Church Members Set in Joint, Text
An Anſwer to a Book entituled Preaching without Ordination.
THe Lieutenant, before he comes to ſpeak a word to the Queſtion by himſelfe propounded in the fore-front of his Book, viz. Whether men may Preach except they be Ordained: premiſeth many things to conſideration, which are neither of any neceſſary dependance upon each other: nor of any uſe imaginable, either to the cleering and well ſtating of the Queſtion, or to the confirmation of his own opinion touching the Queſtion. For which reaſon I ſhall not now retreat ſo farre from the buſineſſe in hand, as to make an incurſion upon his praecognita (things which neither of us are concerned in, as to this preſent controverſie:) but ſhall there begin to anſwer where hee begins to make good his undertaking, after hee hath brought about the Queſtion (as it were by countermarch) into its former place, and applyes himſelfe to the proofe of the affirmative; namely, that it is lawfull for a perſon not ordained to Preach. Thus farre onelyonly I ſhall follow him, as to make uſe of his method in premiſing ſome few Poſitions for the better ſtating of the Queſtion between him and mee.
Firſt then I cannot but take notice that every one of his ſtolen Arguments, whereby hee labours to evince the lawfulneſſe of preaching without Ordination, are of equall force to prove the lawfulneſſe of preaching without the Churches choyce and approbation: the thing wherein himſelfe and others of his way doe place the very eſſentials and vitals of a miniſter, as to any outward call, as may be ſeen in his poſitions Pag. 2: and 3. and then to what purpoſe is a Liberty of Chooſing their Miniſter given to every particular congregationall Church, as the thing whereby he is made a miniſter: ſeeing every private gifted Chriſtian, eo ipſo becauſe gifted, may take upon him to preach publikely though neither ordained nor yet Choſen by the Chruch? for ſuch an intrinſicall connexion doth this Author make between gifts and preaching, that, if his Arguments be ſound there neede not intervene ſo much as the Chruches Election, nay farther, not ſo much as a tryall of thoſe miniſteriall gifts & qualifications which himſelf acknowledgeth to be requiſites before a perſon be ordained, Theſ. 6. 2. I deſire the Reader to take notice, that when we preach for Ordination as a thing requiſite to a Preacher, we are to be underſtood according to the Analogy of theſe following advertiſemntes.
1. That by Ordination we mean an act of the Church, whereby a perſon is ſolemnly ſet apart for the diſpenſation of the word, Seales and Cenſures, by way of peculiar office: we doe therefore at this time wave all diſputes about the perſons ordaining, and all other rites and circumſtances pertaining to Ordination.
2 Preaching we take in the ſtricteſt ſenſe for an explication and application of the Word of God with all authority, to the information, exhortation, reproof or comfort of them that hear.
3 We acknowledge it a duty incombent upon all Chriſtians (whether eminently gifted or no) even the leaſt and meaneſt, to reprove, exhort, in ſtruct and comfort one another, as occaſion ſhall be offered, in away of love, and of equall and mutuall intereſt, as members ſpiritually of one another, and heyres together of the kingdome of life.
4 In a Church that hath not its compleat conſtitution and organization (which Chillenden Calls a Church not perfectly brought under Goſpel order) or in other Caſes of abſolute neceſſity: we admit in reaſon of a liberty for private gifted Chriſtians to preach the word: though the Scripture hath neither any particular precept for it, nor clear patterne of it, as I know of. Yet in no caſe can it be allowed that any private Chriſtian (though never ſo well gifted) ſhall take upon him to preach to any Church, unleſſe he have at leaſt the election and approbation of that Church: which we ſuppoſe to be a ſufficient outward call, when the Churches condition is (as it may be) ſuch, as that it is morally impoſſible to have a better. Jus divinum poſitivum, cedit juri divino naturali, when they are inconſiſtent each with other.
5 If any Chriſtian hath others in ſubjection under him, he hath thereby authority to inſtruct, reprove and exhort them out of the word of God. Men were made immediatly for God, immediatly for one another, or for one another in the Lord. Religion hath the command of all mens faculties, conditions, and actions, to referre and order them immediatly to Gods glory, that the whole man may live wholly unto God He muſt therfore live unto God in reſpect of his power over others: that is, his power over others muſt be ordered and improved to Gods glory, elſe he lives not wholly to God; Hence we grant, that a father or maſter in his family may inſtruct, exhort and command his children and his houſehold to doe juſtice and judgment. A King or Magiſtrate in the Common-wealth may exhort and command his ſubjects to the generall dutyes of Religion. For Religion refers all power to a Spirituall end. But ſome power is immediatly Spirituall, as the power of the Miniſters of the Goſpel, the immediate end or object whereof is the Spitituall good of their people. Other power is more remotely Spirituall, which though it ames at Spirituall good, yet it attaines it not but by the intervention of that power which is immediately Spirituall v. 8. The Magiſtrate ought to looke to the ſpirituall good of his people, therefore he may command them to give diligent attendance to the Word preached and to practiſe according to what is taught, and may make uſe of many perſwaſives and diſſuaſives as he thinks fit, which is as much as any of the Kings of Iſrael ever did in any of their inſtructions or publique exhortations to their people. The like may bee ſaid of all other power, domeſtique or military. Theſe things being premiſed, the truth I ſhall undertake to defend againſt Mr. Chillenden, is this,
That it is utterly unlawfull for any Chriſtian whatſoever, gifted or not gifted, to take upon him ordinarily to Preach the Word in the name of the Lord with all authority before the Church publiquely aſſembled, unleſſe he be called and ſet apart thereto by the Church. Hereof I might bring proofe ſufficient: but my warre is at this time defenſive, not offenſive. Let us therefore try what ſtrength our adverſary is of.
Having therefore firſt ſuppoſed that Churches have power to chooſe, yea and to Ordain (which is falſe) their own Officers, he inferres thus.
Chill. If the Church have power, it muſt be granted that firſt there muſt bee a Church having this power, before there can be any Officers rightly ordained. Therefore, if men may not Preach before they be ordained, how can men be compleated to the Faith and order of the Goſpel?
Anſw. The meaning of this Argument I ſuppoſe is this, the Church is before the Miniſter. The Church is called by the Preaching of the Word; therefore ſome who were no Miniſters ordained, muſt neceſſarily be ſuppoſed to be Preachers; for without preaching no Church; and without a Church no ordained Officer. I liſt not now to take notice of every errour, onelyonly in reference to the preſent controverſie, I anſwer, 1. The eldeſt Church had a Miniſter before it, as every effect hath its Cauſe before it; The firſt Churches were gathered by the Apoſtles, Prophets and Evangeliſts; who were men ordained and ſent of God for that purpoſe, John 5. 16. And being gathered, were by the Apoſtles themſelves commended to the care and watchfulneſſe of ordinary Elders, Act. 20. 17, & 28. Who were perſons, not onelyonly gifted, but ordained, Act. 14. …3. Tit. 1. 5. that through the hand of God going along with them, Churches might bee edified, increaſed, multiplyed, unto the worlds end, Eph 4. 13. In ſucceſſion of ages there has been ſucceſſion of Churches, and ſucceſſion of Elders; but both the one and the other miſerably corrupted and defaced in the common deluge of Antichriſtianiſme. The way of Elders entring into their Office, we acknowledge to have been corrupt in all its circumſtances, yet for the ſubſtance valid: as Caiaphas his entring upon the Prieſthood in ſuch an irregular way, was unallowable, yet being entred, it ſtood, and God himſelfe, did not withold from him a Spirit of Propheſie, in the time of his Prieſthood, which was a common ſigne of confirmation given unto men that were called to any weighty and publique Office in Iſrael. But I perceive Chillenden aſcribes not much to this Argument, and therefore I have reaſon to ſay but little to it, eſpecially becauſe learned men (ſuch as Mr. Rutherford and others) have ſaid ſo much to it in their late writings upon the controverſies of theſe times.
Chill. Chil. His ſecond Argument in a word is this. It is lawfull for a man that intends the Miniſtery, to Preach before hee is ordained, for tryall. Ergo to Preach without Ordination is lawfull.
Anſw. Anſ. It is lawfull without all queſtion for a man that intends the publique Miniſtery to Preach for tryall before them that are to judge: but from hence to inferre, that every private man of what condition ſoever, who has no purpoſe nor inclinations to apply himſelfe wholly and onelyonly to the work of the Miniſtery, may thruſt himſelfe upon a courſe of conſtant preaching publiquely, before the Church, without reference had to any tryall or judgement concerning his abilities, is wild reaſoning. A man that Preaches for tryall is ſuppoſed to be called thereunto by the Church, by vertue of which call (if he accept of it) he is a Miniſter in fieri, though not in facto eſſe, and may therefore lawfully performe thoſe actions which tend to compleat him in the execution of that charge which he is entring upon: all Miniſteriall actions he may not performe, unleſſe he be Ordained (for ordination is that which gives compleate Miniſteriall power) nor yet this ſingle act of Preaching can he performe, with ſuch authority, and confidence of Gods aſſiſtance, as after he is ordained, as 1 Tim. 4. 14. For his Call being but imperfect, it can give him but an imperfect power: how beit whatſoever actions are conducible to the end of his Call (which is to give teſtimony concerning his abilities for the Miniſtery) thoſe he may performe, till by Ordination his Commiſſion be inlarged, and extended to all Miniſteriall actions. The ſons of the Prophets were wont to exerciſe their Propheticall gift, before they were generally received and acknowledged as Prophets. 1 Sam. 10. 5. 2 King. 2. 7. &c. The Apoſtles and 70 Diſciples whom Chriſt ſent forth, Luke 10. 1. and Matth. 10. might do, and did many things by vertue of that Commiſſion which then Chriſt gave them: yet thoſe things which he gave them in their laſt Commiſſion as Apoſtles, John 20. they neither did nor might doe when they were firſt ſent out; their Call did not reach to it. So a man that intends the Miniſtery and is called to give tryall of his gifts, may Preach in reference to that end, (which another may not) though he may not adminiſter the Sacraments, nor yet make a continuall trade of Preaching.
