The Preacher Sent, Chapter 6

The Preacher Sent · Chapter 6

p. 62CHAP. VI.

Wherein the Third, Fourth, and Fifth Arguments are urged for the proving the lawfulneſs of Gifted-Brethrens Preaching, though not Ordained.

Argum. 3. From a Goſpel-promiſe.

THat practiſe which hath a Goſpel-promiſe annexed to it, is undoubtedly warrantable. But the preaching of ſome men who are not ordained Officers, hath a Goſpel-promiſe annexed to it. Ergo, The preaching of ſome who are not ordained Officers, is undoubtedly warrantable.

The Major is undenyable; for the Lord will not countenance any ſinful practice with his promiſe. That which hath a promiſe annexed to it, a man may act in faith therein; and ſo the practiſe muſt needs be warrantable.

The Minor is proved Matth. 25. 29. For unto every one that hath ſhall be given, and he ſhall have abundance.—

p. 631. Here is a promiſe, He that hath, i. e. if he uſeth, exerciſeth, and improveth what gifts he hath, to him [ſhall be given.—] i. e. he ſhall increaſe his gifts, his labors ſhall be followed with a Divine bleſſing, he ſhall be abundantly bleſſed. The talent is taken away from that ſervant that hid it, that did not improve it; and it is given to him who had uſed his Talents, ver. 28. And Chriſt addeth this as an incouragement to an improvement of all Talents received, [for unto him that hath.—]

2. Here are the perſons who ſhare in this promiſe, not Officers onelyonly, but every man that hath, i. e. that improveth what he hath. Whatſoever gifts or Talents a man hath, here is a promiſe annexed to the laying of them forth for Jeſus Chriſt.

We reſtrain not theſe gifts to preaching gifts; it is enough to us, that theſe are included; neither doe we ſay, that every Chriſtian ought publickly to preach; many have not the Talent of preaching gifts. But whatſeover Talents any man who is a profeſſed Servant of Jeſus Chriſt hath (as verſ. 14.—Who called his own ſervants) he falleth under this promiſe in the improvement of them, that to him ſhall be given.—He that hath private gifts, if he uſeth them, to him ſhall be given; he that hath publick gifts, if he uſeth them, to him ſhall be given.

Now, none can deny that many un-ordained men have preaching gifts, i. e. gifts that render them apt to teach; for a knowledge of their having ſuch gifts, is prerequired unto ordination. And here is a promiſe annexed unto the uſe of any Talents, that any profeſſed ſervant of Chriſt hath; and therefore they that have preaching gifts, whether they be ordained or not, do fall under this promiſe in the uſe of their gifts.

Object. 1. There is no great truſt to Arguments for p. 64poſitive truths from parabolical expreſſions: what Talents are there meant, is not expreſt.

Anſw. 1. Parables are proofs of ſome poſitive truths, elſe of what uſe are they? To ſtrain parables beyond the ſcope of Chriſt in them, is unſafe. But that by Talents are meant gifts; by trading, a uſing or improving thoſe gifts by Servants, not onelyonly Officers, but viſible Saints, profeſſing ſubjection unto Chriſt as their Maſter, &c. it is not to be denyed with any colour of reaſon. So that Arguments drawn from the parable this way, would be ſtrong.

2. Our Argument is not from the parable, but from a general rule that hath a promiſe included in it. Indeed it is applyed to the parable, as a reaſon of that proceeding, ver. 28. but alſo it is applyed unto other things, as Mark. 4. 24, 25. Take heed what you hear,—and unto you that hear, ſhall more be given: for he that hath, to him ſhall be given.—If they improve Goſpel-opportunities, if they keep the word themſelves which they hear, and meaſure out or communicate unto others what they have heard, they ſhall not miſs of their reward, more ſhall be given them. So that it is no parabolical-argumentation, but from a clear rule, that ſaith, whatſoever gifts the Lord hath beſtowed upon his ſervants in the Church, they are in a way to enjoy the promiſe of encreaſe, if they be in the improvement of them.

Object. 2. This will prove that women may preach too.

Anſw. It is denyed; becauſe women are excepted. It is ſayd, Joſh. 5. ver. 5. All the People that came out (i. e. out of Egypt) were circumciſed; will any conclude, therefore women were circumciſed? [All] includeth women in that caſe, as much as [all that have gifts or Talents] doe include women in this caſe.

Object. 3. But may it not be meant of Miniſterial p. 65Talent, and a called Ministry, ver. 14, 15. his ſervants.

Anſw. Though the parable of the Talents might be underſtood of them, yet this general rule and promiſe cannot be reſtrained to them, becauſe it is applyed even to hearers, Mark 4. 24, 25. Unto you that hear, ſhall be given. For—and becauſe the rule is ſo general,

2. Neither can the parable be reſtrained to them, ſeeing others beſides Officers are in the Kingdome of Heaven, are ſervants, have their Lords goods, and muſt give an account.—

Obj. 4. But they muſt do it orderly; firſt, be ordained, and then preach: and is there no way of improving gifts, but in publick preaching? he that that hath them, muſt improve them in his Sphere.

Anſw. 1. It is granted that he muſt be ordained when he undertaketh to be an Officer; but Election or a Call from a Church muſt precede that: let it be proved that a man may have ordination to Office-work, before he hath Election from a Church; or that he may ſuſpend the exerciſe of his gifts, until he hath ſuch a Call from a Church. It is poſſible that a man may have gifts, which render him apt to teach, divers Yeares before any Church may elect him to Office: but he would be in danger of loſing the benefit of this Promiſe, [to him that hath, ſhall be given,] and of falling under that dreadful threatning, [from him that hath not, ſhall be taken away, even that which he hath.] if all this time he ſhould not exerciſe his gifts.

2. It belongeth to his Calling, who hath gifts fit for publick uſe, to improve them publickly: the very end of the Lords affording ſuch gifts, is, That they might be laid forth in ſuch a way. 1 Cor. 12. 7. The manifeſtation of the Spirit is given to every man to profit withal. If one ordained to Office-work ſhould uſe his gifts in a p. 66private, and not in publick, he would be called to an account for not uſing or improving his gifts, and not barely becauſe being ordained he did not uſe them publickly. Men ſhall not be called to an account barely for the not uſing gifts, but for the not uſing them in that way wherein they might moſt have promoted the Lords glory, and the publick good.

Argum. 5. From Goſpel-preſidents or examples.

That which is holden forth by Goſpel-preſidents or examples, with Divine allowance, that may lawfully be practiſed. But the ordinary exerciſe of preaching gifts in publick Aſſemblies, by perſons who are not ordained Officers, is holden forth by Goſpel-preſidents, or examples, with Divine allowance. Ergo, The ordinary exerciſe of preaching gifts in publick Aſſemblies, by perſons who are not ordained Officers, may lawfully be practiſed.

The Major we ſuppoſe will not be denyed. It is our duty to walk as we have Chriſt, the Apoſtles and primitive Saints for a pattern. Phil. 3. 17. Brethren, be followers together of me, and mark thoſe that walk ſo, as ye have us for an enſample. There was the ſame rule of obedience then, as now, viz. The Goſpel; and therefore what thoſe Saints did (unleſs by an extraordinary Call) with Divine approbation, muſt needs be our duty, as well as it was theirs; the Lord would not then give allowance to any ſinful practiſe.

The Minor, that the ordinary exerciſe of preaching gifts, in publick Aſſemblies, by perſons not ordained Officers, is holden forth by Goſpel-preſidents, or examples, with Divine allowance; we prove,

1. From the preaching of Apollo, Act. 18.

2. From the preaching of the ſcattered Saints, Act. 8. v. 11.

1. From the preaching of Apollo, Act. 18. v. 24. And a certain Jew named Apollos, born at Alexandria, p. 67an eloquent man, and mighty in the Scriptures, came to epheſus. ver. 25. This man was inſtructed in the way of the Lord, and being fervent in ſpirit, he ſpake and taught diligently the things of the Lord, knowing onelyonly the baptiſm of John. ver. 26. And he began to ſpeak boldly in the Synagogue:—ver. 28. He mightily convinced the Jews, and that publickly, ſhewing by the Scriptures that Jeſus was Chriſt.

From theſe verſes, we obſerve theſe things.

1. That Apollos preached, v. 25. He ſpake and taught diligently.—

2. That he preached in publick aſſemblies, v. 26. He began to ſpeak boldly [in the Synagogue:—] & v. 28. and that publickly ſhewing by the Scriptures—and the expreſſions laid together, will ſpeak it to be his ordinary practiſe.

3. That Apollos had Divine allowance, in this his preaching: the Holy Ghoſt would never have vouchſafed to give him ſuch high Commendations for his being mighty in the Scriptures, v. 24. for his knowledge, v. 25. inſtructed in the way of the Lord, for his Zeal, and this as an occaſion of, or a leading thing to, his preaching, v. 25. being fervent in Spirit, he ſpake and taught—if the Lord had not approved of his preaching. And the mentioning ſo many matters of his praiſe to uſher in a narration of his preaching, without limiting any word of diſpraiſe for that, doth ſtrongly intimate Divine approbation in his preaching. Yea, his preaching it ſelf is declared with Commendation.

He is ſaid to preach:

1. Diligently, not negligently: v. 25. He ſpake and taught diligently.—

2. Boldly, not with a carnal fearfulneſs. v. 26. He began to ſpeak [boldly—] the ſame, as a Commendation, is given unto Paul, when the Diſciples were afraid of him, Act. 9. 27, 28. But Barnabas took him, and p. 68brought him to the Apoſtles, and declared unto them—how he had [preached boldly] at Damaſcus, in the Name of Jeſus.

3. Succeſsfully, or prevailingly, v. 28.—He mightily convinced the Jews—his labours were ſeconded with a Divine bleſſing.

All theſe Commendations of his preaching, do evidently ſpeak forth his having Divine approbation therein. And this is enough to anſwer that Objection which ſome bring, viz. That this is but an inſtance of the liberty given by the Jews, or taken, where as yet there was no Church in being; and the liberty given in the Jewiſh Synagogues, is no more a preſident for Chriſtian Churches, then their exerciſe of power.—

We ſay, That if onelyonly the Jews had given ſuch a liberty, that would not have been enough to make it a preſident for us; but Chriſts approbation in Goſpel-days of ſuch a practiſe as the Jews gave liberty for, is enough to ſpeak the warrantableneſs of ſuch a practiſe, and to make it a preſident unto us.

We do not urge the lawfulneſs of gifted mens preaching, becauſe the Jews gave ſuch a liberty to Apollos, but becauſe with Divine allowance Apollos took the liberty to preach.

4. That Apollos was not an ordained Officer; and that we prove, thus:

He that knew onelyonly the baptiſm of Iohn, was not under the Ordination to Office-work, which was inſtituted by Chriſt. But Apollos knew onelyonly the baptiſm of Iohn, Act. 18. 25.—He ſpake and taught diligently the things of the Lord, [knowing onelyonly the baptiſme of Iohn.] Ergo, Apollos was not under the Ordination to Office-work, which was inſtituted by Chriſt.

