TOuching the Office and Calling of Ministers, and Lay-men's preaching, the Question is not, Whether Christians may and ought privately to edifie one another by admonitions, counsels, reproofs, repetition of Sermons, reading of good Books and other Christian conferences, all this I grant and commend to practice from these Scriptures, Heb. 3.13. 1 Thes. 4.8. 1 Thes. 5.11.14. Rom. 15 14. But the whole state of the controversie may fitly bee reduced to these three heads:

Quest. 1. Whether the work of a Minister in the Administration of the Word and Sacraments, bee a Calling, Office and work distinct from the rest of the people? Whether there bee any such Calling or Office for that holy work in the New Testament? Affir.

2. Whether Ordination of Ministers for Administration of Word and Sacraments bee an Ordinance of Christ in the New Te­stament? Affir.

3. Whether it bee lawful for men uncalled and unordained to Take upon them the preaching of the Word in the Name and with the autoritie of the Lord Jesus, or the Administration of the Sacraments? Neg.

The answer and determination of these three Questions will clearly state the Caus, which I shall do in three Conclusions.

Concl. 1 1. The Ministerie is a distinct Calling and Office, which they are bound to attend unto, and None but they can or ought to perform.

Concl. 2 2. Ordination of Ministers by imposition of hands of other Mini­sters for the Administration of the Word and Sacraments, is an Ordi­nance of Christ in the New Testament.

Concl. 3 3. No man uncalled and unordained can with good Conscience in­trude or enter upon that Work and Office, it is a great sin so to do. Of these I will speak in order.

1 The first Conclusion in Answer to the first Question, viz. that the Ministerie is a distinct Office and Calling, is proved 1. By express words of the Text, 1 Tim. 3.1. if any man desire the Office of a Bishop, hee desireth a good work: The Text tell's you that Bishop, or Pres­byter, is an Office, a good Office, and hee that is made a Bishop is a man in high Office, even to take care of the Church of God, ver. 5. and in him there are required manie qualifications which are not required in other Believers. Again, Paul writing to the Philippians doth plainly distinguish the Bodie of Saints from the Officers, To all the Saints which are at Philippi with the Bishops and Deacons, Phil. 1.1. By Bishops there, all understand Ministers of the Gospel, in Office of Teaching distinct from the people, who were Saints, but not Bishops. So in the Church of Ephesus, the like distinction between Pastor and People in respect of Office and Calling is obferved. Act. 20. Paul called for the Elders of the Church, vers 17. Hee minde's them of their Office, vers 28. Take heed to all the flock over which the holy Ghost hath made you overseers or Bishops, to feed the Church of God, for so did Christ ordain, and set in the Church som Pastors and Teachers for the work of the Ministerie, Ehes. 4.11.12. e.i. to bee Guides to the Flock, to feed them with wholsom Doctrine, Heb. 13.7, 17. Remember them which have the Rule over you, who have spoken unto you the Word of God, and submit your selvs, for they watch for your souls. In which places you see that Ministerie of the Word is a name of Office given to certain men designed and singled out to that work, as a special work not common to others, take one clear place more, viz. 1 Thes. 5.11. Comfort and edifie one another, [there's the peoples mutual dutie in private.] But vers. 12. know them which labor among you and are over you in the Lord and admonish you, there's the Pastor's Office and dutie, who, though they may bee but even with you in respect of Gifts and Graces, yet they are over you in the Lord: in respect of their Office and Work, they are over all, even over them which were able [Page 3] Concl. 1 privately to admonish one another; and the people's dutie is to know, i.e. to acknowledg them as such, and to esteem them very highly for their work's sake, becaus God hath set them over you in that Office.

By all which places of Scripture it is evident that in the Churches of Christ

• Som are Pastors and Elders to feed Some are Guides and Rulers
• Som are Sheep & the flock to bee fed Som are Guided and Ruled.
• Som are single Saints:
• Som are Bishops over them in the Lord.

There is a work wholly to bee attended, and men appointed to attend that work wholly. Names of Office, without an Office, are meer mockeries; the Names of a King, of a Steward, Pastor, Bishop, Guide, &c. without their respective Offices are not given in Scripture; In the places now cited, you finde those distinctive Titles and Names joyned with the work it self. I demand then with the Apostle, Are all Teachers? 1 Cor. 12.28. Rom. 14.4. are all Bishops? are all Guids and Pastors? The Minister and his Work are as precisely distinguished by the holy Ghost from all other Callings, as can bee written with ink and paper. Now that which Christ hath set up, who shall dare to pull down? Those which Christ hath distinguished, no may confound. Pastor and People, Bishops and Flock, Guides and guided are relatives, and stand in such direct opposition one to the other, that, in respect of the same subject, the one cannot bee the other: the Father is not the Son, nor the Son the Father; the Master is not the Servant, nor the Ser­vant the Master; the King is not a subject, nor a subject the King; And therefore regularly, the one cannot do the duties of the other. A Guifted man, as such, is not a Bishop, nor a Presbyter, nor a Pa­stor, for these are distinguished from other men, that have Gifts, but not Office.

Secondly, This first Conclusion is proved from the special Charge given to Ministers, over and above what is incumbent on private persons, as for example, Col. 4.17. Take heed to the Ministerie which thou hast received of the Lord that thou fulfil it—and to all the Flock over which the holy Ghost hath made you over-seers, Act. 20.28. with 1 Tim. 4.16. Take heed to thy self and to the Doctrine, meditate upon these things, Give thy self wholly to them, i.e. to Reading, Exhortation and Doctrine, vers. 13.15. The work to which thou wast ordained, vers. 14. And as God hath given a Charge to Ministers, so hee doth require an exact account of their doings in this [Page 4] Concl. 1 kinde. 2 Tim. 4.1, 3. I charge thee before God and the Lord Jesus Christ, Ezek. 3.18. Ezek. 34.2, 4, 10. Zech. 11.17. who shall judg the quick and the dead at his appearing, preach the Word, bee instant in season, out of season, reprove, rebuke, exhort with all long-suffering and Doctrine: This is the Ministers Charge. Now all do not lie under this weightie Charge and account. Hath every Gifted man a Flock to feed? a Ministerie to fulfil? or are they bound to give themselvs wholly to that work forsaking all other Callings? No, but they are persons singled out and designed to this Office and Work, upon whom this Charge doth lie.

3. Our third proof is from the honor and maintenance appointed for them that preach the Gospel, the Lord hath ordained that they which preach the Gospel should live of the Gospel. 1 Cor. 9.13, 14. And that the Presbyters which labor in the Word and Doctrine should bee counted worthie double honor, 1 Tim. 5.17. And can Lay-preachers challenge this honor and maintenance?

The sum of all is this, Ministers, and none but Ministers, are Bishops, Pastors or Elders; They, and none but they, are bound to give them­selvs wholly to that work; They, and none but they, are under that heavie Charge and account; They, and none but they, can by divine Autoritie of Christ's ordinance, 1 Cor. 9.14. challenge to live of the Gospel; They, and none but they, to whom these Characters do belong, are the men whom God hath made Ministers of Christ and Stewards of the Mysteries of God, 1 Cor. 4.1.

Oject. 1 Two Objections com to bee answered: For som do say, Wee preach not as men in Office, but in another capacitie, as gifted men.

Answ. Answer, See the folly of this Objection, it is as if you would say, there bee two sorts of Preachers, som that are appointed and sent, and som that are not, and yet do it: Som preach in a preaching capacitie, and som not in a preaching capacitie: Som are Called, sent and Autorized by Christ to preach, som are not so Autorized, and yet they preach. It is a contradiction to preach in a non-preaching capacitie, becaus to preach in the Name and by the Autoritie of Jesus Christ, doth imply a publike mission and Autorizing; If an ordinarie Souldier should usurp the office of a Colonel, or a Colonel the office of the General, or a pri­vate man the office of a Constable, would this bee a good answer to say, I do it not in the capacitie of a Constable, or Colonel, or Ge­neral, but in another capacitie, as a man Gifted for such actions; I be­liev such an under-taker would bee severely punished in the capacitie of an Ʋsurper, of a busie-disturber of publike Order. His being Gifted [Page 5] Conclus. 1 cannot excuse his arrogancie, becaus those offices cannot bee duly performed by any other capacitie then of their Office and Patent.

