Private Men No Pulpit Men, Title page – To the reader

Private Men No Pulpit Men · Title page – To the reader

Private-men no Pulpit-men: OR, A MODEST EXAMINATION OF LAY-MENS PREACHING.

Diſcovering it to be neither warranted by the Word of God; nor allowed by the Judgement, or Practiſe, of the Churches of Chriſt in New-England.

Written by Giles Workman, M. A. And Maſter of the Colledge School in Glouceſter.

In Anſwer to a Writing publiſhed by JOHN KNOWLS.

Jer. 23. 21. I have not ſent theſe Prophets, yet they ran: I have not ſpoken to them, yet they propheſie.

Rom. 10. 14. How ſhall they hear without a Preacher?

15. And how ſhall they Preach except they be ſent?

1 Theſ. 4. 11. Study to be quiet, and to do your own buſineſſe, and to work with your own hands, (as we commanded you.)

LONDON: Printed by F: Neile for Tho: Ʋnderhill at the Bible in Woodſtreet. 1646.

To the READER.

Reader,

KNow the occaſion of the firſt writing, and now Printing this enſuing Diſcourſe. About the beginning of the yeer 1641. a nameleſſe writing juſtifying the practiſe of Lay-mens preaching, was publiſhed in Anſwer to ſome Reaſons written againſt it by a Miniſter for a young mans ſatisfaction. To which I did offer a Reply (if any of thoſe who were thought to be the Authors of it, would have owned it) b…th for the mani…eſtation of the Truth, to the undeceiving of people; and for the Vindication of a painfull Miniſter, deceaſed, neer in relation to me, from a foul Aſperſion and unchriſtian ſlander laid upon him in that writing. But none owning it, I was contented for peace ſake to let it lie and die: And ſo had it done for me: but in July 1644. one John Knowls of this City challenged me in the preſence of Major Generall Maſſie, then our Governor, to Anſwer i…, which I undertook (when he had firſt …wned and ſubſcrib…d it) and ſent him in Auguſt following, this enſuing Examination, hoping either by …nformation …o have removed him and others from this unwarrantable practiſe, or by an Anſwer from them to have received Information, if I were in an Errour (reſolving to be for them, if they ha… the Scripture on their ſide, wh…ch I then did, and now do conceive to be againſt them in this Point. But I miſſed of my expectation in both. I take not John Knowls as a meet Antagon…ſt in this Controverſie; but becauſe he and others to…k the boldneſſe publickly before the Magiſtrate to d…fend this practiſe with ſuch co…temptu…us language againſt the godly and faithfull Miniſters of this Kingdom, as the five Reverend Apologiſts abhorre the thoughts of; and D…filements in worſhip, nor u…warranted power in Church Governors did n…ver work in any of us any other thought, much leſſe opinion, but that multitudes of the Aſſemblies and Parochial congregations (in England) were the true Churches and body of Chriſt, and the Miniſtery thereof a true Miniſtery. Much leſſe did it ever enter into our …earts to iudge them Antichriſtian, which to imagine or conceive, is and hath been ever, an horrour to our thoughts. Apol. Nar. p. 6becauſe many people are deceived, and unſetled in this Point, I was willing in theſe few lines to give them a taſte how little is ſaid for it, how much may be ſaid againſt it. And herein I have had an eye to what others have ſaid for this practiſe, that a common underſtanding may, by that little help, which is h…re l…nt unto him, ſatisfie himſelf in whatſoever I have yet found ſaid or written for it. As for Printing; but for a meer accident, this Diſcourſe (as it was firſt written) had (without my privity) been Printed by others that had Copies; to prevent the ſame, I am inforced to let this go: wherein I have left out that which concerns the ſlander, being of more private concernment, and have taken in what I finde in learned Mr. Cottons Books, which I had neither ſeen nor heard of, when I firſt wrote this Examination. In it I know no worth but the Scripture; and in the publiſhing, I deſire nothing but the furthering of Truth and Order: in the which I ſhall be glad for thy good to be

Thy Servant, G. W.

p. 1Private-men no Pulpit-men. OR, An Examination of Lay-mens Preaching: In Anſwer to a Writing publiſhed by JOHN KNOWLES.

It is needfull we premiſe:

FIrſt, that by a Lay-man both of us underſtand a private man, or a man not in Office, a man not a Preacher by office. The term Layman I finde in John Knowles his writing; and take it, as we do, in oppoſition not to Clergy but Miniſtery, it is inoffenſive; for though we reject the Papiſts diſtinction of Clergie and Laity, or people, yet we embrace that of Miniſters and people, and a Lay-man is but one (foreign) of the people.

2. It is not my purpoſe to ſet down, and make good the Miniſters Arguments (to which John Knowles his writing is an Anſwer): we want not matter againſt it, but proof for it, & affirmantis eſt probare, they who practiſe or juſtifie ſuch Preaching, muſt make it good out of Scripture; and that is our aime and work in this Examination, to ſee whether they can do ſo. Nor is it my purpoſe to anſwer any more of John Knowles his writing, then what concerns the point in hand, nor to omit any thing of that, as for other things he there ſcatters, I ſhall gratifie him with the omiſſion of them.

3. This Writer himſelf grants this to the Miniſter his Adverſary, p. 2that Lay-men preaching were guilty of Ʋzzah's ſin, had not God commanded them to preach: therefore let us ſee where God commands this, and they ſhall clear themſelves, and ſatisfie us, and we ſhall have not a word againſt it, God forbid we ſhould. If any doubt, it is meet we give Reaſons to ſatisfie, as this Miniſter did; but if any Lay-men will preach, or juſtifie it in others, he muſt produce his warrant out of Gods Word for it or by this Writers confeſſion he is guilty of Ʋzzah's ſin: **Vzzah's ſin was, he put his hand to the Ark. 1 Chron. 13. 10. which …ne might …ouch but the high …rieſt and his ſons Numb. 4 15. David and the peoples ſin was, becauſe it was not done after the due order. 1 Chron. 15 13.1 Chr 13:10Num 4:151 Chr 15:13becauſe as Ʋzzah without warrant from God, did that, which by Gods ordinance belonged to another mans Office, namely, the Prieſts; ſo private perſons preaching do that, which by Gods Ordinance be…ongs to anothers office, namely, the Miniſters.

The Doctrine defended by J…hn Knowls i… this.

Kno. That it is lawfull for a Lay-man, a … being met together, to preach the Word, and that not onelyonly in p…te, … alſo in pub…ique, when the whole Church is met together. And this is Gods ordinance, and the Apoſtle commands it.

And for proof of this, he produces three texts. Rom. …2. Act. 8. 1 Cor. 14. To theſe in order.

The firſt place is Rom. 12. 6. Having then gifts, d…ffering according to the grace that is given unto us, whether p…oph…ſie, let us propheſie, &c. What is hence concluded?

Kno. G…d hath commanded all that have the gift of propheſie to uſe it.

Anſw This is true, but no proof of his Doctrine; the truth is▪ this Scripture concludes againſt him. The A…le requires, that they who have theſe gifts, foreign and foreign (i.) Propheſie and Miniſtery (or Deaconſhip) exerciſe them in humilitie and fidelitie. He that hath the gift of Propheſie, muſt propheſie, and he that hath the gift of Miniſtery (or Deaconſhip) muſt do the duty of a Miniſter or Deacon. Now who be they who have theſe gifts? They that are by office Prophets and Miniſters (or Deacons)? or they that have abilities onelyonly? If you ſay the former, the ſenſe is, they that are by office Preachers muſt preach, which is moſt true, but not to his purpoſe; If you ſay the latter, then the ſenſe is, Preach he that can, and it will follow baptize he that can, and rule he that can too. Now to p. 3prove that the Apoſtle doth not take gifts here for abilities onelyonly (as you do) theſe Reaſons I propoſe to conſideration.