The Minor is undeniable, being the very words of the Text.

The Major, That he that knew onelyonly the baptiſm p. 69of Iohn, was not under the Ordination to Officework, which was inſtituted by Chriſt, we prove, thus:

1. Becauſe the inſtituting of Ordination was Subſequent to the baptiſm of Iohn: the baptiſme of Iohn ſpake nothing of Ordination of Officers; and therefore he that knew onelyonly the baptiſme of John, could know nothing of that Ordination; eſpecially ſeeing in order of time, the baptiſme of John was precedaneous to the inſtitution of Ordination of Officers. He that knew onelyonly the baptiſme of John, which was Antecedent to the inſtituting of Ordination, he did not know that Ordination which was Subſequent to that baptiſme.

But Apollos knew onelyonly the baptiſm of John, which was Antecedent to the inſtituting of Ordination. Ergo, Apollos did not know that Ordination which was Subſequent to that baptiſme.

2. Becauſe the importance of the expreſſion doth deny his being ordained: for the Baptiſme of John is diſtinguiſhed from the baptiſme of Chriſt, Act 19. v. 3. Unto what then were ye baptiſed? and they ſaid, Unto Johns baptiſm. v. 4. Then ſaid Paul, John verily baptiſed with the baptiſm of repentance, ſaying unto the people, that they ſhould believe on him which ſhould come after him, that is, on Chriſt Jeſus. v. 5. When they heard this, they were baptiſed in the Name of the Lord Jeſus. Whence we obſerve, 1. That the baptiſme of John, and the baptiſme of Chriſt, are they which in Scripture-phraſe are diſtinguiſhed each from other, as appeareth by comparing v. 3. with v. 5. and therefore to ſay, That Apollos did know onelyonly the baptiſm of John, is to ſay, That he did not know the baptiſme of Chriſt; without which he could not know Ordination, which appertained onelyonly to the baptiſme of Chriſt, and not to that of John.

p. 702. That the baptiſme of John doth comprehend the Doctrine and Miniſtry of John, as well as the outward ſigne of water, v. 4. The baptiſm of Iohn did teach repentance, and faith in Chriſt: it declared that Jeſus of Nazareth was the Chriſt, the Meſſias, and no other to be expected, and [that he ſhould come after] i e. openly to ſhew, manifeſt and reveale himſelf to be the Redeemer of the world.

The baptiſme of Chriſt teacheth, That Chriſt is already revealed; and in his death and reſurrection our Salvation is made perfect.

So that [to know onelyonly the baptiſme of John,] is to know Jeſus of Nazareth to be the Meſſias, and to have repentance and faith in him, as afterward to reveale himſelf; but to be without a knowledge of Chriſt, as already revealed in his death, reſurrection, and in thoſe clear doctrines of the Goſpel, and Miracles for the confirmation of thoſe doctrines, which are given forth by the Apoſtles as fruits of the Aſcention of Jeſus Chriſt. And therefore he that knew onelyonly the baptiſme of John, could not know the Ordination which was inſtituted by Chriſt, becauſe the inſtitution of Ordination is found amongſt thoſe doctrines which belong to the baptiſm of Chriſt and was not given forth before; yea, the knowledge of Ordination preſuppoſeth a knowledge of many other doctrines of the Goſpel, as concerning Chriſts eſtabliſhing Church-Order for his Worſhip, and the profeſſion of his Name: and that he hath inſtituted ſuch Offices, &c. which none by the baptiſme of John onelyonly could reach unto. Therefore there being this defect in Apollos knowledge, hence he was not an ordained Officer; for then he had known more then the baptiſme of John: yea, he had known the baptiſme of Chriſt; which to aſſert, were directly to croſs the words of the Text, which declare, that he knew onelyonly the baptiſme of John.

p. 71Obj. 1. But was not Apollos an extraordinary Officer, or had he not an extraordinary Call to preach?

Anſw. 1. Let him prove it, that will aſſert it. The Text ſpeaketh not of any thing extraordinary; a man may be eloquent without extraordinary gifts, and mighty in the Scriptures: ordinary Officers are to hold faſt the faithful Word; and to be able by ſound doctrine, both to exhort and convince the gainſayers, Tit. 1. 9. and this is to be mighty in the Scriptures, Act. 18. 28. He mightily convinced the Jews—and ordinary Saints are commanded to be fervent in Spirit, Rom. 12. 11. Therefore theſe will not prove an extraordinary Call.

2. His being ſo uninſtructed in the way of the Lord, as Aquila and Priſcilla excelled him in knowledge therein, v. 26. ſtrongly argueth his not being extraordinarily gifted.

3. The people at Epheſus, where he preached, v. 24. 25. were, after his departure from them, ignorant of thoſe extraordinary gifts of the Holy Ghoſt, Acts 19. v. 1, 2.—We have not ſo much as heard whether there be any Holy Ghoſt. If Apollos (who before preached to them) had been indued with thoſe extraordinary gifts of the Holy Ghoſt, ſurely they ſhould have heard of it.

Obj. 2. But how will it be proved that Apollos being one of Johns Diſciples, had no commiſſion from John to preach?

Anſw. 1. Let thoſe that can, prove that he had ſuch a commiſſion from John; the Goſpel is ſilent about it: we read that he was gifted, v. 24. Might in the Scriptures.—and that he had a zealous diſpoſition to exerciſe thoſe gifts, and that put him upon preaching, v. 25. Being fervent in Spirit, he ſpake and taught.—This ſeemeth to hold out, that perſons really gifted, being p. 72fervent in ſpirit, may ſpeak and teach, where opportunity is offered.

2. We cannot find that John gave commiſſion to any of his Diſciples to preach: the Objection is built upon this Suppoſition; and this being denyed, it is altogether groundleſs: we ask, how it will be proved that John gave a commiſſion to any to preach? if it cannot be proved that he did, the Objection is vain.

Obj. 3. Apollos abilities were eminent; he was eloquent, and mighty in the Scriptures—and he preached where there was no Church; and therefore this will not warrant their preaching, who have not ſuch gifts, in places where Chriſt is known.

Anſw. 1. It matters not how eminent his gifts were: the Queſtion is not, whether perſons not eminently gifted, may preach? but the Queſtion is, whether perſons ſo eminently gifted, as (according to Goſpel-Rules) Preachers ought to be, may exerciſe thoſe gifts in publick Aſſemblies, though they be not ordained to Office-work? If they will grant, that men of like abilities with Apollo, may preach without Ordination; then they cannot with any colour of reaſon deny a like liberty to others to preach without Ordination, if their gifts be ſo eminent, as (according to Goſpel-Rules) Preachers ought to be, though far inferiour to Apollos.

2. The Objection ſuppoſeth, that gifted men, without Ordination, may preach, where no Church is; we wiſh that liberty were not denyed them. But, let it be proved, that it is more unwarrantable to preach where a Church is, then where no Church is.

3. If it be ſaid, that becauſe there was no Church, therefore Ordination could not be had, and ſo he might lawfully preach without it, which otherwiſe he might not have done, if there had been a Church to give p. 73Ordination; We anſwer, Though Ordination could not be had there, if there were no Church, yet it might have been had elſe-where, at Jeruſalem.—

Obj. 4. Apollos ſeems to be more then a gifted Brother; for he is ranked with Paul and Peter, 1 Cor. 1. 12. he is called a Miniſter, 1 Cor. 3. 5.

Anſw. That was afterward; when he was at Corinth, he might be an Officer for ought we know, and be ordained; but his preaching at Epheſus, Act. 18. 24, 25. was before his going to Corinth, v. 27. when he was diſpoſed to paſs into Achaia, the Brethren wrote, exhorting the Diſciples to receive him,—Act. 19. 1. And it came to paſs, that while Apollos was at Corinth,—This intimateth that Apollos going to Corinth, which was in Achaia, was after his preaching at Epheſus: his being an Officer afterward at Corinth, doth no more prove that he was an Officer before at Epheſus, then his knowing the baptiſm of Chriſt at Corinth, doth prove his knowing of it at his firſt coming to Epheſus, when he is ſaid to know onelyonly the baptiſme of John. And, thoſe who are now but gifted Brethren, may afterwards become Officers.

2. From the preaching of the ſcattered Saints, Act. 8. & 11. we infer the lawfulneſs of gifted mens preaching, though not ordained.

It is ſaid, Act 8. 1.—And at that time there was a great perſecution againſt the Church which was at Jeruſalem; and they were all ſcattered abroad thorow out the regions of Judea, and Samaria, except the Apoſtles—v. 3. As for Saul, he made havock of the Church, entring into every houſe, and haling men and women, committed them to priſon. v. 4. Therefore they that were ſcattered abroad, went every where preaching the Word. Act. 1. 1. v 19, 20, 21. And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.—From hence we obſerve:

p. 741. That theſe ſcattered Saints preached publickly, Act. 8. 4. they went every where preaching the Word.

2. That they had Divine allowance in this their preaching, Act. 11. v. 21. The hand of the Lord was with them: and a great number believed—the Lord eminently owned their labours with his bleſſing; which argues his approbation of them in their work.

3. That theſe ſcattered Saints who preached, were (many of them at leaſt) unordained. This may appear from Act. 8. v. 1, 4. The perſons who preached, are ſaid to be the ſcattered Saints, v. 4. They that were ſcattered abroad, went every where preaching—and who were ſcattered, is declared v. 1. There was a great perſecution againſt the Church which was at Jeruſalem, and they were all ſcattered abroad.—We argue thus:

Thoſe who were ſcattered abroad upon the perſecution, they preached the word with Divine allowance. But many men un-ordained were ſcattered abroad upon the perſecution. Ergo, Many men un-ordained did preach the word with Divine allowance.

The Major is proved Act. 8. 4. The ſcattering abroad is the very Character which the Holy-Ghoſt doth ſet out theſe preachers by, neither is it ſaid, [ſome] of thoſe that were ſcattered, but [they that were ſcattered.—] therefore very very many, a very great, if not the greateſt part of thoſe who were ſcattered, they preached; otherwiſe, if but a few of them had preached, it had been improper to ſet out who were preachers by the ſcattering. Thoſe that had not abilities could not doe it; but all that were ſcattered who had gifts, did it, elſe the phraſe were improper.

The Minor is proved, Act. 8. ver. 1. If it was the Church at Jeruſalem that was ſcattered abroad upon the perſecution, then many men un-ordained were p. 75ſcattered abroad; for ſurely none will ſay that the Church was ordained; Church, according to the uſual acceptation of it, muſt imply the generality of the members; and ſurely our Brethren will not ſay, that the generality of Church-Members were ordained, or were Officers. But it was the Church at Jeruſalem that was ſcattered abroad upon the perſecution. Ergo, many men un-ordained were ſcattered abroad.