Object. 2 But the better to overthrow our Office, and make no Calling of it,som say, let them work as others do, for their living. Cannot they preach without studie and books? it is a sign they preach not by the Spirit, &c.

Answ. 1 See the honestie of this objection, It is all one as if a laborer should work all the week in plowing or threshing to provide you food, or to make you a suit of clothes against the Sabbath, were it justice to say to him at the weeks end, Go work for your living, when hee ha's been all the while about your work? Such another piece of Justice and Honestie it is to say, Let Ministers work for their living, when as they have spent their time, and spirits, and Talents to do you service, to prepare food and raiment for your souls. Christ count's preaching to bee a labor, els hee would not have said, the la­borer is worthie of his hire; yea and hard labor too, els hee would not have compared Ministers to souldiers, to shepherds, to husband­men, to the labor of the ox that treadeth out the corn.

Besides, 1 Cor 9.13, 14 Christ hath ordained that ministers should live by their preaching, as by a Calling, as the Priests under the Law did: As they that ministred about holy things, did live of the things of the Temple, even so hath the Lord ordained, that they which preach the Gospel should live of the Gospel. These men oft Call for Gospel Ordinances; Lo here is a Gospel-Ordinance, and yet they cannot stoop to it; (for say they, let ministers work—) But let such men remember that Com­plaint of Paul, who though hee did not regard monie, yet hee write's it up among his wrongs and suffrings, that hee was fain to labor for his living, working with his own hands, 1 Cor. 4.11, 12. to this hour wee both hunger and thirst, and labor working with our own hands. Therefore forbear to use this objection, unless yee mean to bee Per­secutors.

Answ. 2 To the second part of the objection, do but observ how directly opposite it is to God's word. Paul bid's Timothie give attendance to Reading and to Doctrine, 1 Tim. 4.13. But you say, Can they not preach without studie? Paul saie's vers 15. Give thy self wholly to these things, that thy profiting may bee known; A man so rarely gifred as Timothie was, of whom there went certain prophecies what a rare man hee would bee in the Church, educated from his infancie [Page 6] Conclus. 1 in the Scripture, yet hee must give attendance to studie and reading, and that whollie, all is little enough; and must not wee much more fol­low our studies? 2 Tim. 2.4. Paul saie's, wee must not intangle our selvs in worldly imploiments. But you say, a man may follow a Trade all the week, Vers. 15. and yet preach the Lord's day. True, after a wilde fashion, but not like a workman that need not bee ashamed, rightly dividing the word of truth.

Answ. 3 To the third part of the objection, I say, it is a mere deluding of people to set the Spirit of God against God's means, in and by which his Spirit doth usually work. The Spirit is it which worketh effe­ctually in the ministerie of us all, Gal. 2.8. the sufficiencie, and efficiencie is not of us, but of God, but yet the Spirit worketh by such Gifts as himself bestoweth, 1 Cor. 12.4. There bee diversities of Gifts, but the same Spirit, and by the right use of those Gifts, the Spirit doth work to the edifying of the Churches; For the manifestation of the Spirit is given to every one to profit withall. i.e. Whosoëver hath any Gift manifesting the miraculous power of the Spirit, it is given, not for ostentation, or to bee admired, but for this onely end, for the profit of all, vers 7. Now the Gifts then given to profit the Church withall, in the way of instruction, are reckoned up six. 1. Sapientia, wisdom, to applie Christian Doctrine to Practice and Use of believers. 2. Sci­entia, a knowledg of Principles and deep points of Religion. 3. Pro­phecie, i.e. a Gift to expound the prophecies and secret things of Scripture. 4. Discerning of spirits, viz fanatick and counterfeit in­spirations from true. 5. Divers kindes of tongues, that all Nations and languages might hear and understand the Gospel. 6. Interpre­tation of tongues wherewith others did speak, and wherein the Scri­pture is written: These Gifts of the Spirit are useful and profitable for the Church, they were miraculous for the manner of coming by them, but the Doctrine taught was the same which was before reveal­ed. These Gifts may either bee acquired, or infused; At first they were infused immediately, both for the honor of the Gospel, and the speedier spreading of it; Afterwards they are continued for the good of the Church by the Help of studie or praier: Even as the Gift of Healing is now continued by the studie and Art of Physick; without the Gifts of wisdom, science, and tongues, wee can never soundly, nor fruitfully make known the mysteries of Scripture; and hee that by studie and praier doe's attain the use of any of these Gifts in preaching, hee preacheth by the Spirit: if the Things which wee preach, bee the things [Page 7] Conclus. 2 which the Spirit hath revealed in the written word, and the Gifts by which wee preach, bee the Gifts of the Spirit, then, whether the means by which wee com by those Gifts, bee extraordinarie, as by inspiration, or ordinarie, as by studie and praier, the matter is the same, Wee preach by the Spirit, i.e. by the illumination and guidance of the Spirit, lead­ing us into the truth, which himself hath revealed. Wee pretend not, yea wee detest all pretensions of new and immediate inspirati­ons, whereby the holie Ghost is made the Autor of disorder and confusion, or a cloak for ignorance, non-sence and Heresie.

Conclus. 2 Our second Conclusion in Answer to the second Question in this, viz. Ordination of ministers by imposition of hands of the Presbyterie for the Administration of the Word and Sacraments, is an Ordinance of Christ in the New Testament.

The work of the ministerie is an Office and Calling, as you have heard, and Ordination is Christ's Ordinance whereby fit and approved per­sons are set apart and Commissioned for the execution of that Office, in the Name and with the Autoritie of Jesus Christ. Droved 1. by example. The weight of the Controversie lieth upon this Conclusion, which is directly proved. 1. By example, Wee finde in the New Testament four descents of men sent and ordained. 1. Christ himself was sent of his Father. 2. The Apostles were sent and ordained by Christ, Mark 3.14. 3. The Apostles sent and ordained Timothie and others of their own time. 4. And they that lived in the Apostles times did in like man­ner ordain others to survive, and do the Office of Ministers when they were dead, and this succession of Ministers is to last to the end of the world.

1. Christ was sent and had his Commission from his Father, Joh. 20.21, 22, 23. My Father hath sent mee. Christ himself was sent and Autuorized to preach, els hee had not not taken that honor to himself, Heb. 5.4, 5.

2 ^d. Descent. Christ send's the Apostles, As my Father sent mee, so sent I you; there's their Commission, hee committed the ministerie to their execution, which himself had received, viz. a power to Preach and Baptize, to binde and loos, Job. 20.23. with Matth. 28.19. Go yee therefore, Teach all Nations and Baptize them. The Man Christ could do nothing, but by Commission from the Father, nor the Apostles, except Christ had given them Commission: both Christ and his Apostles were solemnly inaugurated into their Office of Teaching.

Conclus. 2 3 ^d Descent. The Apostles ordained Timothie and others of their own time, 2 Tim. 1.6. Stir up the Gift of God which is in thee, by the putting on of my hands, and the hands of the presbyterie, 1 Tim. 4.14. By Gift there, is meant that Ghostly power, or Office, which Timothie received at his ordination, by the laying on of the Apostles hands, in the presence and with the consent of the presbyterie, who joined with Paul in that action. Again, wee finde Paul and Bar­nabas ordaining Elders in every Church where they went, Acts 14.23.

4 ^th Descent. Timothie and Titus did ordain others, as theniselvs had been ordained, and that by the Apostle's own appointment, Tit. 1.5. for this caus was Titus left in Crete, that hee should ordain Elders in every Citie. So likewise Timothie is directed how to lay on hands, not suddenly, but with good advisedness, 1 Tim. 5.22. As Timothie was entrusted with the word of Christ, so Hee must commit the same trust to faithful men, able to teach others also, that so there may bee a succession of Teachers, 2 Tim. 2.2. Thus yee have recorded in Scripture four descents, 1. Christ. 2. His Apostles. 3. Timothie and Titus. 4. Elders at Creet and Ephesus, and other Churches where the Gospel was planted, all sent and ordained, the two later by ordina­tion in the ordinarie way: thus the Apostles in their own Practice ad­mitted men into the ministerie, and thus they appointed for succeeding times; And can any think that Ordination ended with that Age? Is there not the same caus, necessitie, use, and reason for it in after Ages, as in the first times of the Church, when there were as yet ex­traordinarie Gifts stirring in the Church, which are now ceased, and therefore the more need of a standing ministerie?