Chill. But (ſayes Chillinden) if a man may Preach one Sermon, why not two, then why not twenty? And if one monethmonth, why not twelve moneths?
Becauſe the Churches calling of him to Preach for tryall being a tranſient action, having order and reference to Ordination, as a more pefect and compleating action, cannot imprimere indelebilem Characterem as Ordination doth. My meaning is, it does not, nor cannot convey an habituall power of Preaching, becauſe it is not the ultimate & laſt action that doth compleat a man in his Miniſteriall Office. 2 It exceeds the end of this Call, which is ſuppoſed to be this, namely to give a teſtimoniall concerning his faculty in preaching, that others may judge, whether he be foreign apt to teach, &c. and not one or two, or three Sermons to men that are judicious and diſcerning (ſuch as they that try others for the Miniſtry are or ſhould bee) is as ſufficient for them to ground their judgement of a mans abilities upon, as two hundred.
Hitherto Mr. Chillenden hath contended with reaſon, and is proved but an ill Logician, let us now enquire into his proofes from Scripture, and ſee whether he be any whit a better Divine.
Chillend. His firſt Argument is drawne from the example of Eldad and Medad, and Moſes words upon the report of it, Numb. 11. and 26. to 30.—The Spirit reſted upon them—and they Propheſyed in the Camp—And Moſes ſaid—would God all the Lords People were Prophets, and that the Lord would put his ſpirit upon them. Chillenden begins with the laſt part of the Argument firſt, namely Moſes his ſpeech, and afterwards preſſeth that example of Eldad and Medad more cloſely. I ſhall goe trace him in his own method, and ſee whether it leads to the concluſion pretended.
Anſw. Reader take notice, Moſes here wiſheth that all the Lords people were Prophets—not Prieſts or Levites (I meane ordained Officiall men) but Prophets, ſuch as Eldad and Medad &c.
Moſes wiſheth they were Prophets, not ordained Officiall men: He need not deſire it; for they that had a ſpirit of Propheſy were thereby extraordinarily and immediately ordained of God to the work of Propheſying. For Propheſie was not a permanent habituall gift, ſuch as was in the power of the Prophet to exerciſe when he would: but it was an impreſſion made in the mind by the immediate operation and irradiation of the ſpirit of God, ſtirinrg up a man at certain times to Propheſie, Ier. 42. 7. Hence it was not in the power of man, (who had the power of Ordination in other caſes) to Ordaine a man to be a Prophet: as in the time of the New Teſtament it was not in the power of men, no not of the Apoſtles themſelves, to Ordaine another to the Office of an Apoſtle; but all that were choſen to be Apoſtles were appointed immediately by Chriſt, as the 11 Diſciples, and Paul, Gal. 1. 1. and Matthias, Act. 1. 24, 25, 26. This obſervation therefore is a nullity. Had Moſes ſpoken of a Function, unto which Ordination had been applycable, no doubt he would have wiſhed that they might have been ordained before they had exerciſed it habitually, but ſpeaking of ſuch a work unto which nothing was requiſite—but the powring out of the Spirit, what need he ſpeak more then he did? 2. Let us apply it to the thing in hand: grant that he had wiſhed it to Chriſtians now living: I aske, doth he wiſh a Spirit of extraordinary Propheſy (ſuch as theirs was, as I ſhall prove anon) or of ordinary Propheſy, ſuch as is common in theſe dayes of the New Teſtament, if extraordinary, then he had wiſhed that which no Chriſtian could have taken hold of, for a ſpirit of extraordinary Propheſy hath not been in the world ſince the Scriptures were perfected: if ordinary, then it makes for us, for then he wiſhes ſuch a Spirit as doth not exclude, but include Ordination, the Scripture acknowledging no Prophets in our dayes but Ordained Preachers, unleſſe it be thoſe falſe Prophets, and falſe Teachers which the Apoſtle ſpeakes of, 2 Pet. 2. 1. 1 Iohn 4 1. For my part I judge he ſpeakes of ſuch a ſpirit which himſelfe had, and which was then powred down upon Eldad and Medad, which was extraordinary, and therefore not applicable to us. 3. The ſpeech it ſelfe is to be underſtood as it is uttered, not indicatively but optatively. For Moſes doth not wiſh abſolutely that all the Lords people were Prophets, but quantum adſe, as for his part, he envyed no man that had the Spirit as well as himſelfe, nor would he have his ſervant Joſhua, or any man elſe to envy for his ſake, but he wiſheth all good to all men as it might be expedient for them. This is the plain meaning of the place, as he that reads may quickly underſtand, The like ſpeech hath Paul, 1 Cor. 14. 5. I would that yee all ſpake with Tongues, yet he ſaies before, Chap. 12. 29, 30. Are all Prophets? Doe all ſpeak with Tongues? His meaning is, (the ſame with Moſes) he wo…d not that the dignity of his perſon ſhould ſtand in the way, or bee any hinderance of others from partaking in the like gift. q. d. As for my part I can eaſily beare, yea I wiſh that that gift of Propheſy which is in me, were common unto all, nor will I have any man forbid for my ſake: and this I am perſwaded is the ſincere deſire of every faithfull Miniſter, even of the moſt eminent, that your ſelfe (Mr. Chillenden) and all Chriſtians might have the ſame ſpirituall gifts which they have, if it might ſtand with the will of God and order in the Church. But what then? Is this any ground for a man to run before hee is ſent? Jer. 23. 21. But Chillenden (it ſeemes) doth judge the giving of the Spirit a ſufficient ſending. For thus it followeth.
Chill. That which made them Prophets was the Lords putting his ſpirit on them. Why then ſhould not men now, to whom God hath given of his ſpirit, with gifts, utterance, and knowledge be Prophets and Preachers?—The gifts of God are not given to be hidden under a Buſhell, or to be kept in a Napkin, &c.