1. The word Gift is uſed in Scripture (as I expound) for the Office it ſelf, or gifted calling. So Epheſ. 4. 8. He gave gifts unto men: what were thoſe gifts? See ver. 11. He gave ſome Apoſtles, and ſome Prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers. The office of an Apoſtle, that is a gift; the office of a Prophet, that is a gift; and ſo of the reſt. And ſo Mr. Cotton expounds The way of the Churches of Chriſt in New-England c. 2. Sect. 2.this place, his words are. That they were gifts we willingly acknowledge, becauſe all the Offices and Officers of the Church were given to the Church, as well as the ſpirituall gifts and graces, whereby they do execute thoſe offices; for ſo ſaith the Ap…ſtle, when Chriſt aſcended up on high, he gave gifts to men. What gifts? Some to be Apostles, ſome Prophets, ſome Evangeliſts, &c. So …e.

His Teſtimony I gladly uſe, not onelyonly as he is a learned and godly man, but becauſe in this and all other particulars, wherin I ſhall uſe him as a witneſſe, he (is not ſingularis testis, but carries with him the voice of the Churches of Chriſt in New England, and of many in Old-England too, as we ſhall ſee anon

So again, Epheſ. 3. 8. Ʋnto me is this grace given, that I ſhould preach among the Gentiles, &c. q. d. God of his grace without any merit in me hath given me the gift to preach to the Gentiles. And what was this gift? See Rom. 11. 13. I am the Apostle of the Gentiles, I magnifie mine office. His office of Apoſtleſhip to the Gentiles (with anſwerable abilities, that's implyed) was his gift to preach to the Gentiles. So you ſee Gift is taken in Scripture as well for the office, as abilities. And ſo Mr. Cotton doth expound this place, Rom. 12. 6. which John Knowles urges, his words are (citing this Text) Having then different gifts, &c. gifts, Ibid. c. 2. S. 1.ſaith he, comprehending both offices and grace. Now John Knowles muſt prove 'tis not ſo taken here, or he proves nothing hence.

2. If we take gift in his ſenſe for abilities onelyonly, then theſe abſurdities will follow.

1. We may then proceed from abilities to the exerciſe of other callings, for if ability to preach be ſufficient to authorize one to preach without any more adoo, then alſo ability to baptize, and to rule, and govern, is ſufficient to authorize any to baptize, and to take on them to rule, govern, and judge, as Rulers, Magiſtrates and Judges do. For there is the ſame reaſon p. 4for this in other Callings, as in Preaching. And the Apoſtle in this place ſpeaks generally of other Callings, as well as of Preaching. Whether propheſie, let us propheſie, &c. ver. 6. He that ruleth, let him do it with diligence. v. 8. So then he that concludes hence, That whoſoever hath ability to preach, may preach; muſt conclude alſo, that he that hath ability to rule, may rule: of which, the former is uſurpation; the latter, Sedition. We ſay gifts are but the foundation of a Calling, they do not warrant any to do the works of that Calling without any more ado. To a Calling two things are required. 1. Gifts, or endowments. 2. Authority. This is plain, in Joh. 20. 21. As my Father hath ſent me, ſo ſend I you. There Chriſt gives his Apoſtles Authority. v. 22. He breathed on them, and ſaith unto them, Receive ye the holy Ghoſt. There he gives them their gifts (as we commonly call them) viz. abilities for their Calling. So Jeſus before his Aſcenſion gives the Apoſtles their Authority, Matth. 28, 19, 20. Go ye therefore, &c. But for the plenitude of Apoſtolicall gifts, they muſt wait at Jeruſalem till after his Aſcenſion. Act. 1. 4. Wait for the promiſe from the Father which ye have heard of me. Where? Luk. 24. 49. where this promiſe is expounded, to be endued with power from on high. And that was when they were all filled with the holy Ghoſt, Act. 2. 4. Now gifts and abilities are not enough without Authority. Chriſt we ſee gives theſe diſtinctly, and the Apoſtles went not with one without the other. If gifts without Authority or Calling were ſufficient, Ʋzzah might have carried the Ark as well as the Prieſts, he and others had as able bodies, and as good ſhoulders, as the Prieſts, if abilities were enough. And there had been more Apoſtles then ever Chriſt made: there were Preachers at Corinth who thought themſelves, (and others thought them too) in abilities before Paul, whom they looked on, and bade others look on him as one in reſpect of them baſe in preſence, and in ſpeech contemptible. And have not private perſons Gifts to baptize, as well as to Preach, ſince Scripture and Reaſon ſhew that Baptiſme is alſo in reſpect of Gifts a buſineſſe inferiour to Preaching?

And have not Lawyers and ſome other private men Gifts to do thoſe things that belong to the Judges and Magiſtrates office? And by this Doctrine every ſuch one may, ay and muſt p. 5ſtep up into the Judges and Magiſtrates ſeats of Juſtice: Muſt I ſay, becauſe they teach, that Gifts are their warrant ſufficient, and that …od requires the exerciſe of them. All then who have gifts to be Judges, and Magiſtrates are ſent of God to the Bench and Sword. What bloodie confuſions would this breed? foreign, ſuch a confuſion as is inconſiſtent with, and would ſoon ſubvert the Offices. And will it not be the ſame in Eccleſiaſticall Offices? Yes, 'tis of Church matters Paul there ſpeaks 1 Cor. 14.1 Cor 14and ſaith, God is not the Author of confuſion, but of peace, as in all the Churches of the Saints. Yet extraordinary gifts (that is miraculous) we will grant bring authority with them; therefore as theſe men take on them to propheſie (which was an extraordinary and Temporary office (of which anon) as appears, Epheſ. 4. 11.) ſo could they ſpeak with Tongues too, we would not queſtion their Authority, but hear and defend their Preaching.

2. If all that can, may and muſt preach, the Miniſters office were needleſſe. What need of Authority by office to do that, which every one may and muſt do without it? For Jo: Knowls ſaith, 'tis Gods ordinance, and the Apoſtle commands it, and then, I hope, every one muſt do it. In this City what uſe was there of Juſtices of Peace, if every one here that hath any knowledge in ſuch things (and who would be found ignorant?) might do the Juſtices work in determining Cauſes, and puniſhing offendors? Preaching is the chief part of the Miniſters office: 'tis the firſt and principall act of the Key of Authority or Cotton. Keys of the Kingd. c. 5.Rule. And if it were the will of the Lord Jeſus, that this firſt and principall part of the Miniſters office ſhould be done promiſcuouſly by any as well as by officers, why then may not other leſſe principall Acts be done by them too, and what need then any office for this purpoſe?