The Minor is plain, Act. 8. ver. 1. There was a great perſecution againſt [the Church] which was at Jeruſalem, and [they] were [all] ſcattered abroad.—

Our Brethren (Jus Divin. Miniſt. pag. 110.) aſſert, That they were men in Office who were ſcattered, and that theſe all were all the Church-Officers.

The Text ſaith, The perſecution was againſt the Church; they ſay it was onelyonly againſt the Officers of the Church. The Text ſaith, [all] were ſcattered.—They ſay, only the Officers, who were few in compariſon of the Church, were ſcattered. We confeſs we cannot but wonder at ſuch interpretations.

1. The very Grammatical conſtruction will forbid its being reſtrained to Officers, or their being chiefly intended. For ask the Queſtion, Who were all ſcattered abroad? The anſwer muſt be, [The Church which was at Jeruſalem?] there are no other perſons ſpoken of, for it to have reference unto: Officers were not mentioned before Church was; and therefore it was the Church, and not Officers onelyonly, that were ſcattered, and did Preach.

2. The Apoſtles, who were the chiefeſt Officers, were not ſcattered, ver. 1.—They were all ſcattered—except the Apoſtles.

Now if the perſecution & ſcattering had been of Officers onelyonly, then the ſcattering would have been rather of the Apoſtles, who were the chiefeſt Officers, then of inferior Officers. Therefore it's probable their ſpite p. 76was rather againſt Church-order, and their deſign rather to break the Church, then to ſcatter Officers.

Object. 1. All the Beleevers were not ſcattered, for it is ſaid, ver. 3. That Saul made Jus Divin. pag. 110.havock of the Church, entring into every houſe, and women, committed them to priſon. And Act. 11. 22. There is expreſs mention made of the Church at Jeruſalem, notwithſtanding the perſecution. Had all the Beleevers been ſcattered, what ſhould the Apoſtles have done at Jeruſalem?

Anſw. 1. That by Church is not meant Officers onelyonly, ver. 1. is cleared, ver. 3. and that the perſecution was againſt more then Officers; for men and women ſuffered by it.

2. Pauls making havock of the Church, might be one means of the total ſcattering of it: it may be a narration how the Church came to be ſcattered, rather then of what followed its ſcattering. It may be a declaration of Sauls carriage in this perſecution, rather then after it. It is not ſaid that all were ſcattered, and then Saul made havock of it; his making havock of it, might be that which fully ſcattered it: and hence the ſcattering is mentioned again, after his making havock of it, ver. 4. Therefore they that were ſcattered.—

3. All the Beleevers might be ſcattered, and yet Saul might be ſaid to make havock of the Church, entring into every houſe,—after ſcattering. Some of that all might be ſcattered in Jeruſalem, and ſo Saul might be ſaid to make havock of the Church, in haling our individual Members of the Church, out of thoſe private houſes into which they were ſcattered, and putting them in priſon. The Church might be ſaid to be ſcattered, when deprived of liberty to hold up Church-meetings, though the Members had not been driven out of Ieruſalem. The Text doth not ſay that they were all driven out of Ieruſalem by this ſcattering, though it mentioneth p. 77other places into which they were ſcattered. The Church might be ſcattered thorowout thoſe places mentioned, and in Jeruſalem too, and Saul might make havock of it at Jeruſalem.

4. Whereas they ſay, there is expreſs mention made of a Church at Jeruſalem, notwithſtanding the perſecution, Act. 11. 22. We anſwer, This doth not hinder but that all the beleevers might be ſcattered; but onelyonly denyeth that the ſcattering was perpetual. Before the diſperſion, we read onelyonly of a Church at Jeruſalem; but before the time mentioned Act. 11. 22. we read of Churches in Judea: Act. 9. 31. new Churches were planted in the time between; and therefore it is eaſie to conceive, that there was ſpace enough for ſo many of the ſcattered Saints to return (the perſecution ceaſing) as might walk as a Church at Jeruſalem again. And for this end might the Apoſtles tarry ſtill at Jeruſalem, to put the Church in order again, when the heat of perſecution ſhould be over; and to preach for the converſion of others, ſo ſoon as liberty ſhould be offered. And Sauls entring into every houſe, and haling men and women to priſon, ver. 3. doth argue, that not the Officers onelyonly, but the Church was now ſcattered; why elſe ſhould he mention women, or make ſuch a narrow ſearch in every houſe for them, if Church-meetings had ſtill continued, where he might have taken many together? Therefore the beginning of the ſcattering ſeemeth to be by depriving of liberty for publick Church-meetings; the full ſcattering, by haling out of private houſes.—

Object. 2. The word all is uſed here with an exceptive partcile, which neceſſitates to be meant, not of Beleevers, but of men in Office; for if all relate to Beleevers, then it will follow, that there was not one Beleever left in Jeruſalem except the Apoſtles. The particle foreign with the Genitive caſe in the New Teſtament, being alwayes exceptive to the utmoſt, as appears, Joh. p. 788. 10. Act. 15. 28. and 22. 22. Mar. 12. 32. but this we are ſure is falſe.—

Anſw. 1. All is frequently taken for the generality of thoſe perſons ſpoken of, yet not including every individual as is often urged againſt thoſe that aſſert Univerſal Redemption: as Matt. 21. v. 26. [All] hold John as a Prophet. Yet many did not know John, and ſo could not take him for a Prophet. Mark 1. ver. 5. There went out unto him (i. e. to John) [all the land of Judea,] and they of Jeruſalem, & were [all] Baptized.—[All] i. e. very many; every individual went not out, nor was Baptized by John; we read of ſome that were not Baptized of him, Luk. 7. 30. And if we take [all] in this ſence, it amounteth but to thus much, [all] i. e. the generality, or very many of the Church were ſcattered.

2. There are like expreſſions uſed in other terms, which are not exceptive to the utmoſt: as Mat. 24. 22. Mar. 13. 20. Except thoſe days ſhould be ſhortned, there ſhould no fleſh be ſaved. i. e. very few would be ſaved; not but that ſome individuals might be ſaved, though they were not ſhortned. Surely ſome ſhall be ſaved whilſt the tribulation doth laſt, viz. the Elect, for whoſe ſakes the days are ſhortned.

And if we take [all] in this ſenſe, it ariſeth but to thus much: [All] were ſcattered abroad, i. e. very many were ſcattered, ſo as there remained very few, except the Apoſtles.

3. Admit that all uſed with the exceptive particle, ſhould be exceptive to the utmoſt; yet this doth not follow, that then there was not one believer left in Jeruſalem, except the Apoſtles; the utmoſt it would amount to, is, That there were not any believers which were not ſcattered abroad: or that all the believers were ſcattered abroad, except the Apoſtles. But many of them might be ſcattered about Jeruſalem, for all this.

p. 79To ſhew how great the diſperſion was, it is ſaid, Act. 8. 1. They were all ſcattered abroad; and to ſhew how far it did extend, it is added, [thorowout the regions of Judea and Samaria.] Yet not excluding Jeruſalem or other parts, from being places to which ſome were ſcattered. Their being ſcattered thorowout the regions of Judea and Samaria, doth not deny their being ſcattered about Jeruſalem and other places alſo.

Or the meaning may be, None continued together in Jeruſalem except the Apoſtles; no viſible company of them continued worſhip together, but the Apoſtles; the reſt were driven into corners.

Obj. It is (Jus Divin.) ſaid, That they that were ſcattered, went every where preaching the Word: it is not ſaid, Teaching, which may be actus Charitatis; but Preaching, whith is actus Officii: how can they preach, except they be ſent? Rom.—foreign refers to the act of men in Office.

Anſw. 1. Teaching and Preaching in Scripturephraſe are the ſame, Act. 4. 18. They called them, and commanded them not to ſpeak at all, nor teach in the Name of Jeſus. Can it be imagined that they ſhould onelyonly prohibit teaching, an act of Charity, or do they not forbid all preaching in Chriſts Name? and Act. 5. 42. They ceaſed not to teach and preach Jeſus Chriſt. Here teaching and preaching are made all one, and the very word foreign, is here uſed for preaching, as one with teaching, for both are in the Temple, and in every houſe; and if our Brethren will allow teaching in the Temple, i. e. publickly, as a Charitative act, that will be as much as is contended for. Here it is ſaid, [Dayly in the Temple and in every houſe, they ceaſed not to teach and preach Jeſus Chriſt.] And therefore in that it is ſaid, They that were ſcattered went every where preaching; it is all one in Scripture-phraſe, as if it had been ſaid, They went every where Teaching the Word.

p. 802. It is evident even by their own grant in the very Objection, by the place they alledge. Rom. 10. that foreign is all one with foreign; for to prove preaching to be an act of Office, they alledge that Rom. 10. v. 15. How ſhall they preach, except they be ſent? and the word there for Preach, is foreign; and in the ſame verſe it is added, [as it is written, How beautiful are the feet of them that preach the Goſpel of peace, foreign, and bring glad tidings of good things, foreign. Here in the ſame verſe, foreign and foreign are uſed promiſcuouſly, and declared to be of the ſame ſignification; now foreign is uſed for ſuch as are no acts of Office, Luk. 8. v. 39. The man out of whom the devils departed, cannot be proved to be an Officer; yet he went his way and publiſhed thorowout the whole city, how great things Jeſus had done unto him. The word for publiſh is foreign, So Mark 1. 45. Chriſt clenſed the Leper. v. 42. And then charged him with ſilence. v. 44 See thou ſay nothing to any man,—Yet v. 45. But he went out and began to publiſh it—foreign.—

And Mark 7. 36. He charged them that they ſhould tell no man; but the more he charged them, ſo much the more a great deal foreign, they publiſhed it

By all which it is evident, that foreign which in Scripture-phraſe, and according to the judgment of our Brethren, is of the ſame ſignification with foreign, and ſignifieth to preach, yet this foreign is uſed to expreſs acts of men out of Office; and therefore it cannot be evidenced, that they who were ſcattered, were Preachers by Office, from thence, becauſe they went about foreign, preaching the word.

Obj. 1. Act. 8. 5. There is but one of this ſcattered number named, and he was a perſon in Office, to wit, Philip, not the Apoſtle, but who is numbred among the Deacons, Act. 6. and called an Evangeliſt, p. 81Act. 21. 8. By the ſingling out of this one, who was in Office, we may judge that the reſt were perſons in Office as well as he. Philip was ordained, Act. 6. 6.

Anſw. 1. The conſequence is very feeble: Becauſe one of thoſe that were ſcattered was an Officer, ergo all that were ſcattered were Officers, non ſequitur. Some of thoſe that were haled out of houſes by Saul were women, yet all that he haled out were not women: Act. 8. 8.