Anſw. Doubtleſſe the Lords putting of his Spirit on them, made them Prophets; but this powring out of the Spirit did eminently include Ordination, or that which was equivalent or tranſcendent to it, even an impulſive command from the Spirit which they could nor reſiſt, Amos 3. 8. The Lord hath ſpoken, who can but Propheſy? Yea, I conceive that the Spirit ſo over-powred them, as that they were not maſters of their own words and geſtures, but were acted by a ſecret Spirituall violence, even above themſelves to an high and extraordinary ſublimity of ſpeech, and inſolency of geſture, to the aſtoniſhment of thoſe that beheld and heard. Of Saul it is ſaid that when a Spirit of Propheſy came upon him, he ſtript off his cloathes, and lay down naked all that day and all that night, 1 Sam 19. 24. And in reſpect of thoſe inſolent expreſſions and geſtures which they were carryed forth to, that did they receive the Spirit of Propheſy ſuddainly falling upon them, it became an ordinary ſpeech in Iſrael, if they ſaw any ſtrange and inſolent carriage in a man (yea though it came from an evil Spirit) to ſay that he Propheſyed, 1 Sam 18. 10. And we know that the Spirit falling upon an ungodly man, ſo overmaſtered him, that he ſpake what he never intended nor had any mind to ſpeak. Balaam I mean. Num &. 23. 24 Theſe Prophets therfore, w… rather paſſive then active, in their Propheſyings: which I conceive to be the reaſon why the Hebrewes for Propheſying uſe the word foreign in Niphal, the paſſive voyce, Prophetaties eſt, there being no Hebrew word of the active ſignification to expreſſe it by intimating that men were rather paſsive then active in Propheſying. Hence they could not uſe thoſe expreſſions and geſtures which are naturally moſt perſwaſive (as men in Preaching doe) but ſuch as they were, acted too by the Spirit, yea and what they ſpake, they ſpake from the Spirit, even divine miſteries immediately inſpired, wherein it was impoſſible for them to erre, though ſuch they might bee as they themſelves underſtood them not, whereas our Preaching conſiſts in an explication and application of the Word, which the ſimple and unlearned may wreſt through their ignorance, either to a wrong ſenſe in explication, or to a wrong ſubject in Application. And laſtly, the end of this ſpirit of Propheſy was to bee as a ſenſible ſigne of confirmation to them that received it, that God had called them in particular to ſome great and eminent imployment, Numb. 11. 16, 17. Hence tis ſaid verſe 25. They Propheſyed and ceaſed not: ſo the Chaldee tranſlateth it, but the Hebrew word is foreign they added not. viz. to Propheſy any more (as D…ut. 5. 22. Theſe words hee ſpake, and hee added no more) intimating that then indeed they Propheſyed, but not from thenceforth continually; becauſe the Spirit was given them but as a temporary gift and miracle for confirmation of their Office. As unto Saul, 1 Sam. 10. 6. and Caiaphas the High Prieſt. John 11. 50, 51, 52. Now lay all theſe together, and it will appeare that in efficient, matter, forme, and end the Propheſying ſpoken of, Num. 11. was extraordinary: and therefore Chillendens inference from that to ours is moſt notoriouſly inconſequent. Put it briefly in ſome forme: Eldad and Medad having the Spirit did propheſy. Therefore they that have the Spirit now may forthwith propheſy. No more but up and ride. Becauſe they propheſyed de facto, (for they could not chooſe) does it follow that every ſpirituall man may now doe it de jure? They ſpake by the impulſion of the Spirit (which impulſion was an authoritative ſending or calling) doth it therefore follow that they who are onelyonly gifted, and have no ſuch extraordinary impulſion, may propheſy, though not called thereto by the Church? They ſpake ſpirituall myſteries immediately inſpired, and therefore could not erre: doth it therefore follow, that any private gifted Chriſtian may undertake publiquely and with all authority to expound and apply the Word, which in theſe dayes (Propheſyes and Viſions being ceaſed) cannot bee done, as may bee moſt for edifying, without ſome inſight into the Logick, Grammar and Rhetorique, which are, none of them; any part of thoſe gifts, that Chillenden acknowledgeth to bee requiſite to make a man able for the worke of the Miniſtery. If the Apoſtles and Prophets in writing the Scriptures have laid Arguments and words together, it is requiſite for the better underſtanding of the Scriptures, that a man bee able to take their Arguments and words a ſunder, which how it can bee done, without ſome inſight into Logick and Grammar, I have neither Logick enough to conceive, nor Grammar to utter: though above all, I acknowledge a neceſſity of a ſpirituall illumination, and opening of the underſtanding by the Holy Ghoſt, that a man may diſcerne of the ſpirituall meaning of that which lyeth hid under the Letter. By all which (beſides that which is already ſpoken) it may appeare how invalid that inference is, which Chillenden makes by way of interrogation thus, Why then ſhould not men now, to whom God Chill. hath given of his Spirit, with gifts of utterance and knowledge, bee Prophets and Preachers.
Anſw. Becauſe their gifts, (upon whoſe practiſe this Doctrine is grounded) were extraordinary, and therefore whether they expreſſed them with, or without Ordination, it maketh nothing pro or con as to our preſent queſtion, which is to be underſtood of ordinary preaching. But beſides thoſe gifts carryed a Commiſſion in their hand, to every man that received them, that he might lawfully, and muſt neceſſarily make uſe of them to his praiſe that gave them. The extraordinary powring out of the Spirit in ſuch an immediate, ſuddaine, plentifull and powerfull manner, was equivalent to a voice or Call from heaven, and gave ſufficient authority for the actuall exerciſes of thoſe gifts. But as for ordinary functions, in the execution of which gifts were neceſſary as well as in Propheſy, there did ever concurre a Call from God either immediately, or mediately by his Church: without which Call, whoſoever ſhould intrude into the doing of the work pertaining to that function, was a falſe Prieſt, falſe Apoſtle, falſe-Prophet, falſe-Teacher. In the Miniſters of the New-Teſtament, it is perpetually required that there be not only foreign (ability in reſpect of gifts) but foreign (power or liberty in reſpect of Call) in all the Miniſteriall actions they performe.
And if the gifting of men did enable them with pleny-potency for preaching in a publique Miniſteriall way, I ſee no reaſon why Paul or any other being put upon it to ſhew their authority by which they preached, ſhould alwayes plead their foreign or lawfull Call, and not their foreign or ability in reſpect of gifts, which they perpetually doe; and not they onelyonly, but the Scriptures themſelves put an expreſſe difference between gifting and ſending (the two eſſentials in a Miniſten) the one materializing him, the other formalizing him, as I may ſo ſpeak, as Joh. 20. 21, 22. Firſt he ſends them (As my Father hath ſent me, ſo ſend I you) then he gifts them, Receive you the Holy Ghoſt, Ier. 1. 5. I have ſeparated thee, &c. There's his ſending, and ver. 9. The Lord put forth his hand and touched my mouth: there's his gifting. Iſayah is gifted, Iſa. 6. 6, 7. but withall he is ſent v. 8, 9. ſo Ezekiel chap. 2. 2. cum ver. 3. So every Preacher of the Goſpel muſt be gifted, 1 Tim. 3. 2. Apt to teach. And yet withall he muſt be ſent, Rom. 10. 15. How ſhall they Preach unleſſe they be ſent? which ſending (though the Lieutenant will have it to be by infuſion of gifts, and that without any reaſon alleadged, or any thing like it, as may be ſeene in his Book Pag, 23.) muſt needs import an authoritative miſſion foreign according to the cleere etymology of the Greek word; which manifeſtly alludes to the name of an Apoſtle, a name given by Chriſt himſelf to them who were firſt ſent by his command to preach the Goſpel, Luke 6. 13. And it ſignifies one that is ſent, (not any way) but as the Ambaſſadours of Princes uſe to be ſent with their maſters mandates. This is alſo cleer by the very letter of the Text. For they that are ſent are they that bring the glad tydings of Salvation: And who are they? The watchmen ſaith Iſaiah, in the place from whence theſe words are borrowed, Iſa. 52. 8.) who in Hebrew are called foreign in Greek foreign which is the very ſimple word by which the Apoſtle Cals the Elders of Epheſus, (who were ordained Officers) and in them all the Miniſters of the Goſpel to the worlds end, Act. 20. 28.—Over which the Holy Ghoſt hath made you overſeers, or Watch-men, as they are called in Jſaiah: To ſay nothing at this time, that it is a manifeſt abuſe of the word [ſending] to interpret it of ſending by gifts infuſed; in which ſenſe, if Chillenden will undertake to ſhew where it is taken but once in all the whole Scripture: I will undertake to ſhew that it is taken above a hundred times in that ſenſe which I now contend for. But of this place more hereafter. In the meane time I ſuppoſe this laſt conſequence is ſufficiently battered, partly becauſe the Spirit of Propheſy, ſpoken of, Numb. 15. carryed along with it an impulſive command, or immediate Call from God: and partly becauſe the Propheſy it ſelfe was extraordinary, and therefore cannot be compared in any due proportion with our Preaching, that from the requiſites or non-requiſites into the one, we may inferre the requiſites or non-requiſites to the other, no more then we may argue thus. Mr. Chillenden being unordained doth fight: therefore being unordained he may Preach.
Chill. But let us ſee what followes. The gifts of God are not given to be hid under a Buſhell.
Anwſ. From hence our Saviour infers that the Miniſters of the Goſpel, (whom he then ſent into the world to Preach) ſhould cauſe their light to ſhine forth before men, Matth 5. 16. What is this to privat gifted Chriſtians? A Candle is lighted to be ſet in a Candleſtick. The Candleſtick in the Reddition muſt be the Church, as Rev. 1. 12, 13. They that are ſet in a Candleſtick proportionably, are the Miniſters of the Goſpel, who ſhine forth (more eminently) as Lights in the Church. They muſt therefore, firſt be ſet in the Candleſtick, before they can give light to them that are round about. And how is that done? By being gifted and doubtleſſe not ſo onelyonly, Act. 13. 47. So hath the Lord commanded us, ſaying, I have ſet thee to be a light to the Gentiles, &c. Cor. 12. 28. God hath ſent in his Church (not gifted men) but Officers, Apoſtles, &c. And our Saviour ſpeaking the ſame parable, Luke 11. does put an accurate diſtinction between the light of his Miniſters, and the light of eminent gifted Chriſtians; of the former he ſayes that they are ſet in the Church (or Candleſtick) that they may give light unto others, ver. 33. And of them that receive this light, he ſaith they are thereby enlightned, not ſo much to enlighten others, (though that alſo they ought to do in their place) as to make themſelves lightſome and glorious in the Church, ver. 36.
Chill. Talents muſt not be hid in a Napkin.