To conclude about this place. Doth St. Paul here ſpeak of **This was one of the extraordinary degrees of the Eccleſiaſticall Miniſtery in thoſe dayes in which ſome perſons by eſpeciall inſpiration of the holy Ghoſt were enlightned in the knowledge of Gods myſteries to expound them in the Church, to which was often times ioyned the Revelation of ſecret and future things. Diodat. in loc.propheſying by the Spirit (i.) by Revelation, as ſome do interpret his meaning? or of ordinary Preaching? as others. If of the former, then Revelation is the gift, and the ſenſe is, he that hath Revelations muſt propheſie, which we grant. If he p. 6ſpeaketh of ordinary preaching, as I think he doth, then we ſay, either propheſying here is a generall word containing under it the two Offices or Faculties immediately following, viz. Teaching and Exhortation, which anſwer to Paſtors and Doctons, Epheſ. 4. 11. And then the meaning is, He that hath received the Gift (i.) the Office of Paſtor or Doctor, muſt wait on Exhortation or Teaching. Or if with others, we make not Appellat Prophetiam, non ſolum eorum, quae futura, praeſcientiam; ſed eorum etiam, quae ſint occulta, cognitionem. Theodoret.ſo many offices in this place, as Paſtors and Teachers to be two ſeverall officers, but ſay Exhortation and Teaching to be but two ſeverall gifts in the ſame office: yet none of them ſay, that Paul ſpeaks here of any other Exhorters and Teachers, but ſuch as are by office Miniſters. Nor that St. Paul ſpeaks here of any other Prophets, but ſuch as were by office Prophets. Prophets were ſet in the Church, 1 Cor. 12. 29. ſet as officers, even as Apoſtles, and Governors, and Teachers, who are officers. And you have as good warrant to ſay there were Lay-Apoſtles, Lay-Teachers, Lay-Governors, who were gifted men Rutherſ Right of Presbyt. c. 5. S. 1 p. 300.not in office, as you have to ſay there were Lay-Prophets, or Prophets not in office.

Thus Divines expound this place, either ſenſe ſerves our turn, and croſſeth our Writers. If this Expoſition be not liked, let this Writer, or any other for him, prove that there are in Scripture any other ordinary Prophets beſides Paſtors and Teachers: or if he cannot prove that, which will be hard to do, let that be proved, which he afterwards affirms, that propheſie is here di…inguiſhed from offices, as one particular differs from another, elſe he ſaith nothing to the purpoſe; nor can he conclude any thing certain, or probable hence. For we ſay Paſtors and Teachers are the ordinary Prophets, and none beſides them.

Kno. It is the buſineſſe of a Servant of God to uſe thoſe Gifts for the edifying of the Church, which God doth beſtow on them for that ſame end.

Anſw. This is true, but not as he applyes it, That private perſons gifts are beſtowed on them for this end, that they ſhould be preachers of Gods Word we deny, it muſt be proved. And to what end then are womens gifts given them, who muſt not preach? He can no more hence conclude that private perſons may preach, then that every Lawyer gifted in the Law may ſtep into the Judges Seats at Weſtminſter, and do their work. p. 7For a Lawyer is bound to uſe thoſe gifts God hath given him in the Law for the good of his brothers eſtate, as well as a Chriſtian is bound to uſe his gifts of grace for the good of his brothers ſoul. Muſt every Lawyer therefore ſay, 'tis his buſineſſe to do the Judges and Magiſtrates functions? He would ſoon be taught to his coſt, that it was his uſurpation, if any ſhould be ſo mad to enterpriſe it. For ſatisfaction we anſwer.

1. There are other wayes of uſing gifts for the edifying of the Church beſides preaching. Family-governors, and Parents muſt edifie their children and family, and God gives them gifts in prayer and knowledge, and for that purpoſe. And Chriſtians muſt exhort and comfort, and ſo edifie one another in Chriſtian Conference and diſcourſe, and God gives them gifts for it, ay to women many times no mean gifts this way, as Scripture ſhews us in Priſcilla, and others, and experience in many; and yet no woman muſt preach: yet hath ſhe a large field to exerciſe her edifying gifts in.

2. Sometimes Gifts are onelyonly pretended. In St. Paul's time ſome deſired to be teachers (or would be teachers) who were 1 Tim. 1. 7.1 Tim 1:7not qualified for ſuch a buſineſſe. Wherefore the Apoſtle in that Epiſtle gives Timothy order, that a Novice ſhould not be admitted Cap. 3. 6.into the Miniſtery; ſuch having an eye to the (honos) credit, but weigh not the (onus) burden of the work. And as his perſwaſion of his own gifts will make him aſpire, ſo the tickling of applauſe in the exerciſe of his gifts would ſwell him with pride, and endanger him. And St. James hath an eye to this (I think) when he ſaith, ſpeaking of cenſures, My bretbren, be not many maſters, 'tis (foreign) teachers (indeed a Iam. 3. 1.Jas 3:1Teacher hath a maſterſhip,) and therefore a woman is forbidden to teach, for that were to uſurp authority over the man. 1 Tim. 2. 12. 1 Cor. 14. 34. **Reprehendit eos, qui cum ad docendum vocati non ſint, tamen munus illud privato auſu affectant, ac proindè ex ambitione jus rigidae cenſurae ſibi …n proximos arrogant. Piſca, in loc.Let there not be many amongſt you that attribute to themſelves the authority of teaching, reproving, and cenſuring of others, as thinking themſelves more wiſe, more holy, and more ſufficient. Diodat. in loc.

Beza's note on this place is. Agit de eo morbo, qui pervulgatus eſt in corporis etiam morbis, quo fit, ut plures ſint medici quam aegroti. Sic ſolet quivis exiſtimare ſe ad docendum, quàm ad diſcendum, aptiorem. (i.) St. James treats of that diſeaſe, which is common alſo in the diſeaſes of the body, by which it comes to paſſe p. 8that there are more Phiſitians, then Patients. So every one is wont to think himſelf fitter to teach, then to learn. So he.

3. Where be gifts indeed fit for the Miniſtery, ſuch muſt deſire the office, and the exerciſe thereof. Hear the Apoſtle to all ſuch. This is a true ſaying, if a man deſire the office of a Biſhop, he deſireth 1 Tim. 3. 1.1 Tim 3:1a good work. God doth, and the Church muſt, encourage, and receive ſuch into the Miniſtery, as are fit for it, and encourage them to deſire and undertake it. For the charge is ſo great (as the great Apoſtle felt) that ſome (ſenſible of it) need incouragement and drawing, a ſpurre; as much as ſome others do a bit, a barre. What means e…ſe that phraſe of our Saviour, Pray ye therefore the Lord of the Harveſt, that he will (foreign) thrust Matth 9.Matt 9or caſt out Labourers into his Vineyard. We in our dayes may with compaſſion look upon as great a Harveſt in the three Kingdoms; as our Lord Jeſus did in Judea: As He commands, we muſt pray the Lord of the Harveſt to Gift and ſend more out, where they are wanting. The Church (and ſuch as are intruſted in this buſineſſe) muſt call, and they muſt enter into office, and then be Preachers. This is Chriſts order, to be called to the office of the Miniſtery, then preach; they that do not this, do (for ought I know) croſſe Chriſts order, preach unwarrantably, and walk diſorderly in this particular.

We come to the ſecond place alledged for Lay-mens preaching, and that is,

Act. 8. 1. At that time there was a great perſecution againſt the Church which was at Jeruſalem, and they were all ſcattered abroad thorowout the regions of Judea, and Samaria, except the Apoſtles.

4. Therefore, they that were ſcattered abroad, went every where preaching the word.

Here he ſuppoſes, that theſe who preached here were private perſons, in the ſame condition as Lay-men with us. And therefore our Lay-men may preach, ſo as they do; even as theſe Primitive Chriſtians did

1. We will examine his proof, that theſe Preachers were private men; and if he makes not this good, he proves nothing.

2. We will ſhew, that if it could be proved, that theſe were private men, this example will no way help to prove the lawfulneſſe of that practiſe which our Lay-preachers uſe, and plead for.