2. Philip's Ordination was to the Office-work of a Deacon, not of a Preacher, Acts 6. 6. that Office and Ordination could not authorize him to preach. It was to take off incumbrances from Preachers, that he and the reſt were made Deacons: Acts 6. 2. It is not reaſon that we ſhould leave the word of God, and ſerve tables: verſ. 3. wherefore brethren look ye out among you ſeven men.—If he were now an Evangeliſt, it followeth no more that the reſt were Officers, (which were ſcattered) becauſe he was, then it doth follow, that all who were ſcattered were Evangeliſts, becauſe he was one.

Obj. 5. It is probable that theſe that were ſcattered, did baptiſe, as well as preach. Act. 11. 26. It is ſaid there, there was a Church ſetled at Antioch; which could not be, unleſs they were firſt baptiſed: but there were none in Antioch to baptiſe them, if they of the diſperſion did not; for Barnabas and Agabus, and other Prophets, came not to Antioch till the Church was founded, Act. 11. v. 26, 27. and this Church of Antioch is expreſly ſaid to be founded by the ſcattered Brethren, Act. 21. 19. Now baptiſme is to be performed onelyonly by men in Office, Mat. 28. 19.

Anſw. 1. We cannot find that it is ſaid, there was a Church ſetled at Antioch, before Barnabas had been there; much leſs do we finde it expreſly ſaid, that this Church was founded by the ſcattered Brethren: Act. 11. 26. ſaith, that a whole year they (i. e. Barnabas and Saul, v. 25, 26.) aſſembled themſelves with the p. 82Church,—which clearly ſheweth that then there was a Church at Antioch, and alſo that Barnabas and Saul (Church-Officers) were there: but Barnabas had been at Antioch before this, v. 22, 23. They ſent forth Barnabas, that he ſhould go as far as Antioch. Who when he came, and had ſeen the grace of God, was glad—and after this he departed to ſeek Saul, v. 25. But when the Church was ſetled, whether before Barnabas came, or after, we finde not, nor by whoſe hands. The place alledged to prove expreſly that it was founded by the ſcattered Brethren, is falſly quoted by the Printer, Act. 21. 19. for it ſpeaketh nothing about the buſineſs. If they mean Act. 11. v. 19, 21. It is ſaid there, that the Hand of the Lord was with the ſcattered Saints, and a great number believed, and turned unto the Lord. But this is far from ſpeaking expreſly, that a Church was founded by them.

Surely by their believing they were not founded Church; or if they were, this will deſtroy our Brethrens Objection altogether: for then either they firſt baptized them before they did believe, and that will croſs Goſpel-order, which pre-requireth believing in thoſe that are Adulti unto baptiſme, Mar. 16. 16. Act. 8. 36, 37. Or elſe they were firſt a Church by believing, and afterward were baptiſed: and then the Objection falleth; for then there could be a Church ſetled at Antioch, though they were not firſt baptiſed; and they of the diſperſion might ſettle a Church, and yet might not baptiſe. Barnabas and Saul might do that afterward.

2. We apprehend there might be a Church ſetled at Antioch, before they were baptized: if baptiſme be to be performed onelyonly by men in Office, Mat. 28. 19. and men be Officers onelyonly to a Church, as is proved before, then they muſt firſt become a Church, before they can orderly be baptiſed. And then they might p. 83be a Church, and yet not be baptiſed until Barnabas came to them.

3. If a Church could not be ſetled at Antioch, til firſt they were baptized; yet in ſuch a caſe of neceſſity where no Officers could be had, why might not the ſcattered Chriſtians baptize thoſe that were converted, though no Officers, as well as by our Brethrens firſt Anſwer to Act. 8. they might preach in ſuch a caſe of neceſſity? yet we aſſert not, that men out of Office may baptize.

Obj. 3. Theſe ſcattered Brethren are ſaid to be Prophets and Teachers, Act. 13. 1. where mention is made of Lucius of Cyrene, who in all probability, was one of the ſcattered Preachers, as appears, Act. 11. v. 19, 20. where it is ſaid, that ſome of theſe ſcattered, were men of Cyrene.

Anſw. 1. This is a meer conjecture without any proof; for it is no where ſaid that thoſe Prophets and Teachers, Act. 13. 1. were of thoſe ſcattered Chriſtians. Lucius might be of Cyrene, and yet be none of thoſe mentioned Act. 11. 19, 20.

2. But ſuppoſe they were, this was above a year after the diſperſion, ſome think years, that theſe Officers are ſaid to be in Antioch, Act. 13. 1. For Barnabas and Saul aſſembled a whole year with the Church, Act. 11. v. 26. and after that, Barnabas and Saul were ſent with relief to Judea, v. 30. and returned, chap. 12. 29. and after this, are theſe Prophets and Teachers ſaid to be in Antioch, Act. 13. 1. And in ſuch a ſpace, gifted Brethren might become Officers at Antioch.

3. It is expreſly ſaid before this, that there came Prophets to Antioch, Act. 11. v. 27. And in theſe days came prophets from Jeruſalem unto Antioch. And why might not Lucius be one of thoſe Prophets? However, it doth not appear that theſe Prophets and Teachers were of the ſcattered Brethren: and if they were, p. 84yet they might be but gifted Brethren at their ſcattering.

Obj. 7. But had they not an extraordinary Call, ſeeing it is ſaid, Act. 11. 21. The hand of the Lord was with them, and many were converted?

Anſw. This doth not prove it to be extraordinary; for a plenteous Converſion is promiſed to ordinary means, Iſai. 60. 5. The Hand of the Lord, is put for his Power, as Pſalm 11 8. 15, 16. For his Hand to be with, is for him to bleſs, and ſhew tokens of love: as for his Hand to be againſt, is for him to correct, ſcourge, and puniſh, Judg. 2. 15. How the Hand of the Lord was with theſe ſcattered Saints, is declared, A great number believed,—he bleſſed their labours unto converſion. And the Hand, yea the Arm of the Lord muſt be revealed, elſe none will effectually believe, Iſa. 55. 1. Rom. 1. 16. And therefore the Hand of the Lord is with thoſe that have but an ordinary Call to preach the Goſpel.

Obj. 8. But might they not be of the ſeventy Diſciples, or have miſſion from the Apoſtles?

Anſw. 1. The Goſpel is ſilent about it, and therefore none can in faith aſſert it.

2. It is improbable that they ſhould have ſuch a miſſion, in regard the perſecution occaſioned their travels, Act. 8. 3, 4. Saul made havock of the Church—[therefore] they that were ſcattered abroad, went every where preaching the word. [Therefore] becauſe Saul perſecuted the Church: it is not ſaid therefore they preached, as if they might not lawfully have preached, if the perſecution had not been; but becauſe they could not enjoy peace and liberty at Jeruſalem, therefore they went every where, and in their travels they were not idle, but exerciſed in preaching the word.

Then, 1. The perſecution, not the Apoſtles miſſion, occaſioned their travels: had they received p. 85miſſion from the Apoſtles, they muſt have gone whither they were ſent, though there had been no perſecution; and then it had not been [therefore,] as it is ſaid it was, v. 4.

2. The perſecution and ſcattering, in all likelineſs, made them want opportunity to receive ſuch miſſion from the Apoſtles, if they had deſired it.

3. The Church was ſcattered. i. e. the body of the Church, for the moſt part, v 1. and they that were ſcattered, preached, v. 4. And therefore Deodat.if the ſeventy. Diſciples were there, yet it cannot be limited or reſtrained unto them, as if they onelyonly preached.

Obj. 9. But this was an extraordinary caſe, it was a time of perſecution. Some rationally diſtinguiſh between a Church conſtituted, and a Church ſcattered and diſſolved; between what may be done in a Church gathered, and in an ordinary way, and in the gathering of a Church, and in the cauſe of neceſſity. It is not recorded that theſe did preach while they were at Jeruſalem in a ſetled Church, but when they were ſcattered; it cannot warrant preaching by perſons uncalled, where Churches and Miniſters are, or may eaſily be had. This is no better Argument, then if one ſhould argue—Becauſe when there was no King in Iſrael, every one did as it ſeemed good in his own eyes: therefore Subjects at any time may do ſo.

Anſw. 1. It is true, that a man may do ſome things, (neceſſity driving to it) that at other times would be unlawful, where there is no ſuch neceſſity. But,

1. Though perſecution neceſſitated theſe Diſciples to travel, yet that laid no neceſſity upon them to preach; and therefore neceſſity can be no plea in this caſe.

2. It is queſtionable whether neceſſity, or an extraordinary p. 86caſe, can make that which which is in it ſelf unlawful, become lawful: if a man doth ſwear falſly, becauſe elſe he ſhall ſuffer, he ſinneth in it; as Peter did, when to avoid ſuffering, he with oaths denyed Chriſt. But that which is not in it ſelf unlawful, but onelyonly at this time, or in this or that caſe, may be lawful in time of perſecution. If it were in it ſelf unlawful to preach without Ordination, then it were to be queſtioned, whether in a time of perſecution it could be lawful? If when there was no King, the people did what was right in their own eyes, and not what the Law of God required, they ſinned in it, and they had no Divine allowance therein; but theſe had a Divine allowance to preach, Act. 11. 21.

3. The Queſtion is, when is there ſuch a caſe of neceſſity? when is the caſe ſo extraordinary, as a man may lawfully preach without Ordination, who otherwiſe ſhould ſin in preaching without it? Surely when Ordination can be attained in Gods way, thoſe who are required to ſubmit unto it, may not lawfully be without it, upon any pretence of neceſſity, or an extraordinary caſe. And if Ordination cannot be had in Gods way, or according to his will and appointment, then the caſe is extraordinary, and neceſſity may be pleaded for being without it, as well as if it could not be had at all: for a man ſinneth who taketh up an Ordinance of Chriſt out of Chriſts Way, or not as he hath appointed; and it were to be under a neceſſity of ſinning, to be obliged to do any thing out of Chriſts Way.

Now we find no rule for Ordination to Office-work without Election from a Church, as antecedaneous thereunto; and it were to go out of Chriſts Way, and to act not according to his Will and appointment, to be ordained to Office-work before ſuch a Call from a Church: and therefore all gifted men lie under ſuch a p. 87caſe of neceſſity, or it is an extraordinary caſe, until ſome Church of Chriſt hath given them ſuch a Call; and ſo they may preach until then without Ordination.

2. They that preach in ſuch an extraordinary caſe, either they are Officers, or no Officers.

Firſt, If they be no Officers: then preaching is not an act peculiar to Office; then there is a difference between preaching by Office; and preaching by Gift; then there is a notion beſides Office, under which men may warrantably preach; and this will be applicable to gifted men: as foreign ſaith, it is a contradiction, that the formal act ſhould be before the form be introduced. That which one who is no Officer may do, cannot be an act of Office in it ſelf, but as performed in this or that manner.

Let not gifted brethren, then, be charged with aſſuming the Office of the Miniſtery, or intruding into the Office, becauſe they preach: if they do no more then perſons who are no Officers may do, then there is no uſurpation of the Office in doing of it. That which can be done in any caſe lawfully, by a perſon that is no Officer, cannot without contradiction be ſaid to be an act peculiar to Office, or an act of Office in it ſelf.