Secondly, 2 From Scri­pture-Rules. This Conclusion is proved by Scripture- Rules and Pre­cepts given touching Ordination and the manner thereof: Unto Titus Paul give's commandment to ordain Elders, Tit. 1.5. and pre­scribe's certain Rules and Canons for the trial and qualification of them that are to bee ordained, vers 7. a Bishop must bee blameless, holding fast the faithful word, that hee may bee able to convince the gainsaiers, vers 9. So unto Timothie hee gave directions and rules touching Ordination, 1 Tim. 5. 22. Lay hands suddenly on no man, neither bee thou partaker of other mens sins. i.e. Admit not any into the ministerie without sufficient examination, and good proof of their abilitie for learning, and godly conversation, els the blame will light upon thee, becaus by the laying on of thy hands they were ad­mitted [Page 9] Conclus. 2 into that sacred function. What need Titus bee left in Crete to ordain Elders in every Citie, if Saints of themselvs might do all without Ordination? And to what purpose are those Cautions and Directions about Ordination, if there were no such thing to bee don? if Ordination it self bee needless, then much more is the manner of doing it needless.

Answ. Som think that the cerimonie of laying on of hands may bee omit­ted: Ans. Somtimes wee must bee tied to example in the least ge­sture, though not prescribed, and yet men presume to dispens in a circumstance expresly prescribed. Why should wee bee wiser then Paul? Why should wee bee ashamed of Gods express will? Timothie was ordained by laying on of hands, and enjoined to lay on hands on others in their Ordination: thus were the Deacons ordained, Act. 6.6. and thus were Saul and Barnabas set apart for the execution of their Calling, Act. 13.3. And seeing the Scripture is so punctual about the Manner of Ordination, and the Qualitie of Persons to bee or­dained, the Dutie it self is much more established, even as when God give's us rules for praying, fasting, alms, Magistrates, Matth. 6.1, 3 &c. it doth neces­sarily implie that there must be Magistrates, & praying, &c. And herein is fulfilled that prophecie of Es. 66.21. concerning the Ministerie of the N. T. I will take of them for Priests, and for Levites, saith the Lord. ( i.e.) Though the distinction of Tribes bee taken away, and that old Priesthood ceased, yet God promised it as a blessing to the Church of the Gentiles, that hee would rais up of themselvs som that should bee in stead of the old Priests and Levites, in things pertein­ing to God.

Upon these undeniable proofs, I frame these 3 Arguments, as to the main caus.

Argument. 1 1. Look how the Apostles did ordain, and call Ministers of the Word, and as they appointed others after them to bee ordained and sent, so and in like manner, ought men now to bee sent and ordained. But the Apostles did ordain men for the ministration of the word and sacraments by laying on of hands, and also appointed and enjoined the same to bee don in the Churches of Christ—therefore it is Christ's Ordinance, that so it ought still to bee don, and they that do otherwise do go against the example and appointment of the Scri­pture, and so overthrow an Ordinance of Christ in the N. Testament.

Argument. 2 2. That which is contrarie to the examples, rules and directions of Scripture, cannot bee don without sin. —But to administer the [Page 10] Conclus. 2 word or sacraments without Ordination is contrarie to the examples and rules of Scripture; therefore it is unlawful, and cannot bee don without sin.

Argument. 3 3. If Sending bee more then Gifting (by God's word) then there is somthing more by God's word required unto preaching, then sole Gifting: —But Sending is, according to God's word, more then Gifting, therefore somthing more then Gifting is required to make a preacher of the Gospel.

That Sending is more then Gifting, is evident, becaus Gifted men must bee ordained. Timothie was a man rarely Gifted, yet hee was ordained and sent by the outward calling of the Church, 1 Tim. 4.14. and so were the rest of whom wee read, 1 Tim. 2.7. Act. 13.2, 3.

There bee two things required to make a Minister. 1. Gifts, which must bee tried and approved. 2. Ordination and solemn Inauguration into their Office. Gifts give not Autoritie to any man for any thing; the Lawyer at the Bar may have as great gifts as the Judg upon the Bench, yet becaus-hee hath not the like Commission, hee may not intrude upon the Judges office. A private man may bee as well Gifted as a Justice of Peace, yet, without a Commission, hee may not do his office; so is it in this present case.

There is but one branch of the second Conclusion unproved, which saith that Ordination must bee by the laying of hands of other Ministers, and this is added to put a difference between true and fals Ordination: In som congregational Churches, they have their Pa­stors ordained (i.e.) chosen and appointed by the people: Truely then they may preach and exercise Ministeriall Acts in the name of the People, but not in the name of Christ, unless they did derive their Autoritie by Ordination from Christ.

It is a gross mistake to think or teach that Church-power is Origi­nally in the People, as the proper seat and subject thereof, from them to bee derived and placed upon whom they choos: Christ gave all power to the Bodie of the Church finaliter & objectivè (i e.) for their use and benefit, according to that of the Apostle. 1 Cor. 3.22. All things are yours, whether Paul, or Apollo, or Cephas, all are yours, i.e. for your service and salvation, but they are not yours, i.e. they are not of your making and autorizing: Church-power is first seated in Christ the Head and Apostle of our possession, and from him com­mitted to his Apostles, and from them to Bishops and other Mini­sters [Page 11] Conclus. 2 sters by succession: they commit the same to others which themselvs had first received, but (according to that known rule) no man can give to another, that which himself hath not first received, therefore the people which never received Orders, nor Power to administer the word, sacraments, and keies, how they can can bestow it on others, is be­sides all Scripture and reason: Church-power is in the Ministers of the Church by Derivation from the Apostles, and they alone can commit, and Transmit it unto others. The Text is express which saith, that Ordination is by the hands of the presbyterie.

Object. But how can you can justifie your calling to the Ministerie, seeing you were ordained by Bishops, and Bishops from the Pope, and the Pope is from the devil. You lost your true succession in the Papacie, and the calling which yee now have, is Antichristian.

Sol. The Papists say, wee have no true Ministerie, becaus at the Re­formation wee received it not from Rome. The Brownists say our Mi­nisters are not rightly called into their Offices, becaus wee r [...]eived it from Rome. Thus wee are condemned of all hands, one of these accusers must needs charge us falsly, but admit both their alle­gations to have som truth, yet neither of them do conclude what they intend.

1. To answer the Papist, I shall onely crave leav to insert among my plain pages, a letter of that most godly learned man, D ^r Reinolds to a friend of his, who craved his help to answer the challenge of som Papists touching the lawfulness of our Ministerie.

IF any doubt of this Letter, he may receiv satisfaction touching the Truth of it by som yet living in Corpus Christi Colledg, from whom I had this Copie.

Object. But though this stop the Jesuits mouth, yet it strengthen's the other part of the Objection, with whom wee have chiefly to deal.

Answ. 2 Not at all: 1 For though our Consecration and Succession were continued in the times of the Pop's reign, yet it did not fetch its Ori­ginal from the Pope: the Gospel sounded out of Sion, and the Word of the Lord from Jerusalem even as far as Britain long enough before that Anti-christ of Rome was born. Rom. 16.26. Col. 1.6. And though wee should not think the wors of the Gospel though received from Rome in her first pure state (whom Paul celebrate's for a famous Church.) Rom. 1.6, 8. Acts and Mo­noments, l. 2. p. 1. &c. Whites way to the Church § 49. Yet the light came to England first from Jerusalem, and not from Rome, as M ^r Fox and D ^r John White have learnedly demonstrated out of Gildas and sundrie other Autors, who affirm that Britain received the Gospel in the time of Tiberius the Emperor, under whom Christ was crucified; and though there bee som little variance among Autors about the time, yet that confirm's the Truth of the matter in which they all concur, that England received the Gospel very early, either by the preaching of som one of the Apostles or som of that time: mostly received is, that Joseph of Arimathea was sent by Philip from France to Britain, about the year 63. and laid the first foundation of the Christian Faith, which was confirmed and increased by others.