1. How doth he prove them private men? this is all this proof, which is nothing ſatisfactory.

Kno. They were not the Apoſtles, as it is apparent, v. 1. and at this time there were no Offi…ers in the Church ſave the Apoſtles and Deacons, as we read of.

Anſw. We grant they were not the Apoſtles, for they ſtayed at Jeruſalem, v. 1. and he grants there were Deacons, and they were more then Lay-men, for he cals them Officers; and the Scripture ſhews, that they had impoſition of hands. Act. 6. 6. ſo they were not all private perſons. But grant it was not a Deacons office to preach, how doth he prove there were no other officers at this time?

He muſt prove out of Gods Word, that before this perſecution, there were no other Officers; and if theſe were all private perſons at Jeruſalem, he muſt prove that the Apoſtles gave them no Commiſſion to preach, when they went thence; and ſuppoſing this, then, that God did not give them commiſſion by immediate Revelation; till he prove this, there is nothing hence to ſatisfie them, that ſeek Scripture-warrant, but onelyonly to beguil inconfiderate people.

All that is ſaid for this is, there were none as we read of. He may read of them, if he will, as others do.

But by [this time] doth he mean before this ſcattering by this perſecution, or after? If before, I anſwer two things.

1. A very learned man ſaith, that the ſeventy Diſciples Rutherf. Due Right of Preſbyt c. 5. S. 1. p. 292. Id. ibid. p. 293.were Paſtors in office, v. 1. The Lord appointed other ſeventy alſo, and ſent them, not onelyonly to preach, but to work miracles, and this makes them more then private perſons. And the ſame man tels us, that learned Divines think that theſe of the ſcattered Church, who preached, were the ſeventy Diſciples.

2. Grant that the firſt commiſſion of theſe ſeventy Diſciples was but temporary, and that all theſe before this diſperſion were at Jeruſalem but private perſons. No need of other Preachers at Jeruſalem whileſt all the Apoſtles were there, and Deacons were not made till need required them. Act. 6.

But after this diſperſion, he may read of others if he will, foreign.Prophets, and Evangeliſts, the Apoſtles fellow-labourers in the work of the Miniſtery. That there were ſuch, ſee Act. 13. 1. chap. 15. 32. and often. And Act. 21. 8. we ſhall finde that p. 10Philip (one of the ſeven Deacons, and one of theſe that were ſcattered abroad) is now an Evangeliſt. And that theſe Prophets, and Evangeliſts, were Officers is plain, Epheſ. 4. 11. Now can this Writer finde the time when they were put into office? He will have Philip, and all the reſt of the ſcattered Chriſtians to go from Jeruſalem private perſons: (Philip but a Deacon at moſt) afterwards we finde ſome of them Prophets, ſome Evangeliſts; can it be proved, they were not appointed to theſe Functions when they left Jeruſalem? It will be hard to prove it; yet that, and more then that, muſt be proved (as we ſhall ſee anon) or his Argument and Cauſe fals, for any help it can have from this place. Wherefore I oppoſe theſe three conſiderations againſt what is ſaid to prove, that theſe Preachers were private perſons.

1. The Apoſtles had a charge from the Lord Jeſus to preach the Goſpel to every creature, and herewith they had power as to preach themſelves, ſo to authorize and ſend forth other men to that work. And this they did practiſe every where as opportunity offered, and neceſſity required (witneſſe the Acts and Epiſtles of the Apoſtles) ſending forth Prophets and Evangeliſts (the Apoſtles Aſſiſtants in their extraordinary work) to plant and gather Churches, or to confirm them that were planted: and to ordain Paſtors and Teachers in ſetled Churches. And how will it be proved, that the Apoſtles did not give Authority to theſe men, to preach the Goſpel as they went? Was there not need, when the Apoſtles themſelves muſt ſtay at Jeruſalem, v. 1. and the Goſpel muſt be preached abroad at the ſametime? And is it probable (nay is it not to queſtion the Apoſtles care) that they, being truſted with the ſpreading of the Goſpel, ſhould let theſe men go, and give them no order to preach it? (which if they did it's enough) eſpecially ſince this perſecution came by Gods Providence for this very end, that they (whom peace held together in comfortable fellowſhip at Jeruſalem, being diſperſed) might ſpread the Goſpel as they went? Is there any Scripture, Reaſon or ſenſe to the contrary? And if the Apoſtles gave them order to preach, then they were no longer private perſons, but authorized for the work, and ſo no preſident for Lay-men to preach.

2. Grant, that theſe preaching Chriſtians had no Commiſſion p. 11from the Apoſtles to preach, yet might they be put out of the condition of private perſons by an Immediate Call from Jeſus Chriſt, ſuch as the Apoſtles had. Evangeliſts and Prophets, as they were extraordinary Officers, as the Apoſtles themſelves, and had extraordinary gifts, ſo might their Call to the work be either in part, or whole, as the Apoſtles was, Gal. 1. 1.Gal 1:1not by man, but by Jeſus Chriſt, though they were moved in an inferiour Orbe to, and by the Apoſtles; for they did go and come as the Apoſtles did ſend them. And it is apparent that ſome men were thus called by the immediate voice of Chriſt Gal. 1. 23.Gal 1:23from heaven. Saul (afterwards Paul) was called to preach the faith, when he was going to deſtroy the faith, and this Call he had by the immediate voice of Chriſt from heaven, when he was going on the high Prieſts curſed Arrand to Act 9 4. V. 1. 2.Acts 9:4bring bound to Jeruſalem the Diſciples of the Lord. And this Paul often mentions as to exalt the grace of God towards him, ſo to make good his Calling of Apoſtle-ſhip againſt thoſe who queſtioned his Calling to preach, that ſo they might work in people a light eſteeme of that Doctrine he did preach. His aaGal. 1. 16.Gal 1:16calling to preach was by Revelation; The bbGal. 1. 11, 12 Eph. 3. 3.Gal 1:11Gal 1:12Eph 3:3Goſpel which he preached he had by Revelation; he ccGal. 2. 2.Gal 2:2went to Jeruſalem by Revelation; Thus was his Calling by Revelation from heaven.

And it is as apparent that ſome of theſe men in this very Chapter, as Philip by name was ordered what to do by the immediate direction of the Lord himſelf by his Spirit and Angels, who did ſpeak to him, and in a miraculous way carry Act. 8. 26. 29, 39.Acts 8:26Acts 8:29Acts 8:39him from place to place. And can it be proved that the reſt did not preach by the like direction? And if ſo, then none can argue for Lay-mens preaching from this place, unleſſe they have the like Call by immediate inſpiration, and by the voice of the holy Spirit and Angels as Philip had.

Simile. Suppoſe all the Officers of this Garriſon were to ſtay in, and the common Souldiers to depart out of the Town, and theſe we finde in the Countrey gathering Companies, and doing thoſe things that belong to a Captains or Colonels office, and that in ſo doing they do well (this we muſt ſuppoſe too, for The hand of the Lord was with them. Act. 11. 21.Acts 11:21neither of us queſtion, but theſe primitive Chriſtians did well, and their duty in preaching) what could hence be concluded? p. 2one of theſe two things. Either that theſe common Souldiers had Commiſſion from the Governor at, or from the Lord Generall after their leaving the Town, to do what they did. Or elſe that it is lawfull for common ſouldiers without any Commiſſion (of their own authority) to raiſe Companies, and do the offices of Captains and Colonels. Would any conclude thus? Yet thus our Writer concludes. We find theſe primitive Chriſtians preaching, therefore, ſay we, they had authority from the Apoſtles, or from God himſelf by immediate Revelation (becauſe preaching belongs to Officers which have their commiſſion from Chriſt for this work. Epbeſ. 4. 11.) But becauſe we find theſe Chriſtians preaching, and they were not the Apoſtles, therefore it is lawfull for private perſons, without any other authority than their own gifts, to preach: thus our Writer concludes. And thus he produceth a new way of authorizing Preachers. The old wayes the Apoſtle acquaints Tit. 1. 5. Act. 14. 23.Titus 1:5Acts 14:23us with. Gal. 1. 1. foreign, by Jeſus Chriſt (viz. immediately, ſo the Apoſtles) and foreign, by man, ſo ordinary Preachers are called. This Writer adds a third way of making a Preacher, and that is (foreign) by himſelf. A way that Chriſt himſelf, nor no man elſe may be called by, as St. Paul ſaith. Heb. 5. 4, 5.