Preaching it ſelf then is not an act of Office; but preaching in ſuch a manner, or under ſuch a relation. And let not gifted brethren be denyed liberty to preach, but onelyonly to preach Office-wiſe; ſeeing Preaching may be by a perſon not in Office.

Secondly, If thoſe that preach in ſuch extraordinary caſes be Officers, then

1. Ordination is not eſſential to Office. Office, nor any other thing, can ſubſiſt or be, without its eſſentials: if eſſentials, Matter and Form, be not found, the compoſitum is denyed to have a being. If Office may be preſerved in being, where Ordination is not, then Ordination p. 88cannot be eſſential to Office, much leſs be the formal cauſe of it. As well may there be a man without a reaſonable ſoul, as Office without Ordination, if Ordination be the formal cauſe of Office. Take away the eſſence of Office, and the formal cauſe, or that which is conſtitutive thereof, and there can be no Officer.

2. Then another Miſſion muſt be found out beſides Ordination; or elſe men may preach who are not ſent, and men may believe without hearing a Preacher ſent: and then that Rule is not univerſal, Rom. 10. 14, 15.

3. Then if men baptize without Ordination, their acts may be valid, according to their own arguing: for ſay they,

Thoſe that may preach, may baptize, Matth. 28. 19. And (by the way) why may not Baptiſm be valid, when performed by perſons whoſe Ordination by the corruptneſs of it is a nullity, as well as when by perſons who are altogether without Ordination?

Argum. 5. From Goſpel-Rules about Propheſying.

All that are Prophets, may publikely preach.

But ſome men who are not ordained Officers, are Prophets:

Ergo, Some men who are not ordained Officers, may publikely preach.

The Major, That all that are Prophets may publikely preach, is proved, 1 Cor. 14, 29. Let the prophets ſpeak—verſ. 31. For ye may [all propheſie] one by one—Here is an univerſal liberty given to all the Prophets to exerciſe their gifts publikely in a ſetled Church: verſ. 23. If therefore the whole church be come together into ſome place—verſ. 24. if all propheſie—This propheſying therefore was publikely, in a Church-meeting: and not onelyonly ſome, but all the Prophets have a liberty of propheſying granted to them, verſ. 31. We do not ſay, that [all] hath reference to every member of the Church of Corinth, as if all the people of the Church might propheſie, p. 89whether they had the gift or no: we grant the liberty doth not extend ſo far; and therefore many Arguments uſed by our Brethren, to prove that [all] doth not include every member in the Church of Corinth, do not touch us. That all the Prophets in that Church had the liberty of propheſying granted to them, is as much as we aſſert: and this our Brethren cannot deny.

The Minor, That ſome men who are not ordained Officers are Prophets, we prove thus:

All that have the gift of Prophecie, are Prophets.

But ſome men who are not ordained Officers have the gift of Prophecie:

Ergo, Some men who are not ordained Officers are Prophets.

The Major, That all who have the gift of Prophecie are Prophets, is evident,

1. From their denomination: the name Prophet is properly applicable unto all that have a gift of Prophecie: yea, the reaſon of that name muſt be, either onelyonly becauſe they do actually propheſie; and that cannot be, becauſe they muſt be Prophets before they can warrantably do that; or becauſe they have a gift to propheſie. How can they be denyed the name of Prophets, who enjoy that gift which giveth the denomination?

2. From the Apoſtles calling propheſie a gift, 1 Cor. 13. 2. Though I have [the gift of propheſie,—] and Rom. 12. 6. Having then gifts, differing—whether propheſie, let us propheſie. Thoſe that have the gift of propheſie, are commanded here to propheſie.

3. From their being no Church-Officers, who are by the Apoſtles called prophets, and are commanded to propheſie: that ſome of theſe prophets were no Church-Officers, we ſhall endeavour to prove by and by. And if they were not prophets by Office, then they muſt be prophets who have the gift of propheſie. Either an Office, or a Gift, muſt give the denomination. p. 90If the gift be enough to give the denomination, then all that have the gift of propheſie, are prophets. To clear the Minor, viz. That ſome men who are not ordained Officers, have the gift of propheſie, There are three things neceſſary to be proved:

1. That propheſie is a Gift, not an Office.

2. That ſome men have the gift of propheſie; or that propheſying is a gift ſtill continuing.

3. That ſome men who are not ordained Officers, have that gift of propheſie.

This laſt poſition is proved thus:

1. Becauſe there is no Scripture-warrant for the ordaining prophets: and without a Scripture-warrant, they may not be ordained. Let any be produced.

2. Becauſe they cannot warrantably be ordained Prophets, until they be diſcerned to have the gift of propheſie: they muſt have the gift firſt; and therefore ſome men not ordained have the gift of propheſie, if it be a continuing gift.

3. Becauſe there are ſome who have the gift of propheſie, who are no officers, as will appear in what followeth; and Ordination (according to our Brethrens Judgment) is the eſſential conſtitutive thing of an Officer. He that is ordained (ſay they) is an Officer. Many of theſe Prophets are no Officers, and therefore not ordained.

For we ſuppoſe they will not ſay, that a man may be lawfully ordained, and yet be no Church-Officer. Our greateſt difficulty therefore is, to prove the former Propoſitions.

Prop. 1. That the propheſying ſpoken of 1 Cor. 14. is a Gift, not an Office.

Argum. 1. Becauſe all who have the gift of propheſie are Prophets. Our two firſt Arguments before given, prove this; we ſhall not here repeat them. The Conſequence is clear; becauſe all who have the p. 91gift of Propheſie, are not Officers; they muſt firſt have the gift, before they can be made Prophets by Office. If they be Prophets ſo ſoon as they have the gift, then they are Prophets who are no Officers: for if there had been ſuch an Office, the gift muſt have been before the Office.

Argum. 2. That which ought in duty, and might warrantably in faith, be coveted by every man who was a Member of the Church at Corinth, that was a gift onelyonly, not an Office. But the propheſying ſpoken of, 1 Cor. 14. was ſuch as ought in duty, and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth. Ergo, The propheſying ſpoken of, 1 Cor. 14. was a gift onelyonly, not an Office.

The Major we prove thus:

1. That which the Lord had no where promiſed to accompliſh, that could not in duty, nor warrantably in faith be coveted; for it is a humane faith that hath not a Divine promiſe to bottom upon. But the Lord had no where promiſed to make every man who was a Member of the Church at Corinth, (or any other Church) a Church-Officer. Let them ſhew a promiſe of it, that will aſſert it. Ergo, Every man who was a Member of the Church at Corinth, could not in duty, nor warrantably in faith covet to be a Church-Officer. Ergo, That which ought in duty, and might warrantably in faith be coveted by every man who was a Member of the Church at Corinth, that was a Gift onelyonly, not an Office.

2. That which was impoſſible to be attained, that could not in duty, nor warrantably in faith be coveted. It's in vain to covet that which can never be had, or which is unattainable. But for every man who was a Member of the Church at Corinth, to covet to become an Officer, had been to covet that which was impoſſible p. 92to be attained. 1 Cor. 12. v. 17. If the whole body were an eye, where were the hearing? v. 19, 29, 30. Ergo, It could not in duty, nor warrantably in faith be coveted.

3. To ſay that the Prophets were extraordinary Officers, as they muſt be, if they were Officers at all, elſe being ordinary Officers, they muſt be ſtill continuing, and ſo there is ſtill another Order of preaching Officers in the Church, beſides and diſtinct from Paſtors and Teachers, which they will not aſſert, is more abſurd.

If they were extraordinary Officers, that maketh the caſe worſe. Can it be imagined, that every man who was a member of the Church at Corinth, ought in duty, and might warrantably in faith covet to be an extraordinary Officer, when it doth not appear that he might covet the ordinary Office of a Paſtor or Teacher?

Doth it not ſound harſh, to ſay, that every man in a Church ought to covet to be an Officer in the Church? Can our Brethren exhort all the men that walk with them in Ordinances, to covet that they may be Paſtors or Teachers? or do they unfeignedly deſire it? If they did, ſurely they would not lay ſo much diſcouragement before gifted men, to hinder their preaching. And can they imagine that the Apoſtle ſhould exhort the generality of men in the Church of Corinth to covet to be extraordinary Officers, when themſelves cannot exhort the generality of Chriſtians to covet to be ordinary Officers?

Thus we have proved the Major of our ſecond Argument for the evincing that the propheſying ſpoken of 1 Cor. 14 is a Gift onelyonly, not an Office.

The Minor, viz. That the propheſying ſpoken of 1 Cor. 14. was ſuch as ought in duty, and might warrantably in faith be coveted by every man who was a member of the Church at Corinth, we prove from verſ. 1, 5, 39. There is a command for it, verſ. 1. Follow after charity, p. 93and deſire ſpiritual gifts, but rather that ye may propheſie. Verſ. 5. I would that ye all ſpake with tongues, but rather that ye propheſied.—Here he wiſheth, that not ſome onelyonly, but [all] propheſied: the gift of prophecie then may lawfully be wiſhed to all men that are members of a Church: and he addeth a reaſon of his wiſh; [for greater is he that propheſieth, then he that ſpeaketh with tongues, except he interpret, that the Church may receive edifying] becauſe prophecie tendeth more to the edification of the Church, then ſpeaking with tongues without interpretation. v. 39. Wherefore brethren, covet to propheſie.—Here is an exhortation left in general among the Corinthians, whereby he layeth it upon them as a duty; and therefore it was that which any man amongſt them might warrantably in faith, covet to attain unto. All had not attained to it; but every man might covet to propheſie. Ergo, It was no Office.

Obj. Prophets are enumerated amongſt Officers of the Church, 1 Cor. 12. 28, 29. God hath ſet in his Church, firſt Apoſtles, ſecondly Prophets, thirdly Teachers,—Epheſ. 4 11, 12. Yea they are ſet next Apoſtles, Mr. collings.above Evangeliſts, and Paſtors and Teachers—Apoſtles and Teachers were Officers ſet by God in his Church, ſo alſo were Jus Divin.the Prophets.

Anſw. 1. The placing of Prophets before Evangeliſts, Paſtors and Teachers, cannot prove them to be in dignity above Paſtors or Teachers.

Our Brethren themſelves uſe theſe words; Priority of Order is no infallible Argument Jus Divinum Regim. pag. 133.of priority of worth and dignity.—we finde (ſay they) Priſcilla, a woman, named before Aquila, a man, and her huſband, Act. 18. 18. Rom. 16. 3. 1 Tim. 4. 19. is therefore the woman preferred before the man? the wife before the husband?

p. 94And in another place (Ib. p. 147.) they ſay, Sometimes the Paſtor is put before the Teacher, as Eph. 4. 11. ſometimes the Teacher before the Paſtor, as Rom. 12. 7, 8.