Anſw. What then? Therefore every man may improve his Talent in a diſorderly way. This is fine reaſoning, peradventure a ſubject in ſome kingdome may be every way better qualified for the well managing of the Scepter, then the King himſelfe: may he therefore take upon him to dethrone his lawfull King, and ſet up himſelf in his place? A woman may poſſibly have more wiſdom then her husband in the family, or more knowledge & grace then a Miniſter in the Church: may ſhe therfore uſurp authority over her husband in the family, or over her Paſtor in the Church? the truth is, this excellent principle (miſerably perverted) hath been the darke Cellar wherin that powder hath been hid, which hath almoſt blown up all Government, both in the State and Church, and Army, and hurld all things into black confuſion. And I am ſorry that any of my Country-men (eſpecially ſuch as pretend to Religion and the feare of God) ſhould border ſo neere upon the Spirit of Corah, as to be of the ſame mind, and to ſpeak the ſame language, Numb. 16. 3. They gathered themſelves together againſt Moſes and againſt Aaron ſaying, you take too much upon you, ſeeing all the Congregation are Holy every one of them, and the Lord is amongſt them: wherefore then lift you up your ſelves againſt the Congregation of the Lord? The ſame anſwer therefore, which Moſes gives to them, may I returne to Chillenden, and all others that make uſe of this Argument, ver. 9, 10. Seemeth it but a ſmall thing to you, that the God of Iſrael hath ſeparated you.—And hath brought you neere to him—and ſeeke you the Prieſthood alſo? Surely he that hath a Talent, and employes it not, ſhall be eſteemed an unprofitable ſervant. Every gift hath its …, & yet every Chriſtian muſt remember that he hath his foreign Rom. 12 4. his own proper work, in the performance of which he ought to abide with God, 1 Cor. 7. 24. Can the hand do no ſervice in the body, becauſe it is not the head? In Fine, if there be any man in the Church, that hath the ſpirit of Grace, government, wiſdome and utterance, whereby he is fitted to preach the Goſpel, though he hath not that meaſure of knowledge in languages and other Arts, as were deſireable, yet if he be ſound in Faith, in Doctrine, and in manners, he ſhall do a work acceptable to God, and the whole Church will thank him, if he ſhall deſire the Office of a Biſhop, 1 Tim. 3. 1. ſuffer himſelfe to be proved, ver. 10. and (being approved) to be ordained by the laying on of hands, chap. 5. 22. And I am apt to think that no man who doth ſincerely intend to preach the word of truth, as it is in Jeſus, and affects not an unwarrantable liberty of preaching when he liſt, and deſiſting when he liſt (which being ordained he may not doe) I ſay I am apt to think hee cannot really ſtick at that order of admiſſion and entrance into the Miniſtery, to which the Scripture gives ſuch a cleere and abundant Teſtimony. And thus much for the firſt Argument, and for all the pieces of Arguments which are here and there, immethodically ſcattered up and down, which are neither ſufficient to prove the whole ſcope of the Author, nor yet have any dependance on any propoſition of the grand Arguments: As for the two objections which Chillenden propoſeth to himſelfe, and anſwereth, let him that ownes them make them good: for my part I would be loath to defend a truth of GOD with ſuch objections: though in the latter of the two, I conceive there is more ſtrength then Chillenden is aware of, if it be well pointed. I ſhall ſay nothing to it now, becauſe I ſhall have occaſion to make it good anon; onelyonly this I cannot but obſerve once for all, that this Lieutenant is very good at making Jack a Lents, and then inſulting over them with drawn ſword, here I could have thee, and there I could have thee. I preſume no judicious man could ever have it in his mind to make ſuch ſlender objections as I often meet with in this little Pamphlet, and therefore I ſuppoſe they are egges of his own hatching. But let us paſſe them over, and come on to the next Argument.
Chillend. 2 Chron. 17. 7, 8, 9. The Princes of Judah (who were no ordained Miniſters) Preached the Law to the people.
Anſw. I cannot beleive our Lieutenant read this Scripture over twice. The text ſaies expreſſely that the Prieſts and Levites preached. For thus runs the words v. 8 9. with them he ſent Levites, even Shemaiah, &c. and with them Eliſham and Iehoram Prieſts. And they taught in Iudah, and had the book of the Law of the Lord with them. Here is not one word of the Princes preaching: It is ſaid indeed ver. 7. that the King ſent to his Princes to teach in the Cityes of Iudah. The Hebrew word is foreign in pyhell ad faciendumdiſcere to make them to learne, or to ſee them taught, to wit, by others, as Aſhpenaz is commanded togather ſome of the children of Iſrael together foreign to teach them the Language of Caldea; Is it imaginable that Aſhpenaz the chiefe of all the Noble men in the kingdom did teach them himſelfe? doubtleſſe he did it by others, as theſe Princes alſo did, and ſo Rabbi Solomon Iarchi expounds it. It was proper (ſaith he) to the Prieſts and Levites to teach and inſtruct, but the Princes went with them, leaſt they ſhould have rebelled againſt their words, that they might compell them to obey, &c. what a monſtrous abuſe of Scripture is this to interpret it againſt the very Letter of the text?
Chill. It is evident by the writings of Moſes and the Prophets, that any of their wiſe men might teach though not ordayned.
Anſw. Hereof we have not one word of proofe, beſides. Luk. 2. 46. in the margent (as if Luke were either Moſes or one of the Prophets) where he relates that Chriſt being but 12. yeeres old diſputed in the temple with the Doctours, Was Chriſt one of the wiſe men? or is every diſputation a Sermon? or were thoſe Doctours intruders doing what they did without authority? Doth not Chriſt ſay of them, that they ſate in Moſes ſeate? Matth. 23. 2. For my part I judge them to be profeſſors of Divinity or Tutors, who were wont to inſtruct younger men at certaine ſtate-ſeaſons (anſwereable to our Termes) Act. 22. 3. For which end they lived together in a Colledge. 2 Kings 22. 14. The Tutors and inſtructors being therefore called Fathers. 1 Sam. 10. 12. and the Scholars ſons of the Prophets. 2 Kings 2. 15. As to that which Chillenden urgeth farther from the example of Iehoſaphat, Hezekiah, Nehemia, &c. we give this Short anſwer. That what they ſpake was either a judicicall charge, (which every Judge may give to the grand Jury) as Jehoſhaphat, 2 Chron. 19. or 2 a Propheticall, or 3 a Magiſtraticall act, and ſo not precedentiall to private Chriſtians. For a Magiſtrate by vertue of his Office hath a ſpirituall power (though not an Eccleſiaſticall or Church power) to pray, exhort, and bleſſe the people, and to make uſe of other naturall and generall mediums of ſpirituall good, according to what I premiſed, Theſ. 4. For which end Magiſtrates had often (if not alwayes) a Spirit of Propheſy, as the 70 Elders whereof Eldad and Medad were two, Num. 11. Saul, David, &c.
Chill. It was the cuſtoms of the Jewes to let men Preach who were no ordained Miniſters. As Scribes, Phariſes and Lawyers.
Anſw. Theſe at leaſt were Prophets, Matth, 23. 2.
Chill. Why did they ſuffer Chriſt to diſpute in the Temple?
Anſw. Diſputation is no preaching. Nor doe I think that that diſputation was in the Temple, where the ſolemn worſhip of God was wont to be on the Sabbath, but in ſome of the buildings about the Temple, which were called by the name of the Temple.
Chill. Chriſt was permitted to preach in the Synagogues, Luke 4. 16, &c. Though the Iewes did not acknowledge him to be a Prophet ſent of God. Ergo.
Anſw. It was permitted him (eſpecially in Nazareth his owne country, Luke 4. 16.) becauſe he began not to preach till he was 30 yeeres old, and at that age his Majeſty, and the miracles which he wrought had made way for him: becauſe every man eſteemed him as a Prophet ſent of God. Luke 4. 14. and 3. 15. & 21, 22, 23. Mat. 5. …0. 21. And as for thoſe who knew him not (and for a long time he was but little knowne, out of his owne country) their permiſſion of him to preach argues nothing; for they did preſume that none would offer to preach but ſuch as had authority, and therefore when he taught before thoſe that knew him not, They aske him the queſtion plainly, Matth 21. 23. By what authority doeſt thou theſe things? and who gave thee this authority?
Chill, Paul and Barnabas preached publikely, yet the Iewes tooke no notice of them, as of Miniſters ordained.
Anſw. Chillenden I ſuppoſe meanes the ſame which his Maſter Robinſon has writ before him, of Pauls preaching at Antioch Act. 13. 14, 15. To which we Anſwer, that it is falſe, that the Iews tooke no notice of them to be ordained Miniſters. For it was knowne that they were come to Towne, and the Ruler of the Synagogue ſent unto them verſ. 15. their fame therefore was great at Antioch. A whole yeere before this time, they had preached the word there, and brought many to Chriſt, where alſo were many other Prophets and Teachers that had preached the word both to Jewes and Greekes. Act. 11. 19, 20, 21, 25, 26, 27, 28, & 13. 1, 2.
Chill. Act. 18. 24. to that end, Apollos was no ordained Miniſter, yet he preached.