Thirdly and laſtly. Tell me: were all theſe diſperſed Chriſtians private perſons, or onelyonly ſome? If onelyonly ſome, then other ſome of them were out of the Condition of private perſons, and how then prove you, that any did preach beſides thoſe that were out of the Condition of private perſons? He ſaith, All of them did preach, but the text ſaith not ſo. And if all of them did preach, and were all private perſons, then private perſons may baptize too. For ſome of theſe in this Chap. v. 12. 13. (Philip by name) did baptize the Samaritanes, men and women, and Simon Magus too. And what here Philip did, the reſt did, unleſſe you will ſay (that which I think you will not, having taken notice what the Scripture ſaith of them, Act. 11. 21.Acts 11:21that the hand of the Lord was with them, and a great number beleeved, and turned to the Lord, viz: by their Miniſtery) that they which had ſuch power to preach and convert, had not power to baptize beleevers converted. And if they had power to baptize alſo, then hence you may as well conclude, that private perſons p. 13may baptize, as that they may preach. One concluſion is as good as the other. If you be of that opinion, let us know. And then by good conſequence it will follow, that women alſo Eliam ſoeminas in extremâ neceſſitate poſſe baptizare. Bellar. de ſacr. bapt. ca. 7. …. 3.(Midwives) if need be, may baptize. And here Bellarmine will help in the proof. For you hold Gifts a ſufficient Call to preach, yet deny a woman, whatſoever gifts ſhe hath, to exerciſe them in preaching, becauſe ſhe is forbidden; but where is ſhe forbidden to baptize?

And if you ſay, a woman may not ſpeak in the Church, we may expound that as you do, ſhe may not preach, foreign, not ſpeak as Doctors. Thus you had need (you ſee) take heed how you break the bounds Chriſt hath ſet, otherwiſe no ſtay till you come on the ſhelves.

In this Point alſo hear Mr. Cotton. We do beleeve, that they to Way of the Chu: of Chriſt in N. Engl. c. 4. S. 2. Certè eoſdem conſtituit & Evangelii praecones, & baptiſmi adminiſtros. A Chriſto enim haec conjunct a eſſe oſtendo, Evangelii praedicationem & baptizandi miniſterium. ex Mat. 28. 19. Cal Tract. Theol. p. 350.Matt 28:19whom the preaching or diſpenſing of the Goſpet (or Covenant of Grace) unto the Church is committed, to them alſo is committed the diſpenſing of the Seals of the Covenant. He brings this as an argument to prove that Teachers may adminiſter the Sacraments as well as Paſtors, becauſe they have power to preach, as well as the Paſtors have. So you ſay Lay-men have power to preach as well as Miniſters, therefore (if Mr. Cottons argument be good) they may baptize as well as Miniſters. In his judgement they may do one as well as the other, that is neither. And (ſaith he) that the adminiſtration of the Seals is annexed to the preaching of the Word, is plain from Matth. 28. 19, 20. Go make Diſciples, and baptize them. Reys of the King. cap. 5. p. 20.

Obj.If you diſtinguiſh between Paſtorall preaching, and preaching by vertue of a Gift, and ſay, Lay-men may not adminiſter the Sacraments, becauſe they do not preach Paſtorally.

Sol. A learned Divine hath ſhaped a good Anſwer to this, Rutherf. Due Right of Preſbyt c. 5. S. 1. p. 277.The ſame diſtinction, ſaith he, may as well hold, that there is a paſtorall adminiſtration of the Sacraments, and a common adminiſtration of them by vertue of a gift. The former way Paſtors and Teachers onelyonly may baptize, the latter way Lay-men may baptize too. And why may we not lead on the diſtinction farther, and ſay, there is a ruling by office, and ſo Rulers and Magiſtrates do lay cenſures, taxes and puniſhments on offenders; and there is a ruling by Gift, and ſo private men may lay cenſures, p. 14taxes, and puniſhments on others. Apage…gas; away with ſuch fooleries. But let us ſuppoſe, that theſe of the ſcatrered Church, who preached were private perſons, this will nothing at all help our Writer to juſtifie that practiſe of preaching, which he defends, unleſſe he could prove, that theſe private men did preach at Jeruſalem too, where all the Apoſtles were. For this his proof, theſe private men, being ſcattered among thoſe, who had no Miniſtery, nor ever heard of Chriſt, did preach, therefore there a private man may preach, and that ordinarily (for that is the practiſe) where a Miniſtery, a faithfull Miniſtery is or may be had, Doth this follow? Yet A poſitive law may yeild in caſe of neceſſitie. Matth. 12. 4.Matt 12:4thus our whole Diſcourſe is to be underſtood. Whether a private perſon, coming into ſuch a Countrey, among ſuch a people, who never had the ſound of the Goſpel among them, may preach, is quite without the bounds of our Queſtion? Let our Writer therefore prove, that theſe Chriſtians did preach at Jeruſalem, where the Apoſtles were, and then there is ſome conſequence, that private men may preach, where Preachers by Office are; elſe not.

Now of the laſt place alledged by John Knowls to prove Lay-men may preach, it is, 1 Cor. 14. the onelyonly place, and yet he ſlips over it with ſlender proof, and as ſlight anſwer to that, which was laid in his way in the Miniſters Reaſons, the ſound of the words being more for him than the ſenſe.

This whole Chapter runs upon extraordinary gifts. And I take propheſying here to be propheſying by the Spirit, by Revelation; and good Reaſons may be produced (I think) to prove it, if John Knowls will deny it. See his proof.

Kno. It is Gods Ordinance (viz. that Lay-men do preach) this doth appear in that the Apoſtle commands the Church to deſire it, and he exhorts all to deſire to propheſie, and tels them, that they may all propheſie.

Anſw. To this he ſhall have my Anſwer after Mr. Cottons, who makes this Objection.

Obj. If (ſaith he) it be objected: Private members may all Keys of the Kingd. of heaven. c. 5.of them propheſie publickly, 1 Cor. 14. 31. and therefore alſo baptize: and ſo this act of authority (viz. to preach and baptize) is not peculiar to Preaching Elders. To this objection he returns this Anſwer.

