A Calling is a certaine kinde of life, Perkins in his Treatise of Callings. ordained and imposed on man by God, for the common good. Now it is cer­taine, that God hath constituted, and appointed some men to spend their dayes in finding out acceptable words, 12 Eccles. 10, 11. even the words of truth; that they may the better publish the word of God, and fasten it as Masters of the assemblies, according to the com­mand given from one shepherd: 28 Mach, 19. Goe and teach all Nations.

This truth is evident from two Scriptures, to name no more.

The first place is, 10 Rom. 14. How shall they heare without a Preacher? And how shall they preach, except they be sent? The Apostles gradation is remarkable: as faith must be before in­vocation; and hearing of the word, before faith; and preaching, before hearing what is preached: so divine Call or mission to preach precedes preaching; intimating that none can savingly, with a good conscience, and with hope of successe, preach, unlesse they be divinely sent and appointed thereunto.

The second place is 4 Ephes. 11, 12. when Christ ascended, he gave some to be▪ Apostles, and some Prophets, and some Evan­gelists, and some Pastors and Teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ: and S. Paul she wes what this work is, 26 Acts 18. By this place in the Ephesians we see that the calling of Prea­chers is ordained, 2 Chron. 15. 3, 5, 6. and the end of it is very profitable. In one Scripture it is called a teaching Priesthood, without which the [Page 6] people were miserable: 29 Prov. 18. in another it is called vision, without which the people perish. [...] Colos. 17. S. Paul calls it the ministry, and like­wise teaching, 1 Tim. 1. 12. and shewes that it is a distinct calling from others, 12. Rom. 7.

I will shut up this Proposition with an observation not to be despised. In the 2 Numb. 2. God commands, that every tribe of the Israelites should be ranked into severall orders, and that they should all keep to their own standers. After this in Numb. chapter 3. he commands that the Levites should be appointed to their office. Israel was now in the wildernesse, journeying to Canaan, a type of the Church of Christ thorough many tribula­tions and afflictions travelling to heaven. In the campe of Israel the severall orders and ranks assigned, were to bee kept, and none were to usurpe the Priests office; and the Israelitish camp was never so comely as when every one in it kept within order. Even so it is with Christs people, 24 Numb. 5. they are ranked into two sorts, 6 Gal. 6. him that is taught, and him that teaches: And both sorts are to attend to the proper and peculiar services, 12 Rom. 6, s, 3. according to the rank into which God hath put them. And none of Christs people (unlesse called) must usurpe the sacred and most ho­noured calling, 5 Heb. 4. ordained for men, in things pertaining unto God. And the Church of Christ never flourishes so stately against her adversaries, as when every one in it (as it were in an Army) keeps him to his owne function; for then the Church (as Christ describes it) is terrible like an Army with banners. 9 Cant. 3. In one word, as there are severall and distinct effices in an Ar­my; so are there in the Church militant. One is a teacher, ano­ther is taught: and as the Lord saw it necessary for Israel in the wildernesse, to have the Levites a distinct order among them; even so hee sees it is necessary for his people on earth to have Preachers among them, a distinct calling from others: and therefore he hath erected a ministry in his Church, by whose foolishnesse of preaching hee pleases to save them that beleeve. All this makes it evident, that preaching of the word is a pecu­liar calling distinct from other callings.

THe Reasons proving this, shall bee only two; because prolixity is to be avoided in a matter well knowne to every one, who is conversant in holy Scriptures.

First Reason is, Because God disapproves, yea detests, and complaines against such, who undertake preaching without a call. ser [...] 23 21. I sent not (saith hee) these Prophets, and they have runne; I spake not to them, and they have prophe­sied. Yea the Lord makes it a character of a false Teacher, to teach, Verse 32. being uncalled to that office. I sent them not, nor commanded them (saith God,) therefore they shall not profit this people at all. And our blessed Saviour intimates no lesse, in bidding us beware of false Prophets, Mat. 7. 15. which come (saith he) unto you in sheeps cloathing, but inwardly they are ravening wolves. These words are very remarkable, and describe such as are false and dangerous Teachers by two decy­pherings.

1. They are such as Come unto you. The true Pro­phets are sent, but these come (to wit) of their owne ac­cord, being unsent of God. The phrase of comming to any, when it is in the new Testament applied to forbidden Tea­chers, intimates both their presumptuous rashnesse, and sacrilegious boldnesse to teach, being not sent thereunto. And therefore our Saviour saith, Ioh. 10. 8. All that have come before mee, are theeves and robbers: all that have come; not all that were sent. Moses and the Prophets were before Christ; but these were sent to the people of God: others there were who (though unsent) would undertake to prophesie, and teach, and these our blessed Saviour brands with the name of Theeves; because they usurped anothers cal­ling: and with the name of robbers, that is, (as the word [Page 8] signifies) such as make a prey of others. This is their first description.

