among them to preach for by this he distinguisheth preaching and ruling Elders that preaching and administring the Sacraments Keys of the Kingd of heaven c. 5. Ibid. p. 22. is that Key of Authority that is peculiar to preaching Elders The Ruling Elders have not received power to preach but to charge any of the people in private that none of them live inordinately without a Calling or idly in their Calling or scandalously in any sort So that the practise of the Churches of Christ in New-England alloweth not private mens preaching and therefore not their Judgement unlesse their practise be not according to their judgement 2. What approbation these two books of Mr. Cotton cited in this Discourse have in Old-England we may learn from the publishers of them 1. N. H. and J. H. the publishers of the one viz. The Way of the Churches of Christ in New-England calling it A Full Declaration of the Church-way in all particulars measured and examined by the golden reed of the Sanctuary have in their Epistle to the Reader these words with seconds of frequent intimations that we hold with the Churches of New-England And again With much adoo we have say they presented you with a fuller Declaration of All Our Way according to the Scriptures in this learned yet modest Treatise of The way of the Churches of Christ in New-England And we do in this our Epistle certifie Our assent thereunto saving that we do not yet fully close with some expressions passim in the book before some of which we minded it to note a* in the Margin And we finde not this star before any of the testimonies which we have cited against private persons preaching And therefore we have for us in this Controversie the judgement as of Mr. Cotton and the Churches in New-England so of all those Churches and persons in Old-England which are contained in those publishers ALL OVR and WE And who and how many they are they best know who made that Manifesto Their We and All Our with the drift of the Epistle seem to imply an unanimous consent And the Reverend publishers of the other book viz. The M. Tho. M. Goodwin M. Phil. Nye Keys of the Kingdom of Heaven albeit they seem to dissent from Mr. Cotton in this point of prophesying yet are expresse I am sure against that which is practised among us defended by John Knowls and oppugned by me in this Discourse For take their cautions in their own words it must be say they sometimes To the Reader onely 1. Occasionally not in an ordinary course 2. By such men as are fit for office And 3 not assuming this of themselves but judged such by those that have the power and so allowed and designed to it c. Thus and thus onely they conceive gifted Brethren may preach and had these cautions been observed we had not had this controversie a foot and how unsuitable the practise of our private Preachers hath been to these limitations is so manifest that I need not nor will speak it were to speak rather ad personas which I meddle not with than ad rem which is that I seek the clearing of the truth And as I said though these learned men seem to dissent from Mr. Catton yet wherein the difference lies having considered their cautions and his writings I confesse I see not unlesse it be in the word Occasionally For Mr. Cotten permits none though gifted men and Ecclesiasticall Officers unlesse Pastors or Teachers to preach Mr. Peters Colleague hath himself Mr. Norice held up all the ordinances in the whole work of the Ministery all the time of Mr. Peters residing here in this Kingdom in a letter to his friend for which he blesseth God for Divine assistance considering the greatnesse of the Congregation and the weaknesse of his body formerly I shall conclude with that patheticall passage of Mr. Cottons which I wish them to observe who make so small a matter of this businesse We saith he be far from allowing that sacrilegious Keys of the Kingd of heav c. 2. usurpation of the Ministers Office which we hear of to our grief to be practised in some places that private Christians ordinarily take upon them to preach the Gospel publiquely and to minister the Sacraments And if his eye could have helped his ear it would have affected his heart with more grief to see it done with that contempt of the ordinance of Christ Why he cals it sacrilegious usurpation he gives not his reasons but we may gather them to be such as these That 't is usurpation 1. It appears from that of the Apostle I suffer not a woman to teach nor to usurp authority over the man but to be in silence And 1 Tim. 2. 12. 1 Cor. 14. 34. the same Apostle Let your women keep silence in the congregations for it is not permitted unto them to speak but they are commanded to be under obedience In which places it is evident that power to preach is to have authority and this being not given by God to women if they take it they do usurp authority and are not under Obedience and so do others if they take it How is this Authority given From Mr. Cotton we have an Answer and a 2 Reason 2. The Lord Jesus Christ the Head of his Church is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 3. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 first proper subject of the soveraigne power of the Keyes He Isa 9. 6 Keys of the Kingd of Hea. c. 7. p. 29 30. hath the Key of David He openeth and no man shutteth c. And himself declareth the same to his Apostles as the ground of his granting to them Apostolicall power Matth. 28. 18. And it is from the same soveraigne power that all the Offices or Ministeries in the Church are ordained by him 1 Cor. 12. 5 yea and all the members are set in the body by him c. And again speaking of the Key of Order or Authority he hath these words This Key when it was promised to Peter Matth. 16. 19. Ibid. c 2. p. 20. and given to him with the rest of the Apostles Joh. 20. 23. they thereby had power to binde and loose and it is the same Authority which is given to their Successors the Elders whereby they are called to feed and rule the Church of God as the Apostles had done before them Act. 20. 28. And afterwards saith he By vertue of this Key as they viz. the Elders the Apostles successors as before preach with all Authority not onely the Doctrine of the Law but also the Covenant of the Gospel so they administer the Seals thereof Baptisme and the Lords Supper And this is peculiar to Preaching Elders viz. to preach and administer the Sacraments as before is cited out of the same Author So the summe of all this comes to thus much That Christ Heb. 5. 4 5. took not this power and authority in the Church unto Himself but it was given unto him All power in heaven and in Matt 28. 18. earth is given unto Him And he hath set this Order in the Church that some should be officers to preach and rule Other Si nemâ— honorem sibi ritè in Ecclesiâ usurpat nisi qui vocatus est ut Aaron Heb 5 4. Quisquis sine legitimâ vocatione baptizat eum temere in alienam functionem involare dâ—co Quid enim Cum ne Dei quidem Filius se ingerere voluer it an sibi nescio quis Terrae filâ—us se publicum tanti mysterii dispensatorem nullâ authoritate creabit Calvin Tract Theol. p. 350. Members he hath set in the body in their places to do their own businesse so the Apostle 1 Thes 4. 