (all) verse. 31. is not to be understood of the whole Church.

Chill.

Secondly saith he, The Apostle forbids women to Preach, because they must be subject to their husbands: therefore he gives all men that were gifted leave to Preach.

Answ.

If this Argument be good, it will infer a liberty for all men to preach, of what condition soever, as for gifted men; for may not I argue thus. No woman may preach because she is a woman; Therefore every man may preach: as well as infer this, therefore every gifted man may preach: unless the prohibition made to women, reacheth only to gifted women? And by the same reason that Chillenden, upon that supposition of women's not preaching, infers a liberty of preaching to men, with this restriction, if they be gifted, by the same reason will I infer the same liberty for men, with this restriction, if they be ordained. But for my part I conceive the Apostles prohibition as it reacheth generally to all women, so it is intended specially against women, which had, or pretended that they had a spirit of prophesy, for such then were in those days, Act. 21. 9. though there be none now. And I am inclined the rather thus to think, because the Apostle doth not say simply 〈 in non-Latin alphabet 〉 but Ai 〈 in non-Latin alphabet 〉 which particle (Ai) as Scaliger the great observes, is evermore determinative, in the Scripture, pointing out some special or individual. So that the Apostle doth hereby strictly forbid women though Prophetesses, to preach in the Church, and that for a moral reason, (which a positive precept doth not supersede) because they must not usurp authority over the man. And therefore is the Church of Thyatira blamed for suffering that woman Jezebel to preach, notwithstanding she called her self a Prophetess, Rev. 2. 20.

Chill,

But Chillenden saith, that women Prophetesses might Preach, and proves it from Luke 2. 36. Exod. 15. 20. Judges 4. 24.

Answ.

Women, though Prophetesses, never took upon them publicly to teach the Church. The places alleged do not prove the contrary, nor anything like it. As for Anna, Luke 2. 38. The Text saith she came in at that instant (namely into the Temple) and gave thanks unto the Lord, and spake of him to all them that looked for Redemption in Jerusalem. What is this to the purpose? Is a particular thanksgiving before three or four people (and in all probability there were not many more, at least in hearing) a public preaching before the Church? And whereas it is said, she spake of him to all that looked for Redemption in Jerusalem, it must needs be understood privately, and from house to house; for all that looked for Redemption in Jerusalem (which were many thousands) were not then in the Temple to hear her speak. And the Greek word 〈 in non-Latin alphabet 〉 which we translate (coming in at that instant) signifieth that it was by mere accident that she came to the Temple at that time: and therefore I do not believe that any of Jerusalem came thither to meet her.

To Miriam Exod. 15. 20. I answer. That all that is said of her is this, that she and her maidens sang praises together to God, though she brought up the chore being a prophetess. And what they sang, was no more then the very same which the men had sang before them: for the text saith, she answered them, ver. 21. compared with. ver. 1. But what is this to public preaching before the Church? Because we allow women to singe in the Church, must we therefore allow them to preach in the Church? Singing is for the edification of the members of the Church in particular, not of the whole Church collectively: therefore to sing is not properly to speak in the Church: for he that singeth speaketh to himself. Eph. 5. 19.

To Deborah, Judges 5. (which I suppose is the place you mean. I say the same Deborah and Barak sang (which is no preaching) nor yet is it recorded whether publicly before the Church, or privately, as Mary and Elizabeth, each to other. Though I conceive also that in her case there might be some peculiarity, she being extraordinarily raised up to be a Queen and Judge in Israel, and in that respect superior to all the men in Israel, nor subject to any: and therefore not equally bound with other women, to observe the Apostles rule.

Chill.

But (says Chillenden) The Apostle exhorts that the Church should judge of the Doctrine ver. 29. If they had been extraordinary Prophets they could not err, and then there had been no need of judging.

Answ.

The Apostle doth not exhort that the Church should Judge, but the other prophets: for as some had the gift of tongues, speaking suddenly in a language they understood not, and therefore God gave to others a gift of interpretation of tongues 1. Cor. 14. 27. 18. so many might be suddenly inspired with a spirit of Prophesy, and therefore others had a gift of discerning of spirits whereby they knew a Prophet of God, speaking from the spirit of God, from a minister of Satan transformed into an Angel of light; for in those days there were false Prophets gone abroad, who called themselves the Prophets of God.

Chill

The Apostle ver. 37. 38. exhorteth them to acknowledge the things he writes to be the commandments of God. Could they be thus infallibly guided by the spirit, and yet must Paul call on them to acknowledge the things he writes to be the commandments of the Lord Jesus?

Answ.

Boys play As if 1. something might not be revealed to an Apostle, and not to a prophet: seeing something might be revealed to one Prophet and not to another. ver. 30. As if▪ 2ly. the Apostle did not here put an apparent distinction between a Prophet and a spiritual man, if any man think himself to be a Prophet or spiritual saith he, (as also a Prophet is distinguished from a righteous man, Matt. 10. 41.) ascribing to both a spirit of judgment: the one by a prophetical gift, for prophets could judge, ver, 29. the other by a gift of wisdom, whereby the spiritual man judgeth all things, 1 Cor. 2. As for that phrase. ( Let him acknowledge ) it doth not necessarily carry with it the force of an exhortation, but of a simple affirmation, as it were signifying who are the true Prophets of the Lord, and who not: as in the same phrase tis prophesied that towards the latter end of the world, good men shall grow better, evil men worse, Rev. 22. 11.

Chill.

But verse. 39. The Apostle puts them upon the use of means for this prophesying: which argues the gift was not extraordinary.

Answ.

〈 in non-Latin alphabet 〉 It is in the Greek as verse. 1. Be zealously affected towards, or zealously desirous after spiritual gifts: and what he means by it, himself expounds, verse. 12, 13: Even so ye, for as much as ye are zealous of spiritual gifts, seek that you may excel to the edifying of the Church. Wherefore, let him that speaketh in an unknown tongue pray that he may interpret. And this is all the means the Apostle prescribeth, which is far from arguing that the gift was attainable in a way of ordinary study and industry. Though we also acknowledge that the spirit of prophesy might be quenched, through the neglect and dissoluteness of him who sometimes formerly had received it.