That Apollos was no ordained Miniſter, is ſaid, but not proved. For my part I judge he was. 1 He was a teacher in the Church of Corinth, 1 Cor. 3. 5. and that an eminent teacher, in ſo much as that his hearers had advanced him into a competition with Paul or Peter, 1 Cor. 1. 12. and preferred him before them. And there were no ordinary conſtant Preachers, but ſuch as were ordained, in the Apoſtles dayes. Yea and the Scripture intimates that he had as good authority to Preach as Paul himſelfe, though not given him in ſuch an extraordinary manner, 1 Cor. 3. 5. Who is Paul, or who is Apollo, but Miniſters, &c. If the Apoſtles, calling himſelfe a Miniſter, in that place, argues ſufficiently that he had authority to Preach; why doth it not argue the ſame in Apollo? the rather, becauſe the Greek word foreign there uſed, is generally in Scripture, aſcribed to Miniſters in Office, or in Commiſſion, whether ordinary or extraordinary, 2 Cor. 3. 6 & 6 4 & 11 23. Epheſ. 3 7. & 6. 21. 1 Theſ. 3. 2. 1 Tim. 4. 6. Act, 1. 17. &. 6. 4. & 20. 24. And why ſhould it not ſignify the ſame here? 2 The Apoſtle ſpeaking to the Corinthians of what eſteem they ſhould have toward the Miniſters of the Goſpel, adviſeth them to judge of them as they are; even as of Miniſters of Chriſt, and Stewards of the myſteries of Chriſt, 1 Cor. 4 1. foreign Now a Steward is ſuch a one as doth diſpence the houſhould affaires by Commiſſion under his maſter. A Steward then of the myſteries of God is ſuch a one to whom Jeſus Chriſt hath (either by ordinary or extraordinary Call) committed the Preaching of the Goſpell unto his Church. A diſpenſation of the grace of God givon me to you-wards ſaith the Apoſtle, Epheſ. 3. …. Now ſuch a Steward was Apollo, as well as Paul, 1 Cor. 46. Therefore Apollo was a Miniſter in Office, called of God, either extraordinarily as was Paul and the Apoſtles: or ordinarily, by the laying on of hands as were Paſtours and Teachers. 3. It ſeemes that Apollo did Baptize as well as Preach, which yet farther argues him to be a Miniſter in Office (for though Chillenden claime authority for unordained perſons to Preach, by vertue of their gifts: yet I find not that he allowes them to baptize by vertue of their gifts) for when the Apoſtle ſaith. verſ. 13. Were you Baptized in the name of Paul? he adds ver. 14, 15. I thanke God I Baptized none,—leaſt any ſhould ſay that I Baptized in mine own name. q. …. Thoſe whom I Baptized, did I Baptize them into mine own name? that from thenceforth they ſhould call themſelves Pauliſts? Or did Cephas Baptize thoſe into his name, whom he Baptized, that they ſhould call themſelves Cephiſts? Or did Apollo Baptize any of you into his name, that they ſhould call themſelves Apolloniſts? Yea (ſaith the Apoſtle) ſeeing you are divided into Sects, according to the names and number of them, that Baptized you, I am glad that I Baptized no more of you then I did, becauſe I would not be the Captaine and Ring-leader of a Sect. This (I ſay) ſeemes to be the plain meaning of the words, which cleerely holds forth to me, that Apollo Baptized as well as Paul or Peter, and therefore was a Miniſter in Office as well as they. Let us heare what Chillenden hath to the contrary.
Chill. 1 Saith he, The Scripture is altogether ſilent in it.
Anſw. Not altogether, for what I have ſpoken for it, I have ſpoken from Scripture: And if the Scripture had been altogether ſilent, yet were it nothing to the purpoſe: for there were many Elders of whoſe ordination the Scripture ſpeaks not a word, but leaves us to infer they were ordained becauſe they did the works of Elders, As Criſpus, Tychicus, Titus, Demas, and others.
Chill. 2 Saith he, We only find this of him in Scripture, that he was inſtructed in the way of the Lord, &c.
Anſw. Whether this be true or no, let the Reader judge from what I have ſpoken of him.
Chill, 3 Saith he, He could be no Officer in the Jewiſh Church, becauſe he imbraced Jeſus Chriſt: nor in the Gentile Church becauſe he knew only the Baptiſme of John.
Anſw. Bables; as if firſt there were no Church of the Jewes yet that embraced Chriſt and beleeved. 2. As if he might not be a Miniſter of the Gentiles, though he knew only the Baptiſme of John▪ foreign expertus. He experienced onelyonly the Baptiſme of John. That is, he was Baptized onelyonly with Johns Baptiſme: and the Holy Ghoſt had not fallen upon him in ſuch ſort as upon the Apoſtles and other Miniſters of the Goſpell in thoſe dayes, which is ſpoken to his commendation, and the magnifying of the Grace of God in him, that he ſhould be ſo knowing in the way of God, and fervent in the work of God, though he had been Baptized only with water into the Name of Chriſt (which was Johns Baptiſme Act. 19. 4.) and had not received the Holy Ghoſt, as it was then diſpenced, which was Chriſts Baptiſme in diſtinction from Johns, Matth. 3. 11. He ſhall Baptize you with the Holy Ghoſt and with fire. 3. As if he might not be an Evangeliſt as Timothy was, and ſo no ſetled Officer in any Church, but an itenerant Preacher to every Church where he came, which for my part I think is the truth, becauſe he travelled up and down with the Apoſtles. And ſo much for his third Argument.
Chill. Act. 8. 4. therfore that they were ſcattered a road, went every where Preaching the word. And Act, 11. 19, 20. It was the Church that were ſcattered; therefore, it was the Church that Preached: and all the Church at Jeruſalem were not ordained Officers.
Anſw. The moſt that can be made out from this Argument is this, That to Preach ſome times upon occaſion, when by reaſon of perſecution we may not enjoy our own Teachers, and have no other helpe but our own gifts, is lawfull. But with what appearance of conſequence doth it follow from hence, that it is not onelyonly lawfull, but neceſſary (for ſo Chillenden makes it) for a private gifted man (though not ordained) to preach, in a Church already conſtituted, and under the order of the Goſpell, where Miniſters may be and are ordained in a regular way, and their people may have free acceſſe to them? Neceſſity ſometimes is inſtead of a Call. Theſe that were ſcattered (grant that they were private Chriſtians) did not therefore preach becauſe they were gifted (for then they ſhould have preached before perſecution had ſcattered them) But the preſent neceſſity was inſtead of an Ordination: at leaſt it was a Call of God for them to preach without Ordination, when by reaſon of diſturbances Ordination could not be had.
2. But the Text ſayes not that the Church was ſcattered abroad, but (they all) were ſcattered abroad: which particular (they) refers not to the whole Church, but unto thoſe who kept company with Chriſt while he lived: and with his Apoſtles at Jeruſalem after he was aſcended, even the 70 Diſciples, Act. 1. 15, 21. who were all, or moſt Evangeliſts.
1. From the very beginning of the Book, the Evangeliſt ſets himſelfe to relate the Acts of the Apoſtles, together with the 70 Diſciples, (though he inſtanceth moſt in Peter) declaring how the ſpirit promiſed to be given them after Chriſts aſcention, did work effectually in their Miniſtery. Therefore here he obſerves the ſame method.
2. This is the more probable becauſe he inſtanceth ſo ſuddainly and immediately in Philip, ver. 5. thereby ſhewing whom he meaneth-by (they all) verſ. 4. For had he ſpoken of a man that had pertained to a new company, of whom he had made no mention before, he would then have ſaid a certain man named Philip, or ſome ſuch expreſſion to give notice that he was directing his ſpeech to another and a new ſubject. But ſpeaking ſo immediately of Philip, it argues he is ſtill upon the ſame company; I meane the 70 Diſciples who abode with the Apoſtles and received their commiſſion from Chriſt, as well as the Apoſtles, upon whom alſo the Holy Ghoſt was powred down together with the Apoſtles, Act. 2. they were therefore men ordained by Chriſt himſelfe, John 15. 16. to go and preach the Goſpell. Chillenden grants that Philip was ordained, but it was (ſaith he) to be a Deacon, an Office that did not bind him to preach. Not remembring that the ſame man is expreſly called an Evangeliſt, Act. 21. 8. and that after he was choſen a Deacon: and ſuch as he was, ſuch ſeeme all the reſt to be, even Evangeliſts.
3. It is ſaid they went, every where as (Evangeliſts were wont to do) preaching: foreign tis in the Greek; a word that is never uſed but for preachers by function, and though the word be a participle denoting an act and not a faculty, yet it alwayes notes ſuch an act as is performed by vertue of an Office.
4. They did not only preach, but it ſhould ſeem they did Baptize too. Act. 8. 12. 16. 38. and though Philip be the man whois there onelyonly mentioned, yet it is moſt probable that the reſt who were ſcattered abroad Baptized alſo. For Act, 11. 21. a great number beleeved and turned to the Lord. Now the manner in thoſe dayes vvas, to Baptize men ſo ſoone as ever they made profeſſion of Faith, Act. 22. 16. and Act. 2. &c. And therefore vve are to think the ſame of theſe at Antioch, that they alſo were Baptized; nay the rather, becauſe there is no other time mentioned vvhen, nor perſon by vvhom they vvere Baptized. Some of the Apoſtles vvere aftervvards ſent dovvn to themfrom Jeruſalem, not to Baptize them, but rather to confirm, & give the holy Ghoſt to them, being already Baptized; for that I find to be the end of their undertaking many other journeyes of the like nature, Act. 8. 14, 15, 16, 17. Act. 19. 3, 4, &c.