Anſw. The place in the Corinths doth not ſpeak of ordinary p. 15private members, but of men furniſhed with extraordinary That you may receive the miraculous gift of Gods Spirit Diodat. in 1 Cor. 14.1 Cor 14gifts. Kings at the time of their Coronation give many extraordinary large gifts, which they do not daily poure out in like ſort in their ordinary government. Chriſt ſoon after his Aſcenſion poured out a larger meaſure of his Spirit, then in times ſucceeding. The members of the Church of Corinth (as of many other in thoſe primitive times) were inriched with all knowledge, and in all utterance. 1 Cor. 1. 5. and the ſame perſons that had the gift of propheſie in the Church of Corinth, had alſo the gift of Tongues, which put upon the Apoſtle a neceſſity to take them off from their frequent ſpeaking with tongues, by preferring propheſie before it. 1 Cor. 14. 2. to 24. ſo that though all they might propheſie (as having extraordinary gifts for it) yet the like liberty is not allowed to them that want the like gifts. In the Church of Iſrael, none beſides the Prieſts and Levites did ordinarily propheſie, either in the Temple, or in the Synagogues, unleſſe they were either furniſhed with extraordinary gifts of propheſie (as the Prophets of Iſrael) or were ſet apart and trained to prepare for ſuch a calling, as the ſons of the Prophets. When Amos was forbidden by the high Prieſt of Bethel to proheſie at Bethel, Amos doth not alledge, nor plead the liberty of any Iſraelite to propheſie in the holy aſſemblies, but alledgeth onelyonly his extraordinarie calling. Amos 7. 14, 15. It appeareth alſo that the ſons of the Prophets, that is, men ſet apart, and trained up to prepare for that calling, were allowed the like liberty. 1 Sam. 19. 20.

This is Mr. Cottons Anſwer, and 'tis ſo full, that for brevities ſake I will ſpare mine here which I gave to the ſame purpoſe formerly.

He tels us, theſe were not ordinary private men, but ſuch as had extraordinary gifts, the gift of Tongues, and the like liberty of Preaching is not allowed them that want the like gifts, &c.

Therefore, it is not Gods ordinance, but croſſeth Gods ordinance, that private men ſhould preach the Word, if Mr. Cottons judgement be right, who tels us, that the preaching of Keys of the Kingd. of heav. c. 5.the Word is the firſt and principall part of the Key of Authority p. 16or Rule, which Chriſt hath given to the Officers of the Church, and not to all Officers neither, but tis peculiar to preaching Elders.

Who are they then that the Apoſtle commands and exhorts to propheſie? Thoſe that were deſirers of ſpirituall gifts. What gifts did they deſire? and what gifts did they moſt uſe? foreign v. 12.Tongues; as it is evident, for the Apoſtles ſcope is in this chap. to take them off from their frequent ſpeaking with Tongues, as Mr. Cotton. And the Apoſtle exhorts and commands theſe to deſire and uſe theſe gifts, Tongues, but rather to propheſie: Loc. cit.Well then our Lay-men are exhorted and commanded by the Apoſtle in this place to preach, ſo are they then exhorted and commanded to ſpeak with Tongues, for beſide v. 1. 12. ſee what he ſaith, v. 5. foreign, I will that ye all ſpeak with Tongues. So I read it as it is in the originall. Hence then we will argue as he doth, as we muſt argue thus, that it is Gods ordinance and the Apoſtles will, that all Lay-men (or all private perſons) do ſpeak with Tongues. And what is the gift of Tongues? and to ſpeak with Tongues in the Scripture ſenſe, what is it? Not to ſpeak Tongues as we learn by ſtudy and pains-taking, as by ſtudy we learn the Latin, Greek, Hebrew, Caldee, &c. This indeed is a Gift of Tongues, but not in the Scripture ſenſe, but ſuch Tongues as are given by God without mans pains, for Tongues are a ſigne to unbeleevers. 1 Cor. 14. 22. Tis when men do by the Spirit of God ſpeak thoſe Tongues which they never learned, and which the hearers know they are ignorant of, otherwiſe they cannot be a ſigne to them being unbeleevers. So the Apoſtles, known to be unlearned men, on the ſudden, the holy Ghoſt deſcending on them, ſpake many ſeverall ſorts of languages, at which the hearers were amazed. Now how will John Knowls avoid this, but that he and all Lay-preachers are commanded here thus to ſpeak with Tongues? See what abſurdities follow wreſting Scripture, which wreſters have for their pains.

Kno. He (Paul) would, that they all did ſpeak with tongues, but rather that they propheſie, &c. from whence we gather, that a man may propheſie, though he cannot ſpeak with tongues.

Anſw. You gather that which is not there ſown. In my Logick all that you can gather hence is, that the Apoſtle here prefers p. 17propheſying (which was moſt edifying) before ſpeaking with The Corinthians did more deſire the gift of tongues as that which cauſed more admiration. Dioda. in loc. 1 Ioh 4. 20.1 John 4:20tongues which they moſt affected, becauſe it ſerved moſt (ad pompam) for applauſe and admiration. That this is all you can gather hence, you ſhall ſee in an inſtance; Let me thus argue, I would that you ſhould love your brother, but rather that you love God; whence I gather, that a man may love God, though he do not love his brother; this is falſe as the Apoſtle teaches us; and ſo is your collection, unleſſe you can prove by Scripture, that it is contingent that propheſie and tongues ſhould be in the ſame perſon. As indeed thus I may argue, I would have you a good Artiſt, but rather a good Chriſtian; hence I gather, a man may be a good Chriſtian, though no good Artiſt. But, that it is thus contingent, that tongues and propheſie be in the ſame perſon, you are to prove. Mr. Cotton you ſee is againſt you. The ſame perſons (ſaith he) that Keys of the Kingd. of Hea. c. 5.had the gift of propheſie in the Church of Corinth, had alſo the gift of tongues, which put on the Apostle a neceſſity to take them off from their frequent ſpeaking with tongues by preferring propheſie before it. And we ſhall finde the twelve firſt Diſciples at Epheſus receiving the Act. 19. 6.Acts 19:6Spirit by Paul's laying on of hands, ſpake with tongues, and propheſied. They who ſpake with tongues, propheſied. But grant him, that one man may have the gift of propheſie, and not of tongues, yet one Church hath not; the gift of propheſie is in no Church, but the gift of tongues is in the ſame. If one man hath the one gift, another hath the other in the ſame Church. They ſpake with tongues, and propheſied go together, if 1 Cor. 13. 8. Act. 19. 5.1 Cor 13:8Acts 19:5not in the ſame perſon, yet in the ſame Church.

Kno. All may propheſie, v. 31.

Anſw The Miniſter had told him that theſe all were not Lay-men but Prophets. v. 29. 32.

Kno. Herein He (the Miniſter) hath put his Reader in as great doubt as before, to know who theſe Prophets are, which the Author hath not here expreſſed, either becauſe he was ignorant of it, on elſe becauſe he feared, that if he ſhould rightly define them, it would make little to his purpoſe, and therefore gloſſeth it over as well as he could.

Anſw. No ſuch ignorance, nor cauſe of fear, we ſhall define them, and then let the Reader judge whether our definition of them be not as much to our purpoſe, as his definition, he gives by and by, is little to his purpoſe.

p. 18To anſwer therefore. aa1 Cor 14. 29. 32.1 Cor 14:291 Cor 14:32The Scripture here ſaith, they were Prophets, and Prophets were ſet in the Church bb1 Cor. 12. 28 Epheſ. 4. 11. Rutherf. Right of Presbyt▪ c. 5. S. 1 p. 300.1 Cor 12:28Eph 4:11as Officers, even as Apoſtles, and Evangeliſts, and Teachers and Paſtors who are Officers, as a learned man obſerves. But to help John Knowls and his Reader in this great doubt, I will tell him who theſe Prophets were, by the help, and in the words, of two men (too mighty in the Scriptures for him to ſlight ſo eaſily) Dr: Rainolds, and Mr. Beza. Hear the firſt.