The same is confirmed by the Testimonie of Tertullian, Adversus Jo­daees c. 7. Et Britannorum inaccessa Roma­nis l [...]ca, Christs verò suhdita. in his Book against the Jews, where reckoning the parts of the world, whither the Gospel was dispersed by the sound of the Apostles, reciteth the parts of Britain unsubdued by the Romane's sword, yet subdued unto the [Page 14] Concl. 2 Scepter of Christ. 2. Again, the same M ^r Fox relateth that about the year 180, King Lucius (the first Christned King) sent to Eleutherius the Bishop of Rome, to receiv of him the Christian Faith [others say to receiv farther instructions from him.] Eleutherius sent unto him Damianus and Faganus, by whom the King was converted, with many of the people, and were baptized about the year 179 the Monumentsand Rites of Heathenish Idolatrie were subverted, Su­perstition decaied, and true Religion increased; there were then in Britain, Fox Acts & Mon. ubisupra. 28 Head Priests which they called Flamines, and three Arch­priests, which they called Arch-Flamines, having the over-sight of the manners over the rest. These 28 Flamines they turned to 28 Bishops, and the three Arch-Flamines to three Arch-bishopricks having then their Seats in three principal Cities, viz. London, York, Gloucester. In these daies, Rome was a Virgin Church not Anti-Christian. And if wee grant that England received the Faith from Eleutherius Bishop of Rome, yet hee was neither a Pope nor Papist. And from this Apostolical root do wee extract our Ordination and Succession, as beeing well assured that very early in the Primitive Church, Whites Way to the Church, § 49. the Gospel was planted here. And though the Papists object that the Faith was again extinguished in England, yet D ^r White shew's the contrarie, viz. that the Faith continued here from King Lucius to the coming of Austen the Monk, whom Gregorie sent hither 600 years after Christ, who when hee came found divers Brittain Bishops and learned men, with a monasterie at Bangor, who did oppose Arrianism and Pelagianism, and the pride of Austen the Pope's Embassador.

Secondly, I say, that the rightfulness of our Vocation is not cut off, or nulled by such a Succession; for that learned Letter as it confesseth the Succession of our first Reformers to have been from men of the Romish Religion, Mat. 3.2.3. so it teacheth truly, That Heretical Bishops may lawfully Ordain, and that it is an Heresie, such as the Donatish was to denie it. To this agree's the judgment of our Saviour, who Teacheth that the Scribes and Pharisees have a lawful Succession from Moses, (they sit in his Chair, their Calling is of God) though a race of bad men possessed that Chair, and Christ will have them acknowledged for the lawful Mi­nisters. So is our Calling and Succession, though it passed thorough corrupt times: The Scriptures themselvs, Baptism, & the Articles of our Creed, have all passed through the Papacie unto us, and yet they ceas not to bee true Scriptures, nor true Baptism; much less doe's Ordination ceas to be rightful, it beeing an act of jurisdiction, which may bee legally and law fully performed by men of corrupt Faith.

Concl. 2 Wee must carefully distinguish the Acts of Office [which have their form and beeing from a root or fountain without us] from the qualities of the man, that perform's the Office. The man may bee naught, yet his Office good; and Acts don by virtue of his Office just and al­lowable, although the man and his Religion bee naught. As for in­stance, a Popish Landlord make's you a Leas of a Farm, your Leas is not Antichristian, but good in Law, though hee that demised it, bee for his Religion, a Papist. A Popish Judg doth pass a sentence in Court, which stand's good in Judicature: His sentence is not Popish, though hee that pronounced it bee a Papist; the reason is, becaus the legal sentence is not of him, nor from him, as a Papist, but a Judg, who doth but deliver that which hee hath received from an higher root the Law; So in this case, Ordination is an Act of Office derived from Christ, and it is not Popish though executed by a Papist. Wee do not rebaptize them that were baptized by a Popish Priest, becaus the power of Ged's Ordinance depend's not on the person that doe's execute the same, but upon an higher foundation, the Institution of Christ. Ministerial Acts are not vitiated or made nud, though they pass through the hands of bad men; But stand good to all intents and purposes to such as receiv them aright, by virtue of their Office autori­tatively derived from the first Institution.

To right Ordination (besides the parties inward Call) are required, To right Or­dination what is requited. Two things: 1. On behalf of the partie to bee Ordained, hee must have sundrie qualifications, as integritie of life by which hee get's a good report even of those that are without: 2. Soundness in the Faith, hee must not bee an Heretick or misbeliever, but able by sound Do­ctrine to instruct and convince the gain-faier: 3. Hee must bee apt to teach, readie to communicate his knowledg to others.

Secondly, on behalf of them that do ordain, it is likewise required; 1. That they take a trial of their Gifts and Life, as Paul saith, Let them first bee proved and then let them minister if they bee sound worthie. 2. Then follow's Ordination it self, which is don, when then they are Consecrated and set apart, and Autorized with imposition of hands and praier to preach the Word in the Name of Christ, 1 Tim. 4.14. 3. Then follow's their Election or designation to their particular places and charges, which is don, partly by the voice of the people, and partly by the wisdom of the Guides of the Church.

Thus are wee Qualified, Called, Admitted and Autorized to execute the sacred Function, according to Scirpture-Rules, and God hath [Page 16] Concl. 2 sealed to us the fruit of our Calling, by the conversion of many thousand souls, in Christ Jesus wee by the blessing and assistance of the holy Ghost have begotten you, so that if wee bee not true Ministers of Christ to others, yet surely wee are to the people of this Nation, and to som, (wee hope) of our present, though uuthankful and Causless enemies.

Object. Object. But private men unordained may convert souls, as the woman of Samaria informed her neighbors, Rahab was converted by the Spies, Aquila and priscilla helped Apollos, &c.

Sol. I shall Answer this point more largely under my last conclusion, for this present thus: I doubt not but much good is don by the faithful reproofs, counsels and instructions of private Christians; women may save their husbands, 1 Cor. 7.16. 1 Pet. 3.1. Tit. 2.3. at least win them to a liking of Christi­anitie; the Elder women must bee Teacher's of good things, and so the Members of the Church do edifie one another: But what? is this Christ's Ordinarie way? must this overthrow Christ's Order and Ordinance? No, by no means. If any of you bee inwardly toucht with the zeal of God's glorie, with a sens of the peoples ignorance and miserie, let such beeing tried, and found Orthodox and competently gifted, bee Ordained. Let them give themselvs to this work, and wee will give them the right hand of fellowship, without asking, of what Ʋniversitie they were. But beware how yee bring disorder and confusion into the Church, and so overthrow the Ordinance of Christ, upon serious consideration of our third Conclusion which now followeth:

Concl. 3 Having proved in the fomer Conclusions, that the Work of the Ministerie is an Office appointed of God, and that Ordination for ex­ecuting that Office is an Ordinance of Christ in the New Testament our third Conclusion will naturally follow, viz. That no man uncalled and unordained can, with good conscience intrude upon that work and Office.