5. If theſe preachers had been private Chriſtians, dwellers at Jeruſalem, and had fled only for ſafety, becauſe the perſecutio was hot in the City, and when they were abroad took occaſion to preach the Goſpell, is it not altogether probable that they vvould have returned home again to their families, as ſoone as the perſecution was ended? No man can deny this. Now I ſhall make it appeare that they ſtaied forth above twice as long as the perſecution laſted. For the perſecution began the ninth yeere of Tiberius Anno Chriſti 34. and it laſted till the time of Pauls coming to Jeruſalem, Acts 9. 31. Then had the Churches reſt, which was about three yeere and a halfe after the perſecution began, in the yeere of Tiherius 12. and of Chriſt 37. Yet they that were ſcattered did not returne home, though they might with ſafety; for three or foure yeeres after this time, Acts 11. 19. we read that they were got out of Canaan into Phenicia, Cyprus and Syria, preaching yet to the Jewes only. This was in the fourth yeere of Cajus Caligula Anno Chriſti 41. For in that yeere did Antioch receive the Goſpel, and then was Barnabas ſent thither from Jeruſalem, and thither he brought Paul, after he had found him out: and there did they two ſpend a whole yeere in preaching, which was the next yeere after this I am ſpeaking of; for then came Agabus from Jeruſalem and propheſied of a great dearth, Acts 11. 28. which fell out in the ſecond yeere of Claudius, Anno Chriſti 43. according to the conſent of Scripture and beſt Hiſtorians. Therfore from the yeere of our Lord 34. till 41. were thoſe Diſciples a preaching, that is ſome ſixe or ſeven yeeres, whereas the perſecution ceaſed at three yeeres end, more or leſſe. And yet we heare no newes of their returne, but that they went on preaching in Phenicia, Cyprus and Syria; which to me I confeſſe is a very ſtrong argument that they were not private Chriſtians, fled from Jeruſalem for ſafety by reaſon of the perſecution, and ſo preached occaſionally and accidentally, but that they were Miniſters ſent abroad on purpoſe by the Apoſtles, and at that time the rather, becauſe they would not adventure the ſurpriſall of all their perſons in one place, leſt the work of the Goſpel ſhould be retarded.
6. (They all) that were ſcattered, cannot be underſtood of the whole Church, that is, of all the beleevers in Jeruſalem; for the Text ſaith expreſſely, that the Church, that is, beleevers, ſtaid at Jeruſalem, yea good ſtore, many houſholds of them, verſ. 3 and that when they all of whom the Evangeliſt ſpeaketh were ſcattered abroad, verſ. 1. And the truth i…, it is a ſenſleſſe thing to imagine otherwiſe: for if all the beleevers in Jeruſalem were fled, where could the Apoſtles be entertained? where could they find harbour and protection? that they ſhould be able to lie couchant, when ordinary private Chriſtians could not; yea, and to what end and purpoſe ſhould they ſtay when the Church (for whoſe edification, encouragement, increaſe and government they there abode) were all fled?
7. Would not perſecution much ſooner take hold of the Heads and Ringleaders of a faction (ſuch as Chriſtianiſme wa… then eſteemed) then of their followers? Is it not probable that the Shepherd ſhould be ſmitten before …he Sheep were ſcattered? can any man then think that the Church was fled, and yet the Apoſtl…s continued quiet?
8. That phraſe Acts 11. 19. They preached to the Jewes only; and that other Acts 8. 1. That they preached in the Regions of Judaea and Samaria, ſeeme ſecretly to intimate what manner of men they were even ſuch to whom Chriſt had ſpoken. Acts 1. 8.——Yee ſhall be witneſſes to me both in Jeruſalem and in all Judaea and in Samaria, and Acts 13. 46. It was neceſſary that the Word of God ſhould firſt be preached to you. For which reaſons I conceive that they who are here ſaid to be ſcattered and to preach, were not private gifted Chriſtians, but Miniſters lawfully called and ſent ſorth to preach. Let us here what Chillenden hath to the contrary.
Foure things hee ſales, whereof the three firſt are upon the point but one, and therefore to them all I may returne one ſingle Anſwer. For whereas he ſaies, 1. The Scripture gives no hint of it, this appeares to be notoriouſly falſe, from what I have proved by Scripture concerning them. 2. Saith he, They are onelyonly called the Church at Jeruſalem; which is alſo falſe, for they are not ſo called; and if they were called ſo onelyonly, yet as long as the Scriptures are clear, that by (Church) we are to underſtand the perſons forementioned, what matter is it for the name? 3. ſaith he, They preached onelyonly upon occaſion of the perſecution. Neither is this true; for why then did they not returne home when the perſecution was ended? The perſecution was the occaſion why they were ſent forth at that time rather then at another; and if it were true, then ſay we, they did not preach meerely as guifted B…ethren (for then why preacht they not before perſecution ſcattered them?) but as men called by th… preſent extraordinary neceſſity. 4. Saith he, Barnabas w… ſent over to confirme them. A…ſw. So was Paul ſent into Macedonia to help, Acts 16. 9. They that were ſcattered went every where, Acts 8. and therefore Barnabas was ſent to carry ſome time amongſt them for their confirmation, which he alſo did, even a whole yeere and upward, Acts 11. 26. Some other objections there are (men of ſtraw which the Lieutenant ſets up to buffet) which we ſcorne to owne,
Chill. Arg. Come we therefore to the next Argument, and that is drawn from 1 Pet. 4. 10, 11. As every man hath received the gift, even ſo miniſter the ſame one to another as good ſtewards of the manifold graces of God: If any man ſpeak, let him ſpeak as the Oracles of God, &c.
Anſw. To which we anſwer (leaving the Lieutenants Dandiprats for himſelfe to play with) firſt, That it is indeed every mans duty to improve the gifts of God in him for the benefit of others, provided that he miniſter the ſame foreign as hee hath received it; that is, in that way which is ſuitable to the condition of the guift he has received. But withal we aſſum that no man in theſe dayes hath received the gift of ordinary publique preaching but he that is called, and that his very calling is a principall foreign or guift which he receives from the grace of God, Rom. 12. 6. Having then guifts (foreign) differing according to the grace (foreign) that is given to us, which guifts in the words following he clearly interprets to be thoſe offices to which they were called. Is there no way of communicating guifts but in a way of preaching? Is there not as exhorting one another? Heb. 3. 13 a prevoking one another to love and to good works? Heb. 10. 24. a comforting one another with good conference? 1 Theſ. 4. 18. &c. 2 Some conceive (and that not without ground) that it is a precept peculiarly directed to Church officers. There is but one word in the text that ſeemes to make againſt it, and that is foreign The Apoſtle would have them miniſter to one another, which word ſeems to extend the Apoſtles exhortation to all in generall. But for my part I ſee no reaſon why the word ſhould not be engliſhed in in own native and proper ſignification foreign ad ſuos, to his own, that is to thoſe that are related to him: and the neerer the relation is which any man has to others, the more ſtrictly is he bound to communicate the guift he has received from God to them for their good. As neighbours to neighbours, Maſters to their families, Parents to their children, Paſtors to their people, and generally every man, foreign ad ſuos, as the word is uſed, John 20. 10. and the like in Mark 5. 19. foreign ad tuos, to thine owne. Then the meaning of the Apoſtle here is this. That all Church-officers ſhould be ready to communicate the guifts they have received foreign to thoſe over whom God hath ſet them: which is the ſame adviſe which the ſame Apoſtle gives them, cap. 5. 2. Feed the flock of God foreign which is amongſt you. And for my part I am the rather inclined to this interpretation, becauſe the Apoſtle having ſaid in the verſe next before foreign (hoſpitall one towards another) here preſently he changes the word (thereby intimating ſome change of ſenſe) and bids them to be foreign (not foreign to one another) but foreign to his own. But 3. whether this be ſo or no, the place is cleere againſt the preaching of private unordained perſons. For though the Apoſtle ſhould ſpeake here generally to all Chriſtians, that they ſhould communicate their gifts each to other for mutuall edification; yet he doth (as it were purpoſely) except a communication of gifts in a way of Preaching, making that a peculiar priviledge to him whoſe office and work it is to Preach, by vertue of his calling, ver. 11, Let him that ſpeaketh, that i…, he whoſe Office and work it is to Preach, let him ſpeak as the Oracles of God. For foreign in this place is he that preacheth, as alſo 1 Cor. 14. 34, 35. The generall Rule then is this, as if the Apoſtle had ſaid, I will that all men generally improve the gifts they have received, to the benefit of others, as much as they may. Specially, let the Paſt…ur or preacher, (the foreign) let him play the good Steward with his gift in preaching: and the Deacon with his in Miniſtring &c. thereby intimating that when he ſpake to Chriſtians in generall in the former verſe, adviſing them to miniſtration of their gifts, he did not meane they ſhould do it in a way of Preac…ing, and ſo uſurpe the Office of the Paſtour, no more then he doth allow thoſe who might be gifted for the Deaconry, to turne the Deacon out of his Office, and play the Deacon themſelves, when he ſaith in the words following, let him that miniſters (that is the deacon) let him doe it as of the ability which God giveth.