Illi ſine controverſia Prophetae ſunt Paulo qui extraordinariis quibuſdam Dr. Rainolds de lib. Apocr. praelect. 34.donis ornati erant—. Ex ii… etiam quae illis attribuuntur, manifeſtum eſt, ſuperiores eos fuiſſe Paſtoribus & Doctoribus, &c. (i.) They without controverſie are Prophets in Paul's ſenſe, who were indued with extraordinary gifts—. And it is manifeſt by thoſe things which are attributed to them, that they were ſuperiour to Paſtors and Doctors. So He. Hear the other.

Revelationem conjungo prophetiae—: ut plane hic opus ſit caeleſti Beza in loc.quodam dono peculiari, quod homines ſuo marte conſequi non poſſint.—Prophetia eſt effectum Revelationis. (i.) I joyn revelation to propheſie—: that to propheſying there is need of a peculiar heavenly gift, which men cannot attain unto by their own induſtry and endeavour; and propheſie is the effect of revelation. So He. Theſe men no children in Scripture-knowledge tell us, theſe Prophets were without controverſie men of extraordinary gifts, that it is manifeſt they were ſuperiour to Paſtors and Teachers, that propheſie is an effect of revelation, joyned Way of the Churches of Chr: in N. Eng. c. 2. S. 2.with Revelation. And ſaith not the Scripture the ſame? Obſerve. 1. They were Officers. Epheſ. 4. 11. and 1 Cor. 12. 28. All there mentioned are ſpirituall gifts. So Mr. Cotton.

2. They were extraordinary Officers, ſuch as the Apoſtles and Evangeliſts were. This is evident in the laſt cited places. Ephe. 4. 11. 1 Cor. 12. 28. Mr. Cotton on thoſe places ſaith, The Apoſtle Loc. cit.reckoneth up here miniſteries or offices, which God hath ſet in his Church, firſt Apoſtles, ſecondarily Prophets, under whom your Evangeliſts are comprehended, as being of equall rank with them. So He; and ſpeaking of Evangeliſts, ſaith, Whoſe office was alike extraordinary Ibid. S. 8.as that of Apoſtles and Prophets.

3. They were in order and place above Paſtors and Teachers, the ordinary Miniſters: ſo they are placed, Epheſ. 4. 11. Some Apoſtles, ſome Prophets, ſome Evangeliſts: not onelyonly before p. 19Paſtors and Teachers, but before Evangeliſts. And the Apoſtle is more curious in enumerating. 1 Cor. 12. 28. Firſt Apoſtles, ſecondarily Prophets, thirdly Teachers. It is evident by the words of order, Loc. cit.that he intendeth to reckon the firſt ſorts in their due order. As Apoſtles are before Prophets, ſo are Prophets before ordinary Teachers. So Mr. Cotton.

4. Their gifts muſt be extraordinary, becauſe they were extraordinary Officers, and the Scripture witneſſeth the ſame. Agabus one of the Prophets ſignified by the Spirit, that there Act. 11. 27. 28.Acts 11:27Acts 11:28ſhould be great dearth throughout the world. Barnabas another, Act. 13. 1. His gifts, ſee Act. 14. 3. And this Chapter, 1 Cor. 14. may evince this, if it be denied, for v. 6. ſpeaking by Revelation and by Propheſying are the ſame, as ſpeaking by Knowledge and Doctrine are the ſame. He that propheſieth doth it by revelation; He that ſpeaketh Doctrine doth it by knowledge. Itaque haec non ſunt quatuor, ſed duo; ſiquidem prophetia eſt effectum Revelationis, Doctrina verò notitiae. i. e. Therefore Bez. in loc.theſe are not foure, but two; for propheſie is the effect of Revelation; doctrine, of knowledge. But I have ſome reaſon to think, that our Writer will not deny Revelations to Prophets, and I will ſpare my proof, till it be denyed.

Laſtly, the uſe of theſe Prophets in the primitive times ſeems to be for the work of the Miniſtery in primordiis Eccleſiarum, in Churches newly planted, before an ordinary Miniſtery was ſetled, which could not be ſuddenly. Something of this we may ſee in the Epheſian Church, which began with twelve men, which twelve by Paul's hands received the gifts of tongues Act. 19. 6, 7.Acts 19:6Acts 19:7and propheſie. And doubtleſſe theſe (and ſuch others to whom the Lord did impart the like gifts, if any more ſuch were in Epheſus afterward) did propheſie (or preach) there, untill Biſhops were ſetled in that Church, which we find to be done in Act. 20. 17. 28.Acts 20:17Acts 20:28the next Chapter. And in this Church at Corinth, we finde now many Prophets, but I read not of any Biſhops or Paſtors among them, perhaps they were not yet ordained there.

Out of all this we may thus deſcribe the Prophets which the Apoſtle exhorts and commands to preach in this 1 Cor. 14.

They were extraordinary Officers in the Church, indued with extraordinary gifts, ſuperior to Paſtors & Teachers (the ordinary Miniſters of the Church) ordained by God for the p. 20work of the Miniſtery in thoſe primitive times, ſo long as extraordinary & miraculous gifts continued in the Churches. For to continue extraordinary Officers in the Churches as Mar. 6. 13.Mark 6:13Prophets, &c. in theſe times, in which God granteth not extraordinary gifts, is to do as wiſely as the Papiſts who continue Iam. 5. 14. 1 Cor. 12. 28. Beza.Jas 5:141 Cor 12:28Unction, when they have not the gift of healings. Quorſum nunc ſymbolum, ſi nuſquam extat donum?

Mr. Cotton ſpeaking of theſe Prophets at Corinth, and ſaying, they were not private members, but men of extraordinary gifts, ſaith, As Kings at the time of their Coronation give many extraordinary Keys of the Kingd. of Heav. c. 5.large gifts, which they do not daily in their ordinary government; ſo Chriſt ſoon after his aſcenſion poured out a larger meaſure of his Spirit then in times ſucceeding. So that in his opinion private men may not practiſe theſe Corinthian-Prophets preaching, becauſe they have not their gifts, which were a largeſſe at Chriſts Coronation for thoſe, but not for ſucceeding times. Let the Reader now judge, whether this deſcription of Prophets be not to our purpoſe, and whether we need be afraid to produce it.

Let us now ſee whether his definition of Prophets be to his purpoſe.

Kno. They are thoſe that uſe their gifts to the edification and conſolation of the Church.

Anſw.This offends in one main, it doth not convenire ſoli, for Paſtors and Teachers do the ſame. 'Tis true, Prophets by revelation 1 Cor. 14. 3.1 Cor 14:3did uſe their gifts for that end, and the ordinary Prophets, Paſtors and Teachers do ſo too. For the end of the labours of all officers (preaching) both ordinary and extraordinary is the edification of the body of Chriſt.Epheſ. 4. 1….Eph 4:1

Kno. Prophets are Lay-men, this we ſay for theſe Reaſons. 1. Becauſe the Apostle makes a difference betwixt them, and men in office. Rom. 12. 6, 7.

Anſw. We have already anſwered this, that in two places of Scripture we find Prophets (not differenced from, but) reckoned Epheſ. 4. 1 Cor. 12.Eph 41 Cor 12among Officers. And that in this place, Rom. 12. the Apoſtle ſpeaks of them as Officers, Having different gifts, ſaith Paul, whether Way of the Chur: of Chr. c. 2. S. 1.propheſic, &c. Gifts comprehending both offices and grace. So Mr. Cotton.

Kno. 2. Becauſe he exhorts all to deſire to propheſie, and all that can may p. 21uſe it, and yet not all in office. Neither will any one (as I ſuppoſe) ſay that the Apoſtle would have all officers, fo… if they were all eyes, where were the body?