This position or Conclusion is proved by two places especially remarkable for this purpose, the first is that of Zach. 83.3, 4, 5. And it shall com to pass—that the Prophets shall bee ashamed every one of his Vision when hee hath prophesied, neither shall they wear a rough garment to deceiv, but hee shall say, I am no Prophet, I am an husbandman, for man taught mee to keep Cattel from my youth. 1. This place is a plain Prophecie of the times of the Gospel, wherein many blessings are promised when the Messiah is com, vers 1.2. [Page 17] Concl. 3 2. The words, vers 4.5. are words of Recantation and repentance of som that pretended the Spirit, and took upon them the Office of Prophesying, when as they were not Prophets, but husbandmen, or bred up to som other Trades. 3. The means by which this kind of Teachers were brought to shame and repentance, is the zeal of the Christian Magistrate upon complaint made to him of their do­ings by their dearest friends, vers 3. And it shall com to pass, that when any shall yet Prophecie, i.e. notwithstanding all spiritual means used to cleans the Land of seducing spirits and Teachers of fals Doctrines, vers. 2.) if for all this, they shall prophecie, then his Father and his Mother which begat him, shall say unto him, Thou shalt not live, &c. the meaning is this, that as in the Law of Moses, Deut. 13.5, 8. Hee that pretended himself a Prophet and was none, was to bee punished by the Magistrate: such a like zeal should bee used against fals Prophets in the New Testament, their best friends endued with knowledg and discerning, shall oppose them, preferring their zeal and pietie towards God, before the natural affection they bear towards their own children. And there is reason (as M ^r Borough's thinks) why their best friends should withstand them in this way: ‘1. Becaus it is a thing abhorring to Nature, Heart-divisi­ons, p. 19.23.24. that men should suffer God whom they honor, to bee blasphemed. 2. To see their wives and children, and dearest friends to bee seduced into waies which wee think will undo their souls to eternitie, and not bee able to help them nor our selvs, unless wee can perswade the Seducer to desist, and ask them why they do so, and entreat them to for­bear:’ Therefore these must com under the Magistrates restraining power. 4. Then follow's the fruit of the Magistrates dealing with them, viz. Their shame and repentance, they shall disclaim their usurped profession, and confess that they were never brought up, nor fitted for it, and so return to their former cours and Trade of living. This Scripture is fulfilled in one part, by the rising of fals Teachers in our daies, and if it bee not fulfilled in the other part, viz. in their repen­tance, one principal caus thereof, is, becaus our Magistrates are so far from putting them to shame, that they rather uphold them, having enfranchized every Sect to hold Assemblies to preach who will; yea, to the disadvantage of Christ's Gospel, have suffered his Ministers to bee vilified & reproched even in Almanacks, and to bee made the scorn and derision of the raging waves of the Sea, and mocking spirits, of which S. Jude complains, v. 13.18. I pray God this bee not laid to their charge.

Conclus. 3 Our second place is, Num. 16.1, 2, 3, 5. Dathan and Abiram were Gentlemen of the Tribe of Reuben the eldest son of Jacob, Num. 26. 5, 9. This is that Dathan and Abiram which were famous in the Congregation, they thought they had as much right to the Government as Moses, who came of a yonger Tribe, and therefore [like Levellers] they say to Moses and Aaron, wherefore lift you up your selvs above the Congregation of the Lord, ver. 3. And when they were summoned to appear before Moses, they refused, saying, wee will not com, vers 12.13. Is it a small thing that thou hast brought us out of a Land flowing with milk and honie, except thou make they self altogether a Prince over us? their quarrel was especially against Moses, against the Civil Power. Korah for his part was a Levite, and hee would have none above him in the Church, hee would needs do the office of a Priest as well as Aaron; seek yee the Priesthood also, (saies Moses to him, v. 10.) His quarrel was Ecclesiastical against Aaron, vers 11. What is Aaron that yee murmur against him? Thus yee see how Korah did endevor to make common the Offices of the Priesthood, and why? becaus (said hee) all the Congregation of the Lord is holy, vers 3. All have the gifts of the Spirit; as if God's Ordinarie gifts of Sanctification, did take away distinction of Callings and Offices: But what saies Moses to all this geer? vers. 5. To morrow the Lord will shew who are his and who is holy, and will caus him to com near unto him, i.e. God will, by miracle shew whom hee accepteth for his servant in the Government, you or mee: And who is holy, i.e. whom hee hath consecrated to com near unto him by special Calling to do the Office of a Priest, Aaron or you. All the Congregation is holy, by the Gift of common vocation unto Grace, but not by special Gift of consecration to the Office of a Priest. As Paul, 1 Cor. 11.7. saith, that the Husband is the image of God in respect of domestick Autoritie; the wife is the image of God in respect of the gifts of grace, as well as her Husband; but the Husband, and so every good Magistrate hath on him a twofold image of God: 1. One by gifts of Grace common with other Saints. 2. The other by special Calling and Autoritie to his Office in Church or State.

Well, you see Korah's sin what it is; but how doe's the Lord take this at his hands? see v. 35. Those 250 men which offered incens and invaded the holy Office, were burnt to death with fire from Heaven. And for a Monument to all Posteritie, that None who is not Called and Consecrated, should presume to take upon him the Office of ministring holy things, to make himself near to God in these peculiar [Page 19] Conclus. 3 Services, God commanded the Censers, wherewith they had offered the Incens, to bee kept for a memorial unto the children of Israël, that no stranger, which is not of the seed of Aaron, com near to offer Incens before the Lord, that hee bee not as Korah and his Companie, vers. 40. Also God commanded Aarons rod that budded, to bee kept for a token against the Rebels, and thou shalt quite take away their murmur­ings, Num. 17.10. And they shall know that whosoëver com­eth near to the Tabernacle of the Lord, without a Calling to do the Office of a Priest, is in danger to die, as Korah did vers 13.

But what is this to us? In the Old Testament God had precisely limited the Priests Office to one Tribe, how doe's this reason hold in the New Testament?

Answ. The application hereof is made by S. Jude, vers 11. To the times of the New Testament. Wo unto them, for they have ran greedily after the error of Balaam for reward, and are perished in the gain-saying of Korah: Hence I thus argue, If the sin of Korah is, and may bee committed in the New Testament, then it follows undeniably, that in the New Testament it is a sin to level Church-Offices, or intrude into the actions of sacred Ministerie, whereto one is not Called, least hee perish in Korah's sin.

The Apostle S. Jude fore-telling what Sectaries then were, and should bee in Christ's Church, and setting them out by certain characters by which they might bee known among others, hath this, vers 11. That they are guiltie of Korah's gain-saying.

In which words I note three things: First, that the sin of Korah is and may bee committed in the New Testament.

Secondly, That none can commit the sin of Korah under the New Testament, if there were not a Distinction and reservation of ministerial Offices and Autorities to men set apart for that work, as in Korah's time.)

Thirdly, That those of whom Jude speaks, are therefore guiltie of Korah's sin, becaus they invaded the Office of the Gospel-Ministerie [for now wee have no proper Priests nor sacrifices] as Korah did the Office of the Priesthood under the Law: That old Priesthood is changed, Christ hath erected another Ministerie in their stead, which must bee pre­served inviolable from all invaders, as that of Aarons was, for els the sin of Korah could not bee committed in the times of the New Testament. But seeing the sin of Korah is committed under the New Testament. our conclusion stand's good, that it is a sin for men uncalled to exercise [Page 20] Concl. 3 the Office of the Gospel Ministrie or of a Prophet being bred up to feed Cattel, &c.

Add hereunto, for close of all, that of the Apostle, Heb. 5.4, 5. No man taketh this honor to himself, but hee that is Called of God, as Aaron was. 1 Kin. 12.35. with c. 13.33. It was a sin in Jeroboam to make Priests of the lowest of the people, which were not of the Tribe of Levi: When Jeroboam revolted from the Hous of David, hee changed the worship and the Mi­nisterie, 1 Chron. 11.13.(the honest Ministerie were not for his turn) least the peo­ple should return to their dutie, but God cursed this devillish policie, for this thing became sin to the Hous of Jeroboam to cut it off, and de­stroy it from the face of the earth: As then, so now it is a sin for any man to take that honor to himself: The Apostles words are general and Argumentative to this sens, becaus no man ought to intrude into this holy Office without a Calling, therefore neither might Christ; if a man take an Office, not appointed of God thereunto, it is no honor to him.