Arg. 6 We are now come to the laſt of Chillendens Arguments, wherin we doubt not but to find him as unſucceſſefull as in all the reſt.
Chill. 1 Cor. 12. 7. But the manifeſtation of the Spirit is given to every man to profit withall.
Anſw. I take the ſcope of this whole chapter to be this, namely, to declare the wiſedome of God in conſtituting and ordering his Church (the myſticall body of Chriſt Ieſus) and proportionating one member of it to another ſo geometrically, as that it abides in a wholeſome craſis and ſymmetrie, without ſchiſme and deformity; as from the order of the members in the body naturall, each to other, ariſeth the unity, conſiſtency, and beauty of the whole. ver. 15. 23. 25. 26. &c. And this order in the Church is nothing elſe but a due correſpondency and aequipoyſing of inferiors and ſuperiors. ver. 27 28. 29. I ſhould therefore much wonder if this chapter ſhould afford any argument for Chillendens confounding error. As to thoſe words ver. 7. the manifeſtation of the ſpirit &c. the meaning is that though there be diverſities of gifts, adminiſtrations and operations in the Church, ver. 4 5, 6. yet the manifeſtation of the ſpirit (that is the ſpirit manifeſting it ſelfe in thoſe extraordinary gifts) in what man ſoever it be, is given for this one end, namely the Churches edification: though the gifts be many, yet their end is but one: quid hoc ad Rhombum?
Chill. 1 Cor. 14. 1. The Apoſtle writing to the whole Church of Corinth, ſaith thus, follow after charity, and deſire ſpirituall gifts, but rather that you may propheſy.
Anſw. We deny that the Apoſtles exhortation is directed to the whole Church: nay Chillenden himſelfe denyes it, and ſayes expreſſely (that the Apoſtle ſpeakes of propheſying, by thoſe who were enabled with ſufficient gifts) in this very place: and that indeed is his ſcope from the 28. and 29. ver. of the 12. Chapter, even to give directions to gifted perſons, in the Church of Corinth, and his directions are two, that they doe all in love (chap. 13. without which knowledge puffeth up chap. 8.) 2 That of all ſpirituall gifts they ſhould affect propheſy. But what is this to the whole Church? But the Apoſtle ſayes, you may all propheſy ver. 13. Anſw. Not all the whole Church; for he had ſaid before. chap. 12: 29. are all prophets? The Church is the finall object for whoſe edification propheſy is. Chap. 14. 12. not the efficient cauſe. But the Apoſtles meaning is, that all that were Prophets might propheſy. For after he had given direction to thoſe that ſpake with tongues. ver. 22. 23. he comes to give direction to the Prophets for their number. ver. 29. and for their order ver. 30. and therefore of them is to be underſtood that which follows, you may all Propheſy. Now theſe Prophets were not private gifted Chriſtians, but men of eminency and authority in the Church of Corinth, and extraordinarily inſpired with a ſpirit of propheſy, as I ſhall now prove; onelyonly I cannot but take notice how Chillenden fayles in the maine foundation of this his Argument, viz. that theſe Prophets were ordinary gifted believers, which I can no way aſſent unto for theſe reaſons following.
1. It is moſt evident that the Prophets ſpoken of throughout this whole Chapter, are perſons contradiſtinguiſhed from private gifted Chriſtians For ſaith the Apoſtle, verſ. 37. If any man think himſelf to be a Prophet, or ſpiritual &c. Who are theſe Spirituall men? Certainly thoſe Chriſtians who did abound, more then others of their Brethren, in the graces and gifts of the ſpirit. For ſo is the word taken, Gal. 6. 1. You that are ſpirituall reſtore ſuch a man. And more expreſly in this very Epiſtle, 1 Cor. 3. 1. And I Brethren could not ſpeak to you as unto ſpirituall, but as unto carnall, even as unto babes in Chriſt. Here is an expreſſe oppoſition between a Carnall Chriſtian and a Spirituall Chriſtian: the weaker ſort of Chriſtians being called Carnall, and the ſtronger and more able Chriſtians, who were men in underſtanding, being called ſpirituall. To returne then to the place in hand, The Apoſtle oppoſeth the Prophet and ſpirituall man, that is the gifted Chriſtian, (as our Saviour oppoſeth the Prophet and the righteous man, Matth. 10. 41.) Therefore when he ſpake before of Prophets or unto Phrophets, he ſpake not to the private believers or Church-members in Corinth, though never ſo well gifted, but unto Prophets, ſtrictly and diſtinctly ſo called, who were a ranke or order of men in the Church, that was above the moſt eminent gifted Chriſtians in reſpect of outward ſtate and condition. And this is the more probable, becauſe the Apoſtle doth ſeeme expreſly to divert his ſpeech from the Church unto the Prophets and other gifted men in the Church, Chap. 12. 1. Now concerning ſpirituall gifts Brethren, &c.
2. Propheſy was a gift of the ſame nature and continuance with the gift of tongues: as appeares by the Apoſtles perpetuall comparing of them together in this chapter. But that the gift of tongues is ceaſed now, and that it was an extraordinary gift while it was in the world, I ſuppoſe Chillenden himſelfe cannot deny. Therefore, how he can affirme the gift of Propheſy …o be an ordinary and an abiding gift, let himſelfe judge. 3 Propheſy was an interpretation of the deep myſteries of Scripture by inſpirationor immediate revelation, verſ. 30. If any thing be revealed to another; and Epheſ. 3. 3, 5.—The myſtery—which in other ages was not made known unto the ſons of men, as it is now revealed1 Cor. 13. … unto his holy Apoſtles and Prophets. Whence they that believe the doctrine of the Goſpell, are ſaid to be built upon the foundation of the Apoſtles and Prophets, Epheſ. 2. 20. And hereby is Propheſy diſtinguiſhed from Doctrine, 1 Cor. 14. 26. Propheſy being there ſignifyed by Revelation Doctrine noting an explication of the word, by comparing Scripture with Scripture, and by the Analyſis of a Scripture into its ſimple Arguments: which is the way of expoſition now in uſe in the Church. So verſ. 6.—unleſſe I come ſpeaking to you either by Revelation, or by knowledge, or by Propheſy, or by Doctrine. That is, unleſſe I ſpeak a Revelation (which is Propheſy) or knowledge (which is Doctrine.) For what is Propheſy but the uttering of a Revelation? And what is Doctrine, but an uttering of knowledge? That knowledge (I meane) which is attained by a ſtudious ſearch and enquiry into the meaning of Scripture. Wherefore it muſt needs be that Propheſy was no ordinary, but an extraordinary gift: extraordinary in thoſe dayes, being given but to a few; but much more extraordinary in our dayes, being given to none.
4 From the ſame place it is manifeſt that Propheſy was not a gift reſiding in the mind by way of habit, but it was an impreſſion tranſiently made upon the mind by the Holy Ghoſt, like lightning in the ayre: If any thing be revealed to another ſaith the Apoſtle. Cleerely holding forth thereby, that one Prophet might have the underſtanding of ſome ſpiritual gifted myſtery given him, while another was Propheſying: and that not by the help and operation of any faculty of his own, as his fancy, judgement or memory, but by Revelation, or divine inſpiration. Now I would aske of thoſe who call themſelves Prophets in our dayes, whether their fancy, judgement and memory do not help them to all the glorious ſublimated conceits, which they ſo much boaſt of (notions ſo tranſcendent that they many times leave all reaſon, ſenſe and truth many thouſand leagues below them) If they grant it, then they can no longer plead this practice of propheſying in the Corinthians for their patterne, it being of a more noble deſcent, even immediately from heaven, without the help and obſtetrication of any naturall abilities. If they deny it, and have the face to affirm that they receive it by immediate Revelation, then muſt I ſound a retreate to all that are men in underſtanding, and are not apt childiſhly to be toſſed too and fro with every wind of Doctrine, to the Law and the Teſtimonies: if any man adde to the words of this book, let him be accurſed.
5. The Prophets in the Church of Corinth were not private gifted Chriſtians, but ſuch as had the power of the government of the Church, as ordinary Paſtors and Teachers. Yea, and thoſe very Prophets and the reſt of the gifted perſons (as I conceive) were the Paſtors and Rulers pertaining to the Church of Corinth: For that Prophets had a Paſtorall care, ſeemes undenyable to me, becauſe Act. 13. …. Paul and Barnabas (who were no private unordained men,) are called Prophets: and it is a rule received without contradiction, that every ſuperiour order of Miniſters did conteine the inferiour. As for example, an Apoſtle was a Prophet, Evangeliſt, Paſtor, Teacher, Ruler, and Deacon, 1 Cor. 14. 36. 1 Cor. 9. 5 1 Pet: 5. 1. Act. 6. 2. &c. A Prophet in like manner was a Paſtor, Teacher, Ruler and Deacon; for Prophets were ſecond in place to Apoſtles. 1 Cor. 12. 28, 29. And that theſe Prophets and other gifted perſons did exerciſe paſtorall Offices is cleere in this very Chapter. Firſt, the whole Church came together to heare them, verſ. 23. When they were come together, one of them prayed in the name of the Congregation, verſ. 16. To which they all conſented by ſaying Amen. They did alſo Preach the word and apply it to edification, exhortation and comfort, verſ. 3. of them that believed: and the converſion of the unbelievers. verſ. 24, 25. Moreover they had a Power of rule and government, to keep order and decorum in the Congregation▪ As for example, to enjoyne women ſilence in the Churches, ver. 34. Let your women keep ſilence in the Churches. The Apoſtle ſaith not ſimply let women keep ſilence, but let (your) foreign 1 Pet. 5. 2. women: that is the women of your Church, which are within the verge of your authority. For do not ye judge them that are within? 1 Cor. 5 12. they had alſo power to make way for a Prophet to ſpeak, when he hath any thing revealed to him, verſ. 30, 31, 32. an act properly pertaining to the Ruler of the Congregation, Act. 13. 15.