We may adde further, that according to their own interpretation of 1 Cor. 12. 8. the Jus Divinum Min. page 97.word of wiſdome denotes the Paſtors work, the word of knowledge the Teachers work; and yet propheſie is put after theſe, v. 10. To another propheſie—And if any will build a concluſion upon the order of words, which order will they ſtick to? v. 8, 10. Prophets are put after Paſtors and Teachers, & v. 28, 29. Prophets are ſet before Teachers.

2. The enumerating of Prophets amongſt Officers of the Church, is not ſufficient to evidence that Prophets were Officers: for though ſome Officers be named, yet we conceive that all which are named are not Officers; for here are eight enumerated, 1 Cor. 12. 28. firſt Apoſtles, ſecond Prophets, third Teachers, fourth Miracles, fifth Gifts of healing, ſixth Helps, ſeventh Governments, eighth Diverſities of tongues; and elſewhere there are others to be added, v. 10. & Epheſ. 4. v. 11, 12. ninth diſcerning of Spirits, tenth the interpretation of tongues, eleventh Evangeliſts. Can any conclude that there were eight, or eleven Officers in the Church in thoſe days? You may ſay that there were ſo many diſtinct Officers, becauſe ſo many are enumerated amongſt Officers, as well as that Prophets are Officers, becauſe reckoned up together with Officers. Whereas ſome of thoſe enumerated are gifts, v. 4, 30, 31. and particularly propheſie is called a gift, 1 Cor. 13. 2. Though I have the gift of propheſie, Rom. 12. 6. Yea, diverſe of thoſe gifts mentioned, 1 Cor. 12. 28. did meet in one Officer; the Apoſtles were Officers, yet they wrought Miracles, had the gift of tongues, Act. 2. v. 3, 4. Nay, the gift of tongues is one Office, (if they p. 95be all Officers that be enumerated, 1 Cor. 12. 28. Diverſities of tongues) and this gift was granted unto ſome before they were baptiſed, Act. 10. v. 46, 47, 48. On the Gentiles alſo was poured out the gift of the Holy Ghoſt, for they heard them ſpeak with tongues, and magnifie God. Then anſwered Peter, Can any man forbid water, that theſe ſhould not be baptized, which have received the Holy Ghoſt as well as we? And he commanded them to be baptized—

Here was the gift of tongues before baptiſme; and therefore according to our Brethrens principles, before Church-Memberſhip; and if they were not yet Church-Members, how could they be Church-Officers? if they were not ſet in the Church, how could they be ſet as Officers in it? Yet if the enumerating of Prophets amongſt Officers, would prove them to be Church-Officers, then the enumerating of the gifts of tongues amongſt Officers in the very ſame verſe, 1 Cor. 12. 28. would prove thoſe that had ſuch gifts to be Officers alſo.

3. If Prophets muſt be Officers, 1 Cor. 12. 28. Eph. 4. 11, 12. thoſe places may be intended of the extraordinary Prophets, who did foretel of future events, as Act. 11. 27, 28. In thoſe days came Prophets from Jeruſalem unto Antioch, and there ſtood up one of them, named Agabus, and ſignified by the Spirit, that there ſhould be a great dearth thorowout the world If ſuch Prophets be intended in thoſe forecited places, and be extraordinary Officers, yet this hinders not, but that the Prophets mentioned 1 Cor. 14. may be onelyonly by gift: eſpecially ſeeing the fourteenth Chapter is an entire Exhortation of it ſelf, and chiefly ſpent in holding forth Directions about propheſying, and that to the whole Church, without hinting any thing about foretelling things to come; which muſt be their main work as Prophets, if ſuch a ſort of Prophets were intended.

p. 96And this leads us to the ſecond Poſition.

Propoſ. 2. That ſome men have the gift of propheſie, or that propheſying is a gift ſtill continuing.

Argum. 1. That which was in uſe by Divine appointment in the primitive times, and no Goſpel-Rule can be ſhewn for the repeal or ceaſing of it; that muſt needs be ſtill continuing: If the Law which eſtabliſhed the uſe of it be ſtill in force, or unrepealed, ſurely the uſe of it ought to be continued, for elſe the Law of Chriſt is broken, and ſin attendeth it. But propheſying was in uſe by Divine appointment in primitive times, and no Goſpel-Rule can be ſhewn for the repeal or ceaſing of it. Ergo, propheſying muſt needs be ſtill continuing.

That propheſying was in uſe by Divine appointment in primitive times, it cannot be denyed; this 1 Cor. 14. almoſt thorowout, is purpoſely to reprove an irregular uſe of propheſying, and to direct in the right uſe; and therefore, as Mr. Shephard well obſerveth, the Apoſtle doth grant and eſtabliſh an uſe of it.

Now let our Brethren ſhew any Goſpel-Rule to evidence that propheſying is now ceaſed, which we have proved was once in uſe by Divine appointment We ſhould not need produce a Rule to prove it is not ceaſed; it is their work to prove that it is ceaſed.

Yet we ſhall add a few things which will conduce to the proving that it is not ceaſed.

Argum. 2. That which was practiſed in primitive times, which was ordinary, is ſtill continuing. But the propheſying mentioned 1 Cor. 14. was ordinary. Ergo, That propheſying mentioned 1 Cor. 14. is ſtill continuing.

The Major will not be denyed, if that which was practiſed then, which was ordinary, be not obligatory and binding to us, we are to ſeek for a Rule for our duty.

p. 97The Minor is, That the propheſying mentioned 1 Cor. 14. was ordinary: for this, we may refer the Reader to Mr. Rutherford's Due right of Presbyteries, p. 466, 467. where he proves by eight Arguments, That theſe very Prophets mentioned 1 Cor. 14. were ordinary Prophets. Indeed he aſſerteth that they were Officers; in which he is againſt us: but if his Arguments will hold to prove that they are ordinary Prophets, then our Brethren muſt ſay, either that they are Prophets by gift onelyonly, or elſe aſſert another ſort of ordinary Officers for propheſying, diſtinct from Paſtors and Teachers; or elſe retract and unſay what they have ſaid. For, in their Jus Divin. Minist. p. 97. they ſpeak thus: The gift of prophecie is reckoned amongſt the extraordinary gifts of the Spirit, and put in the midſt of them, 1 Cor. 12. 9, 10, 11. and contradiſtinguiſhed from ordinary gifts, verſ. 7, 8. The word of wiſdom, the word of knowledge: the word of wiſdom denotes the Paſtors work, the word of knowledge the Teachers work: but propheſying is different from both theſe.—

Here our Brethren do plainly aſſert, that propheſying is different from the work of Paſtors and Teachers; and therefore if propheſying prove an ordinary Office, and continuing, it muſt be a different office from Paſtor and Teacher. And here we cannot but obſerve how the Lord hath left them to a ſelf-contradiction, (if the ſundry Miniſters of London publiſhing the firſt Book, be of the province of London, which publiſhed the ſecond.) For in this Book called Jus Divin. Miniſt. p. 96, 97, 98. they would ſtrongly urge it, that theſe Prophets are extraordinary Officers: but in their other Book, called Jus Divin. Regiminis, p. 228. they uſe theſe words: And though theſe Prophets had extraordinary gifts, (as the Church of Corinth excelled all other Churches in gifts, 1 Cor. 1. 7.) and were able to preach in an extraordinary ſingular way; yet were they the ordinary p. 98Paſtors and Miniſters of that Church of Corinth, as the whole current of this 14 Chap. evidenceth; wherein (as **Mr. Rutherford, in his Due Right of Presbyt. p. 466, 467. proves by eight Arguments they were ordinary Paſtors.ſome have well obſerved) ſo many Rules and Directions aptly agreeing to ordinary Paſtors, are impoſed upon them, for the well-ordering of their Miniſterial exerciſes.—

Here they ſay theſe Prophets 1 Cor. 14. were ordinary Paſtors: what is this ſhort of flat ſelf-contradiction? Mr. Rutherford's Arguments, which they approved of very much, in writing their Book called Jus Divin. Regiminis, whereby he proveth ordinary Prophets to be intended, we may now produce to anſwer their later book called Jus Divin. Miniſt. wherein they aſſert the Prophets to be extraordinary Officers.

Mr. Rutherford ſpeaketh thus:

They did here propheſie according to the Analogie of faith; and that they have common with Prophets now adays. 2. They are by the ſame rules regulated, that our Paſtors are now. 3. They exerciſe theſe ſame acts of Juriſdiction which Paſtors do now exerciſe. 1. They are to propheſie in a known tongue, verſ. 19, 20, 21, 22. and that to the edification and comfort of the Church, verſ. 31. even as Paſtors now adays: onelyonly the internal principle, to wit, the infuſed gift of prophecying, made them extraordinary prophets in fieri, as our prophets become prophets by ordinary induſtry and ſtudies, in fieri: but in facto eſſe, and according to the ſubſtance of the acts of propheſying, theſe extraordinary prophets and our ordinary prophets and paſtors differ not in ſpecie and nature. As the eyes put in the man born blinde, Joh. 9. and thoſe eyes which we ſuppoſe he was capable of from his mothers womb; and the wine miraculouſly made out of water by Jeſus Chriſt, Joh. 2. and the wines that grew in Judea, p. 99according to their manner of production and in fieri differed, but in facto eſſe they were of the ſame nature. Hence you ſee in the Text theſe Prophets are every way regulated as ordinary Prophets, and as the Prophets of the Church of Corinth.

1. Becauſe it is acknowledged by all Interpreters, that the ſcope of the Chapter is to preſcribe what is order and decency in the publick worſhip in the Church of Corinth, as the laſt verſe ſaith, v. 40. Let all things be done decently, and in order; and conſequently, how theſe Prophets ſhould edifie the Church of Corinth, v. 4, 12, 16, 17.

2. That theſe Prophets ſhould not ſpeak in publick the language of a Barbarian, v. 11, 12. to the which the hearer could not ſay Amen, v. 16. and this way are our ordinary Prophets regulated, except the Papiſts will but ſay ſervice in Latine.

3. A direction is put on the Prophets, on thoſe who ſpeak with tongues, that they be not Children in underſtanding; and that they be in malice as Children; but as concerning underſtanding, men, v. 20. which agreeth well to Prophets, as they are ordinary Paſtors.

4. What more ordinary then the coming together of the whole Church for propheſying, v. 23, 24. and convincing of unbelievers? as v. 25.

5. The Prophets are to be limited to a way of ſpeaking to Edification; as he who ſpeaketh with tongues, who muſt ſpeak by an interpreter, or then be ſilent in the Church, v. 27, 28.