Res. No man can make himself a Steward or Embassador, no man can do any thing in God's Hous, as his Steward or Embassador to preach his Covenant and set thereto God's seal, but they that have Commission from God. Now a Commission is the imparting of a power to us, which before wee had not. By virtue of God's Commission wee are Stewards of God and Embassadors for Christ [...]. 2 Cor. 5.20. Christ hath committed to us the word of reconciliation, and wee in his Name and with his Autoritie do tender and seal God's Covenant: With­out God's Commission, all sacred actions are meer nullities and mockeries, like a Judgment without a Jurisdiction; of no more Autoritie, then if a private person should give sentence upon the Bench, or Mid-wife Baptize your Children: The Pharises questioned John for baptizing, Job 1.25. And Christ for Preaching, Mat. 21.23. The Priests and Elders of the people came to him as hee was Teaching, and said, by what Autoritie dost thou these things, and who gave thee this Autoritie? Christ doe's yield the challenge to bee just, if hee could not have shewed his Autoritie, and therefore in his Answer, Christ doth avouch both Johns and his own Ministerie to bee from Heaven, vers 2.25. The Apostle is clear, that God is the Autor, who sel's the ordinarie Pastors and Teachers in the Church, 1 Cor. 12.28. as well as the Apostles and Prophets, and without his setting, wee can no more do the Office of Pastors and Teachers then of Apostles. Wee must attend God's Calling to God's imploiment.

Concl. 3 For the premises, I conclude in the words of M ^r Hooker. Hooker Pol. 5. § 77. ‘The Ministerie of Divine things is a function which as God did himself Institute, so neither may man undertake the same but by Autoritie and Power given them in lawful manner—They are therefore Ministers of God, not onely by way of Subordination, as Princes and Civil Magistrates are, whose execution of Judgment and Justice, the supreme hand of divine providence doth uphold, but Ministers of God, as from whom their Autoritie is derived and not from men: For in that they are Christ's Embassadors and his laborers, who can give them their Commission, but hee whose most inward affairs they manage? Is not God alone the Father of spirits? Are not souls the purchase of Jesus Christ? What Angel in Heaven could have said to Peter, Feed my sheep? preach, baptize, do this in remem­brance of mee, whose sins yee retain they are retained, and whose yee remit, they are remitted? What think yee, are these terrestrial souls? the power of the Ministerie of God translateth out of dark­ness into glorie, it doth dispose of that flesh which was given for the life of the World, and it poureth malediction upon the heads of the wicked.—The things wee do, shew that wee are and can bee Commissioned by none but Jesus Christ. All the Princes of the world cannot give us this Autoritie and Commission, wee cannot bee Deputies in these Divine things, becaus themselvs have not the chief power to dispence the things in person, nor to bestow the blessings and curses at their will and command, whereof wee are made the Instruments.’ What impudence then is it for Mechanicks who have received Commission neither from God nor man, to intrude into this Office?

Object. Som have said, What evil is it for gifted men to preach though un­called, mee thinks they do well, better then your drie dunces of the Clergie, they hold forth Jesus Christ, &c.

Answ. Wee envie no mans gifts, wee diminish them not, onely wee plead for Christ's Ordinance: Let them submit to Christ's Ordinance to bee tried and Ordained and then Preach and spare not; els there's evil enough in such under-takings, judg with equitie. 1. What evil is it for a private man to execute the office of a Constable? to pull a Judg from the Bench? mee thinks hee doe's better reform manners and pu­nish vice, then your old rotten Magistrates: must wee stay for a Com­mission when things bee amiss? Absalom will minister justice better then his Father David; aie, by all means; things are like to go well, [Page 22] Conclus. 3 if every man that reckon's himself gifted, may bee judg what is best, and himself the fittest to do it. But God is a God of Order, Unitie, Peace, and not of Confusion. 2. And this I dare affirm, that the Devil hath not a more subtil prevalent engine to pull down the King­dom of Christ, and set up his own [which is establisht by Heresie, Sedition, Fals-worship, Envie, Hatred, Schism, Dissention, &c.] then by destroying the Ministerie whereby God hath erected and built his Church: But as long as Christ will have a Church among us, hee will hold those stars in his right hand; Rev. 1.16, 20. And whensoëver you see them pluckt out of the Firmament of the Church, Luk. 19.41, 42 2 Chro. 36.16. then look for nothing but a sad night of darkness and miserie upon this Nation: They are the greatest malignants and avowed enemies of our Nation, that are haters of it's Ministerie. But let them beware what they do, for if hee that loveth and receiveth a Prophet in the name of a Prophet, M [...]t. 10 41. shall receiv a Prophet's reward, then hee that despiseth, derideth, hateth, vilifieth a Prophet in the name of a Prophet, or becaus hee is a Mini­ster of the Gospel, hee carrie's in his breast the mark of a Reprobate, and let him bee sure that hee shall receiv the reward of a Prophet-hater.

The truth is, God hath made these Preachers a check, a shame, and a just rebuke to a rotten, See Mal. 2.3, 7, 8, 9. formal, dead Clergie, that understood not, nor ever endeavored the conversion of souls; God would by a foolish people provoke men of abilities to a more spiritual and conscionable discharge of their duties, 'twere good this use were made of it; But what good els this promiscuous preaching hath don, how it hath advanced truth or godliness, is their part to shew. What mischief it hath don, what Errors it hath spread, how many unstable souls it hath be­guiled, what fearful Schisms and Factions it hath brought into our Land, what discord among brethren, &c. There bee too many In­stances in most Counties of England. By such like men, you see what preaching you are like to have, if ever your establisht Ministerie bee extinguished. People by degrees will grow to a loathing and con­tempt of the Gospel preached, through their prophaning it with their fulsom fooleries.

I shall close up this point with a remarkable passage of M ^r Owens in his Treatise of Toleration, joined with that Sermon of his, which hee preached before the Hous, Jan. 31. 1648.—His words are these: ‘There are a sort of persons termed in Scripture [...] unruly, disorderly, M ^r Owen of Toleration, p. 82. 1 Thes. 5.14. [...] of the baser sort, Act. 17.5. [...] [Page 23] Conclus. 3 absurd, unreasonable men, 2 Thes. 3.2. [...] lawless and diso­bedient, 1 Tim. 1.9. and the like disorderly, vagabond, wandring, irregular persons, fixed to no calling, abiding in no place, taking no care of their Families, that under a pretence of Teaching the truth without mission, without Call, without warrant, uncommanded, undesired, do go up and down from place to place, creeping into Houses, &c. Now that such waies as these, and persons in these waies may bee judicially enquired into, I no way doubt: I did yet never observ any other issue upon such undertakings, but scandal to Religion, and trouble to men in their civil Relations;’ Therefore ac­cording to the Aposiles order, 1 Cor. 7.24. Let every man in the same Calling wherein hee was Called (to Christianitie) therein abide with God, studying to bee quiet, and to do his own business, 1 Thes. 4.11. and not other mens, as the Lord hath commanded.

Object. 1 The chief Argument for preaching without Ordination, is taken from Act. 8 ver. 4. with Act. 11.19, 20. they that were scattered abroad upon the persecution that arose about Stephen, went every where preaching the Word, yet these that were scattered, were not Ordained men, therefore men unordained may Preach.

Answ. 1 1. It must bee in such cases as in the Text, This example will not hold in cases altogether unlike: Suppose that when Ministers are persecuted, Congregations scattered, when Christians are fain to flie into strange Countries among Infidels, when such cannot bee had, as by God's ordinary Call have power to preach, I say, admit that in such a Case, any man may preach the Word, declare among the people the name of Jesus Christ, his Death and Resurrection; yet by what analogie of reason can this bee alleged against the established cours provided in Scripture for sending men to preach? In Case of extreme danger, when I am assaulted for my life, I may rather kill then bee killed, I may bee my own Magistrate; But this warrant's not an ordinarie usurping of the Magistrates sword; so in our present Question:

Rule. When wee have a Rule and an extraordinarie Example that crosseth that Rule (as in the case of Phinees and Abraham's killing his son) then wee must leav the Example and follow the Rule; wee must not fol­low dispensations and forsake the standing precept.

Answ. 2 2. But how will it appear that these [They] in the Text, that preached abread, were men unsent and unordained? seeing there bee pre­cepts in Scripture for Ordination, Col. 4.10, 11. Philem. v. 24. if wee finde any doing the work of Elders, wee are to presume that they are Ordained, though their Ordi­nation [Page 24] Concl. 3 bee not recorded, as Marcus Aristarchus, Demas, Lucas, Tychi­chus, &c. And that those preachers above mentioned, were so sent, I shall offer unto you, for proof, these Textual considerations.