Anſw. His Reaſon out of the Corinths is already anſwered. That the Apoſtle would have all Preachers officers, is that I in this whole Diſcourſe defend. That the Apoſtle would not have all men to be officers I agree with John Knowls, and his reaſon is good (tis the Apoſtles) but not for him. For is it not all one for the body to be all eyes, and to have all the members do the office of the eyes? And if the feet and hands can ſee their own way, and direct the body too, may not the eyes be well ſpared out of the head, and no want of them? eſpecially if they might be otherwiſe uſefully imployed for the good of the body?

But the eyes muſt ſee, and the hands and feet do other work. And Chriſt hath appointed in the Churches, Officers to preach, and do the work of the Miniſtery, and private members to do other work, their own work.1 Theſ. 4. 11.1 Thess 4:11

Beza makes another uſe of this Reaſon, Ye may all propheſie, 1 Cor. 14. 31. Omnes, nimirùm prophetae, ergo non quivis ex coetu, imo non niſi ad prophetandi munus legitime ordinati. Num enim, ut, idem ait alibi omnes ſunt prophetae? i. e. All, namely, Prophets, therefore not every one of the congregation, nay none, but ſuch as are lawfully ordained to the office of propheſying. For, as ſaith the ſame Apoſtle elſewhere, are all Prophets? So He.1 Cor. 12. 19.1 Cor 12:19

There remains now not any one thing, that I obſerve, pertinent to the queſtion in hand, in Jo: Knowls his writing, unanſwered. Other things impertinent I ſhall do him, and the Reader, the courteſie to paſſe by. OnelyOnly I muſt return anſwer to one demand. The Miniſter ſpeaking how needful the knowledge of Arts and Tongues were in a Preacher, John Knowls demands.

Kno. Whether by Arts he doth underſtand the Art of Geometry, Aſtronomy, or the like, or whether all Arts; and for tongues, whether it be the Welſh, Iriſh, Latine, Greek, or Hebrew, or whether all tongues be required to make a man fit for propheſying?

Anſw. Somewhat to this ſcoffe. Should a man come to an Artificers ſhop, and ſcoffe at all his hammers, files, and tools, the Artificer In this Point of the uſe of humane l…arning, I ſend him for his learning to Mr. Tho: Goodwins Sermon, intituled, The great Intereſt of States and Kingdoms.would but ſmile at his ignorance, becauſe he knows they p. 22are all uſefull in their time, and for ſome buſineſſe or other, though perhaps he uſeth not ſome of them in a yeer together. Our Writers ſcoffing at them is onelyonly a proclaiming his ignorance of them.

For tongues.

1. I wonder at this youths impudency to jumble the Greek and Hebrew tongues in a ſcoffe amongſt the Welſh and Iriſh: in a jeering manner to parallel the originall Languages (in which the holy Ghoſt was pleaſed the Scriptures ſhould be firſt written, and in which for that cauſe no Preacher can be unskilled, but he is (ea parte claudus) ſenſible thereof as a great defect) with the Welſh and Iriſh tongues of leaſt uſe and repute.

2. Extraordinary Prophets (ſuch as they, 1. Cor. 14. and ſuch our Writer pleads for) muſt have all tongues, Welſh, Iriſh, Italian, French, Spaniſh, Dutch, S…lavonian, Indian, Latin, Greek, Hebrew, all tongues, which people underſtand amongſt whom they come, otherwiſe the Prophet ſhall be unto him that heareth a Barbarian, if he know not the meaning of the voice, ſaith Paul, i. underſtandeth not his language. Wherefore the Lord 1 Cor. 14 11.1 Cor 14:11furniſhed the Apoſtles and Prophets with the gift of tongues, that they were able to ſpeak to every Nation in their own language.

3. Ordinary Prophets, Paſtors, and Doctors have need of the Originall tongues eſpecially, and the Latin, for the many books ſake which that language is priviledged with.

Kno. We ſee men to excell this way (in preaching) though not indued with the knowledge of the tongues.

Anſw. And we reverence thoſe Preachers which excell in preaching, though defective in the tongues; and as much diſtaſte thoſe, that deſpiſe thus the knowledge of the tongues, ſpeaking evil of thoſe things they know not, nor the uſe and worth of them. And albeit I will not ſay as one (Impudentes eſſe Theologos Eraſm.qui Graecarum & Hebraicarum literarum imperiti, &c.) i. They are impudent Divines, who being ignorant of the Greek and Hebrew tongues, &c. Though I will not ſay thus, unleſſe we Qui docet major eſt eo, qui exhortatur. Hieronym, in Rom. 12.Rom 12apply it onelyonly to profeſſed Doctors or Teachers (of whom we may boldly ſay with him, they are impudent, if, ignorant of thoſe tongues, they undertake that function) becauſe tongues are neceſſary (ad bene eſſe) to the well being of a Paſtor or p. 23Preacher: yet we ſay, they are impudent who ſpeak thus ſlightly of tongues in a Preacher. And they that are friends (not to Barbariſme, errours, hereſies, and irreligion, but) to the truth of God, muſt keep up in the Miniſters of the Goſpel, the knowledge of the tongues, and all good learning with all conſcionable care. Quantumcun que cedendum eſt neceſſitati temporum & populi—Whatſoever Diſpenſation the neceſſity of the times and people may plead for unto the judgement of the State and Church, I ſubmit therein.

I ſhall now diſmiſſe John Knowls with this adviſe out of the Apoſtle foreign. And ſhall deſire the Reader to take notice of the kinde of proof he uſeth, which is not by expreſſe words of Scripture, but all by conſequence; which kind of arguing we grant, and maintain to be good, but for as much as it is denyed to us by many among us in point of Paedobaptiſme, and ſome higher matters, we will in like manner deny them the uſe of that weapon, which they except againſt in us. And ſo by their own tenent all John Knowls his arguments are nothing, becauſe onelyonly conſequentiall. Therefore as ſuch ask us, where we read in Scripture, that Infants were baptized? So we ask them, where they read in the Bible, that a Lay-man, a private perſon, one out of Office did preach, or is commanded ſo to do? 'Tis not ingenuous, nor fair, to deny Infants Baptiſme, and to queſtion and deny farre greater matters, ſaying, we have not expreſſe words of Scripture for the ſame; and they themſelves in the mean time ſet up Lay-mens preaching (and other things) for which they have no expreſſe words in Scripture. Therefore they muſt either grant Infants Baptiſme, and ſuch other points, contained in the Scripture by good conſequence, or they muſt lay down Lay-mens preaching, and they muſt keep all women from the Sacrament of the Lords Supper, untill they can find expreſſe words for it in the Bible; and greater ſtones muſt they pull out of the building of faith. But I dare not argue with theſe men (ab abſurdo) with arguments taken from Abſurdities that will and muſt follow; becauſe they are ſo ready to ſwallow the greateſt abſurdities (as ſome have done already) rather then by them to be driven to the truth. Yet the holy Apoſtle uſeth this argument againſt the denyers of the Reſurrection, If (ſaith he) there be no reſurrection p. 241 Cor. 15. 13, 14.1 Cor 15:131 Cor 15:14rection of the dead, then Chriſt is not riſen, then is our preaching vain, then your faith vain. Theſe were horrid conſequences to drive them from that hereticall opinion, to which thoſe conſequences were linked. And it is ſaid, that any now ſhould (as they do) ſwallow as horrid con…equences, rather then vomit up again ſuch morſels, as they have taken, to which theſe conſequences are necſſarily tyed.