6. Theſe Prophets, as our ordinary Prophets, muſt ſpeak orderly, and that but one at once, to eſchew confuſion, v. 29.

7. What they ſpeak, is to be judged, and put under cenſure; for the whole Colledge muſt judge, v. 29, 8.

p. 1008. And as the women are here put under a Rule, when to ſpeak, and when to be ſilent, v. 34, 35. So are theſe Prophets: all which, and diverſe other Rules, do regulate our ordinary Prophets; which clearly ſaith to me, (ſaith Mr. Rutherford,) that this is a patterne of a Colledge of ordinary Prophets, &c.

Thus we have given you Mr. Rutherford's eight Arguments, to prove that ordinary Prophers are intended in that place: we do not ſay, that every one of them is concluſive; but diverſe of them are very conſiderable: and poſſibly will be more readily received from his mouth, then from ours; and all laid together, they will amount to little leſs then that they are ordinary Prophets.

That ſo many ordinary Rules ſhould be laid down about propheſying, and none extraordinary; and that yet the act about which all the Rules are given, ſhould be concluded to be extraordinary, ſeemeth very ſtrange and ungrounded.

1. The Rules to regulate the work are ordinary.

2. The deſcription of the work itſelf is ordinary, 1 Cor. 14. 3. He that propheſieth, ſpeaketh unto men unto edification and exhortation, and comfort. This deſcription holdeth forth the act of propheſying, [exhortation,] and the ends of it [edification, and comfort.] It is true, extraordinary gifts were to be imployed to theſe ends of edification and comfort, and ſome things were ordinary in extraordinary Officers: exhortation for thoſe ends of edification and comfort, was not the proper work of extraordinary Prophets; but prediction, or foretelling things to come.

He that hath a gift to ſpeak unto exhortation, edification and comfort, hath all that is here required unto theſe Prophets: but a gift of prediction is required beſides unto all extraordinary prophets.

p. 101In this Chapter no word is mentioned of foretelling future events, which is that which ſhould make them extraordinary Prophets; and diverſe ordinary acts are mentioned, and that largely: that their main work as extraordinary Officers, and ſo as Prophets, ſhould be omitted, if they had been ſuch, how improbable is it?

3. One great end of extraordinary propheſying is denyed to this propheſying; it was a great end of future events, (which is the proper act of extraordinary Prophets) to be a ſigne: for, our Brethren give this as one evidence of an immediate Call to Jus Divinum Miniſt. page 116.the Miniſtry, The having the gift of ſupernatural prediction, or foretelling things to come. They uſe theſe words,—We ſay, That an immediate Call is alwayes joyned either with the gift of Miracles, or the gift of Tongues, or ſome other extraordinary thing, by which men are enabled undoubtedly to demonſtrate to others their immediate Call: thus the prophets were all of them endued with the gift of foretelling things to come: and John Baptiſt was enabled to make proof of his immediate Call, by ſhewing the propheſies both of Iſaiah and Malachy, that were concerning him; which propheſies were applyed to him by the Angel, Luk. 1. 15, 16, 17. before he was born, appropriated by himſelf, Joh. 1. 23. and confirmed by Chriſts Teſtimony of him, 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 p. 102that 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.

p. 103Neither 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. p. 104Such 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: p. 105if 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. He doth not ſpeak of new revelations, but of a revelation of thoſe doctrines of the Goſpel, which he before had preached. Whence it is evident, that there are ordinary revelations, ſtill continuing. And this may anſwer the great Objection which ſome raiſe from ver. 30. Say they, Theſe prophets ſpake by extraordinary revelation. Ergo, They were extraordinary Officers.

We deny that they ſpake by extraordinary revelation: the Text doth not enforce it. There was a diſorder in the Church at Corinth, viz. Divers of the prophets did ſpeak together or at once in the aſſembly; and ſo edification was hindred: to rectifie this, ſaith the Apoſtle, v. 39. Let the Prophets ſpeak two or three, and let the other judge. He would have two or three ſpeak, and the reſt hear, and be ſilent. But leſt two or three ſhould ſpeak at once, or leſt one ſhould ſpin out all the time, & others who came prepared to ſpeak, ſhould want opportunity p. 106to exerciſe their gifts, he directeth further, ver. 30. If any thing be revealed to another that ſitteth by, let the firſt hold his peace: i. e. Let not many ſpeak together; before another beginneth, let the firſt be ſilent: let one ſpeak a convenient time, and then hold his peace, and give way or place to others, that the gifts of others may be exerciſed as well as his: and a reaſon is added, v. 31. For ye may all propheſie one by one: i. e. one after another, not many at once. Leſt they ſhould think that by this means the gifts of ſome would be cooped up, and their liberty for the exerciſe of them infringed; he tells them, no, they might [all] propheſie: i. e. all who were prophets: yet it muſt be orderly, one after another: but this doth not evidence the Apoſtles intent to be, that upon a ſubitaneous impulſe which another hath, the firſt muſt abruptly break off, and hold his peace.

The requiring the firſt to hold his peace, doth not neceſſarily either forbid his proceeding ſo far as he intended, or command a ſudden ſilence in the midſt of a diſcourſe, upon anothers having a ſudden revelation, to give way to that; but it forbiddeth the ſpeaking of divers together in the ſame aſſembly, and commandeth ſo to contract a mans diſcourſe, as there may be opportunity for others who come prepared to ſpeak, or exerciſe their gifts alſo.

Neither can it be concluded, that they propheſied by immediate inſpiration, without any previous preparations, becauſe what they ſpake is ſaid to be [revealed] to them; For, Goſpel-truths are revealed, by ſtudy, induſtry, and the uſe of ordinary means, as well as by immediate inſpiration, as we proved before; and therefore no ground can be fetched from ver. 30. that can argue theſe Prophets to be extraordinaty Officers. Indeed the immediate Revelations and real motions of the Divine Spirit do not uſe to interfere with, interrupt p. 107and juſtle out one another, as according to ſuch an interpretation they ſhould do. If the firſt did ſpeak by immediate revelation, and muſt ſuddenly hold his peace before he hath finiſhed his diſcourſe, or fully declared his Revelations, that another might diſcover his; then the motions of the ſame Spirit ſhould claſh each with other, and the Spirit ſhould interrupt it ſelf; which it were an impeachment to the wiſdom of the Spirit for any to affirm.

Object. 2. Prophets are mentioned with a note of ſingularity. 1 Cor. 12. 29, 30. Are all Prophets? Ergo, Propheſie was a miraculous extraordinary gift.—

Anſw. 1. A note of ſingularity is proper to them, becauſe all had not the gift of propheſie. Some Churchmembers were not prophets.

2. It doth not follow, That therefore propheſie was a miraculous extraordinary gift; For, the ordinary gift of Teaching is expreſſed with a note of ſingularity alſo in the very ſame verſe, 1 Cor. 12. 29. Are all Apoſtles? are all Prophets? [Are all Teachers?]

Object. 3. Prophets in all the Old and New Teſtament, ſignifie ſome in Office peculiarly call'd and ſent. 1 Sam. 3. 20. 1 Sam. 22. 5. Act. 13. 1. Act. 21. 10, 11. Act. 11. 27, 28. The word Propheſying is uſed generally in the New Teſtament for that which is extraordinary and by Revelation. Matth. 26. 68. Rev. 1. 3. Act. 21. 9. Luk. 1. 67. Rev. 22. 10, 19. Rev. 10. 11. Mark 7. 6. 1 Pet. 1. 10. Jud. 14. Luk. 1. 76. and 7. 28. Matth. 21. 26, 14, 5. Mat 13. 57. Matth. 7. 22. Act. 19. 6, &c. Joh. 11. 51. 1 Tim. 1. 18.

Anſw. 1. We have given many reaſons to evidence that the prophets, 1 Cor 14. are neither Officers, nor perſons extraordinarily gifted: and propheſie being the chief ſubject of that Chapter▪ hence the acceptation of the word propheſie in that place, is more likely to be found in that Chapter, then to be fetched from other p. 108places which do not purpoſely treat of that ſubject. And if the word were uſed there in a different ſenſe from what it beareth in all other places, yet there may be enough there to clear that to be the ſenſe of it.

2. It is queſtionable, Whether the word propheſying be uſed in diverſe of thoſe places mentioned, either for Officers or perſons extraordinarily gifted: as Act. 13. 1. Rev. 10. 11. Matth. 7. 22. It is one thing for the perſons who are prophets to have extraordinary gifts, and another thing for them to have the extra ordinary gift of propheſie. Thoſe Prophets mentioned Matth. 7. 22. might have power to work miracles, to caſt out Devils, yet their propheſying might be an ordinary gift, as Stephen had extraordinary gifts. Act. 6. 8. Stephen full of faith and power, did great wonders and miracles among the people. And yet he had the ordinary Office of a Deacon upon him for all that, ver. 6, 7. It may as well be argued, that the Office of a Deacon is extraordinary, becauſe Stephen, a Deacon, wrought miracles, as that the prophets, Matth. 7. 22, &c. were extraordinary, becauſe they wrought miracles.—

3. It appeareth to us, as a certain truth, that propheſying is uſed in the New Teſtament for that which is neither an extraordinary Office, nor an extraordinary gift. Matth. 13. ver. 57.—But Jeſus ſaid unto them, A Prophet is not without honor, ſave in his own Country, and in his own houſe. Here the perſon ſpeaking was indeed an extraordinary prophet; but the rule he layeth down is general, and cannot be reſtrained unto him onelyonly, or to extraordinary prophets: for, can any imagine that the ſenſe ſhould only be this, He that foretelleth things to come, is not without honor, ſave in his own Country? Surely it extendeth to all faithfull Teachers or publiſhers of Goſpel-Myſteries, for they are ſubject to be deſpiſed in their own country and houſe, as well as they which foretel things to come; as Luk. 4. 24. No prophet p. 109is accepted in his own Country. So Mat. 10. 41. He that receiveth a prophet, in the name of a prophet, ſhall receive a prophets reward. Will any ſay, that this promiſe runs onelyonly to ſuch as receive extraordinary prophets? Surely the meaning is, He that ſo receiveth any Goſpel-preacher, he ſhall have a reward: ordinary Interpreters of the Word, are here called prophets three times in one verſe.

So Act. 15. 32. And Judas and Silas being prophets alſo themſelves, exhorted the brethren with many words, and confirmed them: Exhorting is the work of prophets. Here propheſying and exhorting are mentioned as one and the ſame thing; for their exhorting is ſaid to be becauſe they were prophets. Take the words of Calvin on this place; ſaith he, They were prophets: whereas the word hath divers ſignifications: it is not taken in this place for thoſe prophets to whom it was granted to foretel things to come, becauſe this title ſhould come in out of ſeaſon when he intreateth of another matter: but Luke his meaning is, that Judas and Silas were indued with excellent knowledge and underſtanding of the myſteries of God, that they might be good Interpreters of God: as Paul in the fourteenth of the firſt to the Corinthians, when he intreateth of the propheſie, and preferreth it before all other gifts, ſpeaketh not of foretelling things to come, but he commendeth it for this fruit, becauſe it doth edifie the Church by doctrine, exhortation and conſolation. After this manner doth Luke aſſigne exhortation to the prophets, as being the principal point of their Office.