1. All that are named, Act. 9.10. Act. 21.8. as Philip the Evangelist, and Ananias, and Lucius of Cyrene, were men in Office.

2. Nothing appear's to the contrarie, but all make's for it, That the seventie were at Jerusalem till that scattering, they kept companie with Christ while hee lived, and with the Apostles at Jerusalem after hee was Ascended, Act. 1.21. (For out of the seventie, Matthias was chosen to bee an Apostle,) and becaus they nestled themselvs in their warm quar­ters at Jerusalem, God send's a persecution to dispers them about their business, that so the preaching might bee more fully known ac­cording as Christ fore-told, Act. 1.8. so it came to pass the seventie were appointed to preach in the places where those that were scattered, did preach, Act. 8.1. Therefore it is altogether likely that these were the men.

3. Besides, it is said, Act. 6.7. that a great Companie of the Priests were Converted to the Faith, and these were Paul's Fellow-helpers unto the Kingdom of God, Aristarchus and Marcus, and Jesus which is called Justus, who are of the Circumcision, these were Preachers of the Gospel with Paul, Col. 4.10, 11. And they beeing Priests, were Autorized by their former Calling to preach. Therefore when the Text saies, Act. 8.1. They were all scattered abroad except the Apostles, this cannot bee meant of all the Church (for there remained many housholds of them, vers 3.) but of them, who did preach Christ at Jerusalem as Stephen had don, these were especially aimed at in the persecution, and they seeing how it fared with Stephen, be­took themselvs to preach abroad, the Apostles that remained behinde were persecuted, James was killed with the sword, and Peter im­prisoned, Act. 12.2.

4. Circumstance evidencing this Truth, is that of Act. 11.20. where it is said, that som of them were men of Cyrene and Cyprus, who when they were com to Antioch, spake unto the Grecians, preaching the Lord Jesus. By these, wee may judg what the rest of them that preach­ed were, when 'tis said, som of them were men of Cyrene, the rest were of the same rank, though not of the same Cities. But these men of Cyrene and Cyprus, were they lawfully Called and sent forth to preach?

Quest. Had they any special Calling? I conceiv they had for these reasons:

Conclus. 3 Reason 1 First, Becaus they were the first that converted the people of An­tioch unto the Faith, Act. 11.21, 22, 24. And God gave testimonie to their word by signs and wonders, vers. 21. the hand of the Lord was with them, viz. to heal the sick, &c. as was usual in the first planting of Churches. If they had not an ordinarie Calling, yet surely they had an extraordinarie one, becaus their Doctrine was confirmed with signs following, Heb. 2.4.

Reason 2 Secondly, These wonder-working Preachers continued at Antioch, Act. 11.22. till Barnabas was sent thither unto them from Jerusalem to confirm the people in the Faith, these men continuing at Antioch, are expresly called Prophets and Teachers, Act. 13 1. Now there were in the Church that was at Antioch certain Prophets and Teachers, as Barnabas, and Simon called Niger, and Lucius of Cyrene; and these ministred unto the Lord, vers. 2.

Reason 3 Thirdly, They that are called Prophets and Teachers, Act. 13.1. are the verie same that fled and came first to Antioch and converted that people, Act. 11.19. For 'tis said, vers 20. that they were men of Cyprus and Cyrene that came first to Antioch and preached, and one of them, Act. 13.1. is Lucius of Cyrene: Lucius therefore of Cyrene, (called a Prophet, Act. 13.1.) was one of them that fled from Jerusalem upon that Perse­cution, Act. 11.20. Hence I gather that seeing they that preached at Antioch and converted them, were Prophets and Teachers: And they that converted the Antiochians were the same that fled from Jerusalem upon that persecution, therefore they that fled and preached were not men meerly Gifted, but duly Called.

These Textual circumstances give sufficient ground to affirm that those which preached upon that scattering, had som spiritual Cal­ling thereunto; far better grounds then can bee alleged to the contrarie. Put altogether thus: They all, i. e. they which had kept companie with the Apostles and were of the seventie, or of the con­verted Priests, They are they that preached abroad: 1. Becaus they onely are named: 2. Becaus the seventie were appointed to preach in those places where they that were scattered, did preach: 3. Becaus they were men approved by signs and wonders: 4. Becaus som of them are expresly Called Prophets and Teachers, beeing the very same men that came to Antioch, and fled from Jerusalem. Let the same bee said of you, and then preach in God's name, els such a pattern will not justifie you, nor bee a fit parallel for for your actions.

Conclus. 3 Object. 2 Answ. Apollos was no ordained Minister, See Church-members set in joint, by Filo. dexter Transylvanus against chil­lenden. p. 17. yet hee preached, Act. 18.24.

Hee was an Autorized publick Preacher in the Church of Corinth, for who is Paul or Apollos, but Ministers by whom yee believ, 1 Cor. 3.5. Paul speak's of him, as his fellow-laborer. and steward of the mysteries of God, 1 Cor. 4 1, 6. Yea, it seem's that Apollos did Baptize as well as preach, for the Corinthians were divided into Sects according to the Names and Number of them that taught, and baptized them, (1 Cor. 1.12.) as Paul's misliking of them doe's import, vers 13. were yee baptized into the Name of Paul? And seeing som did call themselvs by the name of Apollo, it follow's that hee did also Baptize from which time they would call themselvs by the name of Apollo as others did of Paul.

'Its true indeed, Apollos preached at Ephesus before hee came to Corinth, Act. 18.24, 27. But seeing wee read that hee was a Minister, and yet read of no new Ordination received after his coming to Co­rinth, wee must conclude, that hee was an autorized Preacher when hee preached at Ephesus.

Object. But hee knew onely the baptism of John, i. e. the Doctrine of John, hee had been baptized onely with water in the name of Christ.

Sol. What of that? Yet hee might bee as true a Minister of the New Testament as John Baptist himself: for John taught the people that they must repent and believ on Jesus Christ, and so hee baptized them, Act. 19.4. The same Doctrine did Apollos preach, Act. 18.25, 28. Hee taught diligently the things of the Lord, and mightily con­vinced the Jews that Jesus was Christ.

The Baptism of John and of Christ distinguished, Act. 19.4, 5. are not two Baptisms of water, but onely one with water which is called John's Baptism, Act. 19.3. and the Lord's Baptism, Act. 8.16. But Christ's Baptism in distinction from John's, Act. 10.44, 46. was the pouring forth of the holy Ghost upon the Apostles, and others in those daies, as S. Peter doe's expound it, Act. 11.15, 16. saying, That as I began to speak, the holy Ghost fell on them, as on us at the beginning, then remembred I the words of the Lord, how hee said, John indeed baptized with water, but yee shall bee baptized with the holy Ghost—compare, Act. 8.15, 16. when Peter and John were com to Samaria, they praied for them, that they might receiv the holy Ghost, for as yet hee was fallen upon none of them, onely they were baptized in the Name of the Lord Jesus. [Page 27] Conclus. 3 This Baptism of the holy Ghost shed on them, was usually don by the laying on not of water, but of hands, Act. 8.17. Act. 19.6.

Object. 3 Paul saie's 1 Cor. 14.31. yee may all prophecie one by one, that all may learn, for the ministration of the Spirit is given to every one to profit withal, Chap. 12.7. therefore all that bee able, may preach.

Answ. Paul's purpose there, is to give directions concerning the use of spiritual gifts, specially that of Tongues and Prophecie; And be­caus some used their gifts for ostentation, not for edification; there­fore hee telleth them, that in what kind soëver any gift manifesting the Spirit, is bestowed on any man, it is to this one end, for the prosit of all, Chap. 12.7.