Qu. If you aske then, wherein did Apoſtles and Prophets differ?
Anſ. I anſwer, in this. The Apoſtles ſpake what they heard and ſaw, 1 John 1. 1. It being eſſentiall to an Apoſtle to have ſeen the Lord: and many Revelations they had of things not conteined in the Scriptures of the Old Teſtament, which the Prophets had not.
6 But be they what they will be, their practiſe cannot be brought down as a precedent for private Chriſtians in our dayes to propheſy: becauſe the gift of propheſy periſhed in that age, when the Scriptures of the Old and New-Teſtament were accompliſhed. For prophets were both in time and dignity before Paſtors and Teachers, 1 Cor. 12. 28. But the moſt honourable Office in the Church from thenceforth to the end of the world 1 Tim. 6. 14. is the Office of Paſtors and Teachers, 1 Tim. 5. 17. therefore propheſy is ceaſed, being an extraordinary gift, peculiar to Prophets onelyonly, not to all gifted believers, Let us now heare what Chillenden ſayes to the contrary.
Chill. Firſt, ſaith he, the whole body of the Church of Corinth was not extraordinarily gifted.
Anſw. Very true. For ſome were Prophets, not all. Therefore the particle (all) verſ. 31. is not to be underſtood of the whole Church.
Chill. Secondly ſaith he, The Apoſtle forbids women to Preach, becauſe they muſt be ſubject to their husbands: therefore he gives all men that were gifted leave to Preach.
Anſw. If this Argument be good, it will infer a liberty for all men to preach, of what condition ſoever, as for gifted men; for may not I argue thus. No woman may preach becauſe ſhe is a woman; Therefore every man may preach: as well as infer this, therefore every gifted man may preach: unleſſe the prohibition made to women, reacheth only to gifted women? And by the ſame reaſon that Chillenden, upon that ſuppoſition of womens not preaching, infers a liberty of preaching to men, with this reſtriction, if they be gifted, by the ſame reaſon will I infer the ſame liberty for men, with this reſtriction, if they be ordained. But for my part I conceive the Apoſtles prohibition as it reacheth generally to all women, ſo it is intended ſpecially againſt women, which had, or pretended that they had a ſpirit of propheſy, for ſuch then were in thoſe dayes, Act. 21. 9. though there be none now. And I am inclined the rather thus to think, becauſe the Apoſtle doth not ſay ſimply foreign but Ai foreign which particle (Ai) as Scaliger the great obſerves, is evermore determinative, in the Scripture, pointing out ſome ſpeciall or individuall. So that the Apoſtle doth hereby ſtrictly forbid women though Propheteſſes, to preach in the Church, and that for a morall reaſon, (which a poſitive precept doth not ſuperſede) becauſe they muſt not uſurpe authority over the man. And therfore is the Church of Thyatira blamed for ſuffering that woman Jezebel to preach, notwithſtanding ſhe called her ſelfe a Propheteſſe, Rev. 2. 20.
Chill, But Chillenden ſaith, that women Propheteſſes might Preach, and proves it from Luke 2. 36. Exod. 15. 20. Judges 4. 24.
Anſw. Women, though Propheteſſes, never took upon them publiquely to teach the Church. The places alledged do not prove the contrary, nor any thing like it. As for Anna, Luke 2. 38. The Text ſaith ſhe came in at that inſtant (namely into the Temple) and gave thankes unto the Lord, and ſpake of him to all them that looked for Redemption in Jeruſalem. What is this to the purpoſe? Is a particular thankſgiving before three or foure people (and in all probability there were not many more, at leaſt in hearing) a publique preaching before the Church? And whereas it is ſaid, ſhe ſpake of him to all that looked for Redemption in Jeruſalem, it muſt needs be underſtood privatly, and from houſe to houſe; for all that looked for Redemption in Jeruſalem (which were many thouſands) were not then in the Temple to heare her ſpeake. And the Greek word foreign which we tranſlate (comming in at that inſtant) ſignifieth that it was by meere accident that ſhe came to the Temple at that time: and therefore I do not beleeve that any of Jeruſalem came thither to meet her.
To Miriam Exod. 15. 20. I anſwer. That all that is ſaid of her is this, that ſhee and her maydens ſang praiſes together to God, though ſhee brought up the chore being a propheteſſe. And what they ſang, was no more then the very ſame which the men had ſang before them: for the text ſaith, ſhee anſwered them, ver. 21. compared with. ver. 1. But what is this to publike preaching before the Church? Becauſe we allow women to ſinge in the Church, muſt wee therefore allow them to preach in the Church? Singing is for the edification of the members of the Church in particular, not of the whole Church collectively: therefore to ſing is not properly to ſpeake in the Church: for he that ſingeth ſpeaketh to himſelfe. Eph. 5. 19.
To Deborah, Iudges 5. (which I ſuppoſe is the place you meane. I ſay the ſame Deborah and Barak ſang (which is no preaching) nor yet is it recorded whether publikely before the Church, or privately, as Mary and Elizabeth, each to other. Though I conceive alſo that in her caſe there might be ſome peculiarity, ſhee being extraordinarily raiſed up to be a Queen and Judge in Iſrael, and in that reſpect ſuperior to all the men in Iſrael, nor ſubject to any: and therefore not equally bound with other women, to obſerve the Apoſtles rule.
Chill. But (ſaies Chillenden) The Apoſtle exhorts that the Church ſhould judge of the Doctrine ver. 29. If they had beene extraordinary Prophets they could not erre, and then there had beene no need of iudging.
Anſw. The Apoſtle doth not exhort that the Church ſhould Judge, but the other prophets: for as ſome had the gift of tongues, ſpeaking ſuddainly in a language they underſtood not, and therefore God gave to others a gift of interpretation of tongues 1. Cor. 14. 27. 18. ſo many might be ſuddainly inſpired with a ſpirit of Propheſy, and therefore others had a gift of diſcerning of ſpirits whereby they knew a Prophet of God, ſpeaking from the ſpirit of God, from a miniſter of Satan tranſformed1 Cor. 12. 10. into an Angell of light; for in thoſe dayes there were falſe Prophets gone abroad, who called themſelves the Prophets of God.
Chill The Apoſtle ver. 37. 38. exhorteth them to acknowledge the things hee writes to be the commandments of God. Could they be thus infallibly guided by the ſpirit, and yet muſt Paul call on them to acknowledge the things he writes to be the commandments of the Lord Jeſus?
Anſw. Boys play As if 1. ſomething might not be revealed to an Apoſtle, and not to a prophet: ſeeing ſomething might be revealed to one Prophet and not to another. ver. 30. As if▪ 2ly. the Apoſtle did not here put an apparent diſtinction between a Prophet and a ſpirituall man, if any man think himſelfe to be a Prophet or ſpirituall ſaith he, (as alſo a Prophet is diſtinguiſhed from a righteous man, Matt. 10. 41.) aſcribing to both a ſpirit of judgement: the one by a propheticall gift, for prophets could judge, ver, 29. the other by a gift of wiſdome, whereby the ſpirituall man judgeth all things, 1 Cor. 2. As for that phraſe. (Let him acknowledge) it doth not neceſſarily carry with it the force of an exhortation, but of a ſimple affirmation, as it were ſignifying who are the true Prophets of the Lord, and who not: as in the ſame phraſe tis propheſyed that towards the latter end of the world, good men ſhall grow better, evill men worſe, Rev. 22. 11.
Chill. But verſ. 39. The Apoſtle puts them upon the uſe of meanes for this propheſying: which argues the gift was not extraordinary.
Anſw. foreign Tis in the Greek as verſ. 1. Be zealouſly affected towards, or zealouſly deſirous after ſpirituall gifts: and what he meanes by it, himſelfe expounds, verſ. 12, 13: Even ſo yee, for aſmuch as yee are zealous of ſpirituall gifts, ſeek that you may excell to the edifying of the Church. Wherefore, let him that ſpeaketh in an unknown tongue pray that he may interpret. And this is all the meanes the Apoſtle preſcribeth, which is far from arguing that the gift was attaineable in a way of ordinary ſtudy and induſtry. Though we alſo acknowledge that the ſpirit of propheſy might be quenched, through the neglect and diſſoluteneſſe of him who ſometimes formerly had received it.
FINIS.
End of the text · Benjamin Woodbridge, Church Members Set in Joint (1648)