By all this it appeareth, that although he counted prophets to be Officers; yet he did not account the propheſie mentioned here, nor 1 Cor. 14. to be the extraordinary gift of foretelling things to come. Rev. 11. v. 3. the witneſſes are ſaid to propheſie a thouſand two hundred and three ſcore days—It is doubtful p. 110what this propheſying of the witneſſes is, neither is that material to the buſineſs in hand; but this is certain, that either the extraordinary gift of propheſying did not ceaſe in the primitive times, becauſe the propheſying of the witneſſes is one thouſand two hundred ſixty days, and therefore did undoubtedly continue many hundred years ſince; or elſe it muſt be granted, that there is an ordinary propheſying owned in the Goſpel; and ſo the word propheſying, is not generally uſed in the New Teſtament for that which is extraordinary and by revelation. And ſo the Objection is anſwered. Some are called in Scripture-ſence prophets, by way of reſemblance, who do not foretel things to come. As the Scripture in general, and the Goſpel in ſpecial, is called a word of prophecie, 2 Pet. 1. 19, 20, 21. We have alſo a more ſure [word of propheſie.—] v. 30.—[No propheſying] of the Scripture is of any private interpretation: yet a great part of the Scripture doth not contain predictions of future events. So, thoſe that have a gift of Scripture-interpretation or expoſition, may be called prophets by way of reſemblance, although they have no gift to foretel things to come.

Obj. 4. Propheſie is reckoned as one of the rareſt gifts the Apoſtles had, 1 Cor. 13. 2. 1 Cor. 14. 16. preferred before the gift of tongues, 1 Cor. 14. 1, 2. Paul compareth himſelf with theſe prophets, 1 Cor. 14. 37. Ergo, the gift is extraordinary.

Anſw. 1. The Apoſtle preferreth propheſie before the gift of tongues, and ſpeaketh of its excellency, not for any thing in it extraordinary, that yet we finde; but, for its uſefulneſs beyond other gifts, for the ordinary end of edification, as appeareth by his own words, 1 Cor. 14. v. 2. He that ſpeaketh in an unknown tongue, ſpeaketh not unto men, but unto God: for no man underſtandeth him: howbeit in the ſpirit he ſpeaketh myſteries. v. 3. But he that propheſieth, ſpeaketh unto p. 111men to edification, &c. The Apoſtle granteth that he who had the gift of tongues did ſpeak myſteries, as well as he that propheſied: but the rarity and excellencie of propheſie he placeth in its tendency and conducibleneſs to edification, beyond the gift of tongues which men underſtood not, v. 2. for no man underſtandeth him.—

And hence verſs. 4. He that ſpeaketh in an unknown tongue, edifieth himſelf; there is a particular good: but he that propheſieth, edifieth the Church; there is a more general good: and in that reſpect, propheſie is better then tongues. verſ. 5. I would that ye all ſpake with tongues, but rather that ye propheſied: for greater is he that propheſieth, then he that ſpeaketh with tongues, except he interpret, that the Church may receive edifying. Which implieth, that if he doth interpret, that ſo the Church may underſtand and be edified, then he that propheſieth, may not be greater then he that ſpeaketh with tongues. So verſ. 6. It is in reſpect of the end, viz. edification, that propheſie is preferred before other gifts.

What the Apoſtle ſpeaketh about propheſie, may aptly be ſpoken concerning the ordinary gifts of Paſtors or Teachers: Greater is he that teacheth, then he that ſpeaketh with tongues, except he interpret, that the Church may receive edifying.

The ordinary gift of a Paſtor or Teacher is better as to edification, then ſpeaking with tongues, which no man underſtandeth; and therefore the preferring of propheſie before the gift of tongues for ſuch an end, doth not evidence an extraordinary gift of propheſie to be intended.

2. Paul's comparing himſelf with the prophets, proves nothing extraordinary; for ſuch was his humility, as he compared himſelf with ordinary Chriſtians; yea, ſeemeth to prefer them before himſelf, Epeſ. 3. 8. Unto p. 112me who am leſs then the leaſt of all Saints, &c. But how he compareth himſelf with the prophets, or equalizeth them with himſelf, we finde not in the place alledged, 1 Cor. 14. 37. becauſe prophets are required to acknowledge the doctrines of the Apoſtles to be the Commandments of the Lord: for any to ſay therefore prophets are compared to the Apoſtles in a way of equality; it is a far-fetched concluſion.

Obj. 5. The formal effect of publick edifying, comforting, convincing, converting ſouls, are aſcribed to theſe prophets, 1 Cor. 14. v. 1, 3, 4, 5, 12, 24, 25, 31.

Anſw. This proveth not that they are extraordinary gifts or Offices which are mentioned: for, the ordinary gifts of Paſtors and Teachers are uſeful to ſuch ends.

Indeed we know not wherefore gifted men ſhould propheſie, if there were no hope of ſuch effects of their exerciſing their gifts.

Obj. 6. The Apoſtle plainly diſtinguiſhed this propheſying from the word of knowledge, and the word of wiſdom, 1 Cor. 12. 8, 9, 10, 11.

Anſw. 1. It doth not follow, that therefore it is an extraordinary gift, or any Office at all. Ordinary gifts may be diſtinguiſhed from the gifts of Paſtors and Teachers, becauſe of the different way and manner of laying them out, although the gifts themſelves be alike. Propheſie is diſtinguiſhed from exhortation, Rom. 12. 6, 7, 8. and yet it was the proper work of prophets to exhort, Act. 15. 32. 1 Cor. 14. v. 3. But he that propheſieth, ſpeaketh unto men to edification, [exhortation,] and comfort.

2. It is often difficult to determine what is the ſpecial reaſon of the Apoſtles diſtinguiſhing thoſe things from each other, which in themſelves ſeem alike. It will be hard for our Brethren to ſhew the difference between p. 113ſpeaking by revelation, by knowledge, by propheſying, and by doctrine; and yet theſe are diſtinguiſhed each from other, 1 Cor. 14. 6.

3. If becauſe propheſying is diſtinguſhed from the word of knowledge, and the word of wiſdome; they will conclude, that by propheſying muſt be underſtood a gift of foretelling things to come, 1 Cor. 12. 8, 9, 10. Then ſeeing the main work of thoſe prophets, as prophets, 1 Cor. 14. is to exhort, thereby to convince and convert, as v. 3, 4, 24, 25. Hence it muſt be concluded, that there are two ſorts of prophets, or that the prophets mentioned, 1 Cor. 12. are not the ſame with thoſe, 1 Cor. 14. for the proper diſtinctive act of the former prophets is to foretel future events; and of the latter, to exhort for conviction, comfort, &c. and this will make much for us, and againſt our Brethren.

Obj. 7. But it is ſaid, 1 Cor. 13. 8. Whether there be propheſies, they ſhall fail. Ergo, propheſying is ceaſed.

Anſw. Read on, ver. 9, 10. and thence you may obſerve:

1. That the time of the ceaſing of propheſie, is not until that which is perfect cometh. 1 Cor. 13. v. 9, 10. For we know in part, and we propheſie in part: but when that which is perfect is come, [then] that which is in part ſhall be done away. It is the coming of that which is perfect, that is concluded to be the cauſe of the ceſſation of propheſie, which is but in part. And therefore this is a ſtrong Argument to prove that propheſying is ſtill continuing, becauſe that which is perfect is not yet come; and until then, propheſie doth not ceaſe.

2. That the time of the ceaſing of propheſie is not until the ceaſing of knowledge in part: for, both are taken away by the coming of that which is perfect, v. 9, 10. We [know] in part, and propheſie in part: but when p. 114that which is perfect is come, &c. And alſo it is intimated, that ſo long as knowledge is but in part, that which is perfect is not come; for, when perfect knowledge is come, then that which is in part, i. e. imperfection in knowledge, ſhall be done away, v. 9, 10. Imperfect knowledge and propheſie ceaſe both at the ſame time, and by one and the ſame means, viz. by the coming of that which is perfect. And it is obſervable, that when the Apoſtle ſpeaketh in general of the ceaſing of gifts, then he mentioneth the gift of tongues alſo, ver. 8.—Whether there be propheſies, they ſhall fail; whether there be propheſies, they ſhall ceaſe; whether there be knowledge, it ſhall vaniſh away. But when he mentioneth the coming of that which is perfect, as expreſſing the time and means in and by which ſome gifts do ceaſe, then he reckoneth up onelyonly knowledge and propheſie; verſ. 9. 10. He doth not ſay, that tongues ceaſe by the coming of that which is perfect; they may be ceaſed long ago, and yet propheſie be ſtill continuing. We argue thus:

That which doth not ceaſe ſo long as we know but in part; nor until that which is perfect is come, that is ſtill continuing: For yet we know but in part, and as yet that which is perfect is not come. But propheſying doth not ceaſe ſo long as we know but in part, nor until that which is perfect is come, verſ. 9, 10. Ergo, propheſying is ſtill continuing. Ergo, propheſying is either but an ordinary gift, and no Office: or elſe it muſt be aſſerted, that an extraordinary gift, or a preaching Office, diſtinct from Paſtors and Teachers, is ſtill continuing.

Obj. 8. But this propheſying, 1 Cor. 14. was in the Church, and is ſaid, Not to ſerve for thoſe that believe not, but for them which believe, verſ. 22. How can this warrant the preaching of gifted men out of the Church, to the world?

p. 115Anſw. 1. If it warranteth the preaching of gifted men in publick Church-aſſemblies, that is the great thing denyed by our Brethren. They grant them a liberty in ſome caſes to preach where no Churches are ſetled.

2. The Apoſtles intent ſeemeth to be, to deny that propheſie is appointed for a ſigne to confirm the Doctrine of the Goſpel to unbelievers, as tongues were, verſ. 22. Wherefore tongues are for a ſigne, not to them that believe, but to them that believe not: and by way of Antitheſis, or Oppoſition to this, he addeth, but propheſying ſerveth not for them that believe not, (i. e. not to be a ſigne to them as tongues are) but for them which believe, i. e. to edifie them, verſ. 3, 5. his intent cannot be to deny, that propheſie is uſeful to unbelivers; for he aſſerteth it to be a means of their converſion, verſ. 24, 25. But if all propheſie, and there come in one that believeeh not, or one unlearned, he is convinced of all, he is judged of all: and thus are the ſecrets of his heart made manifeſt, &c.

Propheſie then ſerveth for the conviction and converſion of thoſe that believe not: this doth warrant the preaching of gifted men to unbelievers, for their converſion. And thus we have given our Arguments for the preaching of gifted Brethren: the laſt, which is taken from the Rules about propheſying: we formerly did not account ſo cogent as ſome other, but now (until we have further light) we account it at leaſt a probable Argument, which joyned with others, hath great force in it.