Secondly, Note that these gifts were diversly distributed, not given all to one, nor any one gift to all; 1 Cor. 12, 10. but to one was given to speak with Tongues, to another Miracles, to another Prophecie. And every one might exercise his own gift, but not anothers: Hee that had the gift of Miracles, might do his Miracle, but not go about to speak with Tongues, and hee that spake with Tongues might not attempt to heal nor to Prophecie; God gave not all these gifts to one, but one to one, another to another, vers 11. dividing in parts to every man as hee will. Prophecie was a chief gift, extraordinarily in­spired, as was the gift of Tongues or healing, and the Prophets were they, 1 Cor. 14.3. which by a special and extraordinarie gift interpreted Pro­phetical Scriptures to edification and consolation; Now Paul beeing to regulate this gift, saith, yee may all prophecie one by one, i. e. all that bee Prophets, all that have a matter revealed to them, (vers 30. if any thing bee revealed to another that sitteth by, &c.) All, 1 Cor. 12, 29. such may take their turns in Prophecying, not any one els; for at Corinth, all were not Prophets.

This then 'is the plain meaning of that place, as hee that had not the gift of Tongues or of healing might not attempt to heal or to speak with Tongues, so hee that had not the gift of prophecie, might not undertake to exercise it.

Thirdly, Becaus our men take these Prophets to bee ordinarie gifted Christians, and so their practices imitable: 1 Cor. 14. I shall by three reasons prove the contrary, viz. That prophecying in that place, was an extraordinarie, and not a standing ordinarie gift in the Church.

Reason 1 1. Becaus S. Paul saie's of them, that they had som special matters revealed to them of a sudden, whilst another was prophecying, they [Page 28] Concl. 3 onely sitting by, and not using the help or operation of any facultie of their own, as their wit, memorie, reading: they spake by divine in­spiration, like the old Prophets.

Reason 2 2. And accordingly wee finde them in a rank and order of men set with the Apostles above the most eminent Gifted Christians, 1 Cor. 12.28. first Apostles secondarily Prophets—And as the Apostles, so they had their knowledg of the mysterie of christ by revelation, as Paul wit­nesseth, Ephes 3.5. as it is now revealed to his holy Apostles and Prophets by the Spirit. Prophecie therefore was no standing gift, and Prophets were not ordinarie gifted believers, but a rank of men in Office above Pastors.

Reason 3 3. All these gifts (1 Cor. 14) were of the same nature for the manner of their Donation, and for their continuance, i. e. to last for a time onely, wherefore seeing the gift of Tongues and Miracles is ceased, the gift of Prophecie is also ceased, for this was given in the same manner, and placed among the extraordinarie gifts, 1 Cor. 12.10. whereupon I conclude, that the Prophecying in the Corinthians, is no pattern for the practice of our gifted Speakers, who, I presume, have not the face to take the place of Prophets next to the Apostles above Evan­gelists and Pastors,—Nor to affirm that they have their knowledg by revelation [for then what need they plead their parts or gifts, seeing Inspiration or Revelation is not a facultie of the minde.] and seeing the gift or prophecie is ceased, it is now a gross taking of the name to counterfeit it, as also it is to imitate the miraculous works of Christ and his Apostles.

Object. If they had been inspired, they could not bee subject to the judging of others, seeing they could not then err: But the Text saies, that the spirit of those Prophets is subject unto the Prophets; therefore they were but ordinarie men, 1 Cor. 14.29.32.

Answ. This Argument follow's not becaus the Apostles were inspired and could not err, yet they submitted their Doctrine to trial, Act. 17.11. And becaus Satan ean transform himself into an Angel of Light, and his ministers as the Ministers of Christ; 2 Pet. 2.1. 1 Joh. 4.1. and becaus as there were fals Prophets of old, so there shall bee fals teachers among you, for this caus wee are commanded to trie their spirits, ie. the Doctrines pro­pounded under the name of the spirits instiration: And to prevent dilusions in this kind, God gave a gift of discerning of spirits, whereby to know a true Prophet from a fals, which spake for his own spirit: yea, the Prophets themselvs had a spirit of judging, vers 29. And [Page 29] Conclus. 3 therefore it was ordained that the Doctrine of every Prophet should bee subject to the Examination of other Prophets, who ought to judg by the Rule of God's Word, whether that which was spoken, were by the motion of God's Spirit, or by a spirit meerly humane; and this was no disparagement to those Prophets, to have their Doctrine and Interpretations judged by others endued with the same Spirit. (Nam etsi bomo spiritualis à nemine judicatur, tamen qui à nemine judicatur, judicatur à spiritu Dei.) These Prophets were greater then the Ordinarie Pastors and Doctors, yet inferior to the Apostles and Prophets which were the Pen-men of holy Scripture, Lect. Apoer. To. 1. l. 34 p. 300, 301, 305. as that learned Dr Rainolds hath observed) they had indeed gifts and inspirations more then ordinarie for opening of Scriptures, but not the Spirit so incessantly assisting them, as they had that wrote the Scrptures. Nathan though a Prophet, yet hee had not the spirit incessantly speaking in him, hee spake out of his own humane judgment and reason, 2 Sam. 7.31. when hee had David to build the Temple, so did Samuel judg concerning Eliab the eldest son of Jesse, 1 Sam. 16.6, 7.

Meminisse oportet (saith Dr Rainolds)) dona spiritûs secundùm mensuram hominibus distributa esse, & cùm insint in ill is primitiae quidem Spiritûs Sancti, unà etiam inesse reliquias spiritûs humani. Nemo autem novit, quae sunt hominis, nisi spiritus hominis; Nec quispiam novit, quae sunt Dei, nisi Spiritus Dei; Ita (que) quae tradunt viri Dei, Prophetae hi, de quibus loquimur, profecta esse possunt ab humano spiritu, qui adhue etiam in illis est, idcirco do­ctrinam suam submittere debem fratrum suorum examini & judicio, ne (que) enim omnia semper Deus servis suis revelat, sed id quis (que) potest aliquando dicere, quòd Elizeus, cùm adipsum Shunamitis accederet, hoc Jehova celavit me, ne (que) indicavit mihi, ibi. p 305.

If their Doctrine may bee judged, 2 King. 4 27. it may bee refused as beeing possibly subject to error, not when they speak by Inspiration, but becaus 'tis possible, they might speak by a humane spirit, or by a fals spirit, and that could not bee known, but by examination; therefore the Apostle will have those Prophets Teaching submitted to the judgment of others, that have the spirit of Prophecie, that so by the harmonie and consent of their Doctrines, the unitie of the spirit, by which they all speak, 1 Cor. 14.37. may bee evidenced and approved. Now this could not befal the Pen-men of holy Scripture, who spake as they were moved by the holy Ghost, and not of their own spirits at any time when they preach't or writ any part of Scripture. Whatsoëver the Apostles preached or wrote, it is of Divine Autoritie, becaus they wrote it.

Conclus. 3 Object. 4 Som be so inconsiderate as to plead for their pattern and warrant Christ's making Preachers of Fishermen; why therefore may not Tradsmen preach?

Answ. Nothing can make more directly against you: 1. Christ called them from their Trades to an higher imploiment to bee Fishers of men, and they left their Trades to do this Work; But you say, keep on your Trades and preach too. 2. Christ, who is the Autor of the Ministerie of New Testament, Called them, trained them up in his School as Dis­ciples, then hee Ordained Twelv that they. should bee with him, that hee might send them to preach, Mark 3.14. But you preach without any such Calling, Training up, Ordaining or sending. 3. Christ sent them out two and two to preach, and gave them power to heal the sick, cleans the Leapers, rais the dead, cast out Divels. Christ en­abled them for the work which hee sent them about; But you have no such mission, nor new abilities: Here is the difference between Christ and men, hee doe's not finde men fit, but make's them fit, and so send's them; But wee must finde them fit, or els not send them: Neither must any run before they bee sent. Jer. 23.21. I have not sent these Prophets, yet they ran, &c. These are the chief Arguments for preaching without Ordination, for farther satisfaction wherein, and of all M ^r Chillenden's Objections, I refer the Reader to that acute, so­lid short Treatise, entituled, Church-members set in joint, written by Filodexter Transylvanus; and I the rather recommend that Treatise, be­caus my people have grounded their Opinion and Practice upon Mr Chillenden's Book.