11. as in the naturall body so in the Church 1 Cor. 12. 18. And they to whom Christ hath given the Authority Power or Key to preach and administer the Sacraments they must do it And the Key or Authority Christ hath given not to private members but to Preaching Elders i. e. such as are Ministers called to the Office of the Ministery So then private members taking on them to preach or administer the Seals do take to themselves that Key Power and Authority which Christ hath given to another and so they usurp and their preaching is usurpation and matter of grief to see Christs followers violate his Ordinance and break His Order and the more where it is done with contempt The Lord Jesus is our Lord and King under whose feet the Father hath put all things and given Him to be the Head over Ephes 1. 22. all things to the Church let us sincerely and ingenuously endeavour to know and keep his Orders as we have received Col. 2. 6. Christ Jesus the Lord so walk in him Prove all things and hold fast that which is good And the Lord root out of our hearts the 1 Thes 5. 21. spirit of Contradiction that we read not books rather to confute them then to throw down our selves humbly under the Cott. Way Epist power of Truth Amen FINIS
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely 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 prove that the Apostle doth not take gifts here for abilities onely 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 Apâ—stle when Christ ascended up on high he gave gifts to men What gifts Some to be Apostles some Prophets some Evangelists c. So â—e His Testimony I gladly use not onely 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. Vnto 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 't is not so taken here or he proves nothing hence 2. If we take gift in his sense for abilities onely 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 for 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 Vzzah 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 step up into the Judges and Magistrates seats of Justice Must I say because they teach that Gifts are their warrant sufficient and that â—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such a confusion as is inconsistent with and would soon subvert the Offices And will it not be the same in Ecclesiasticall Offices Yes 't is of Church matters Paul there speaks 1 Cor. 14. and 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
diseases of the body by which it comes to passe that 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. a 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 eâ—se that phrase of our Saviour Pray ye therefore the Lord of the Harvest that he will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thrust Matth 9. or 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 Offiâ—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 onely 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 onely 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Philip 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 from 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. not 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. from 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. bring 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 a Gal. 1. 16. calling to preach was by Revelation The b Gal. 1. 11 12 Eph. 3. 3. Gospel which he preached he had by Revelation he c Gal. 2. 2. went 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. him 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. neither of us question but these primitive Christians did well and their duty in preaching what could hence be concluded one 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. us with Gal. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Jesus Christ viz. immediately so the Apostles and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by man so ordinary Preachers are called This Writer adds a third way of making a Preacher and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 onely some If onely 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. that 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 may 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. â—â— 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. whom 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 onely 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 taxes and punishments on others Apageâ—â—…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. thus 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 onely 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 private members but of men furnished with extraordinary That you may receive the miraculous gift of Gods Spirit Diodat in 1 Cor. 14. gifts 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 onely 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 't is 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 or Rule which Christ hath given to the Officers of the Church and not to all Officers neither but t is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. T is 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 prophesying 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. tongues 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. Spirit 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. not 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 To answer therefore a 1 Cor 14. 29. 32. The Scripture here saith they were Prophets and Prophets were set in the Church b 1 Cor. 12. 28 Ephes 4. 11. Rutherf Right of Presbyt c. 5. S. 1 p. 300. as 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 iiâ— 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 onely before Pastors 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. should 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. and 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. the 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 work 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. Prophets 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 Unction 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 'T is true Prophets by revelation 1 Cor. 14. 3. did 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◠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. among 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 use 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 t is 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. 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. 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 Onely 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