2 They come unto you (sayes our Saviour) in sheeps cloa­thing. In every thing outwardly they seeme sheep: they have a forme of godlinesse; 2 Tim. 3. 5. they pretend Scripture, and use many goodwords; Rom 10 18. In these they glory; and by these they work dece it fully, 2 Cor. 11. 12, 13. transforming themselves into the Ministers of Christ; 2 Tim. 3. 6. they use smooth insinuations, creeping into houses; they are full of flattering and enticing language: 1 Pet 2. 3. Thus out­wardly they seeme sheep. Yet their allurements to with­draw Christs flock from hearing Christs voice in the Pastors set over them, are an evident manifestation of them to bee no other than ravenous wolves, though their pretences and outward shewes seeme otherwise; for they are no other but such who intend to prey upon Christs flock, having once divicted them, and withdrawne them from the shep­herds tents: Therefore one Apostle tells us, That through cove to rcusnesse, 2 Pet. 2. 3. they with fained words will make merchandize of us: And another exhorts, To mark such, and avoid them; for they are such as serve not our Lord Jesus Christ, Rom. 16. 17, 8. but their owne belly; and by good words and faire speeches, they deceive the hearts of the simple. This is another description of the usurpers of sacred Preaching. The summe of this Reason is; God and Christ detests, that any of other callings should undertake Preaching, uncalled thereunto: yea, and bids us beware of such; Therefore such ought not to dispense the word Preachingly, or by way of Preaching.

Second Reason is; Because wee cannot read, either in the Old or New Testament, of any Godly Preacher who taught others, by Preaching, before hee was thereunto di­vinely called. This is apparent from the enumeration of particulars. 1. Enoch, the seventh from Adam, is said to have Prophesied, Iude 14. but not without Gods call thereunto; For in old time, 2 Pet. 1. 21. holy men of God (Such an one was Enoch, who before his translation had this testimony, that hee pleased God, Heb. 11. 5.) spake as they were moved by the holy Ghost. 2. 2 Pet. 2. 5. Noah is called a Preacher of righteousnesse, but not with­out Gods warrant; for hee did according to all that God [Page 9] commanded him: Gen. 6. 12. namely, hee built the Ark, and forewar­ned the world of Gods judgement; every stroke hee gave, and every naile also which hee drave in the building, was a reall Sermon of Repentance. Gen. 20. 7. 3. Abraham is called a Pro­phet, but the Lord assigned him his work. Gen. 18. 19. 4. The Levites were Instructors; Heb. 5. 4. but God appointed them to that function. 5. Let us descend to the Prophets, every one of them menti­ons his Call. Isa. 6. 8. Isaiah sayes, I heard the voice of the Lord, say­ing, Whom shall I send, and who will goe for us? then said I, Here I am send me. And hee said, Goe and tell this people, &c. Jeremiah tells us of his Commission; ler. 1. 5. and Ezekiel of his; yea, Ezek. 3. 4. and all the rest were sent of God. Amos professes, that hee was of another calling, Luk. 1. 70. before the Lord called him to prophesie: Amos 7. 14. I was (saith hee) no Prophet, nor the sonne of a Prophet, but I was an herdman and a gatherer of Sycomore fruit: And the Lord took mee as I followed the flock, and the Lord said to mee, Goe prophesie unto my people Israel.

Passe wee from the Old Testament to the New. 1. John Baptist came and preached repentance; Mat. 3 1, 2. but not without command from God: Ioh. 1. 6. There was a man sent from God whose name was John. Mat. 10. 40. 2. Our blessed Saviour himselfe did not preach without a call thereunto; Hee was sent to doe so. And this sending Christ to preach, was fore-prophesied in Isaiah 48. 16. & Isa. 61. 1. &c. Which last Scripture, our Saviour saies, Luk. 4. 18. was then fulfilled, when he took up a book and read, and expounded. 3. The Apostles were immediately called to this work by Christ, Mat 10. 40. and so S. Paul was called to bee an Apostle. Rom. 1. 1. 4. The Apostles set Elders to teach the Churches and Congregations which were obedient to the faith, Acts 14 23. and so did S. Paul and Barnabas. And wee read of the Elders of Ephesus, Acts 20. 28. whom S. Paul exhorts to take heed to the flock over which the holy Ghost had made them overseers. And S. Peter exhorts all Elders to the like: 1 Pet. 5. 2. These you see had an Apostolicall call to preach the Gospel. 5. The Apo­stles appointed certaine to ordaine others to preach, that the preaching of the Gospel might continue (after their depar­ture) in an order of men, thereunto lawfully ordained. And as they themselves were immediately called to preach, by [Page 10] Christ; so likewise all such, who, according to command Apostolicall, are ordained, are called by Christ to preach, but mediately; namely, by such, who, under Christ, are ap­pointed to bee over certaine places to ordaine Preachers. S. Paul tells Titus, Tit. 1. 5. that, For this cause hee left him in (reet, that hee should set in order the things that are wanting, and or­dain Elders in every City, as hee had appointed him. And hee commands Timothy, that, The things which hee had heard of him, 2. Tim. 2. 2. among many witnesses, the same hee should commit to faithfull men, who shall be able to teach others also. Now these faithfull men (to whom the Apostles committed the power of Ordination) did ordaine others, and by this meanes the order of Preachers is successively to continue, till Christs se­cond comming. So then they (whom Christ calls to preach) are ordained thereunto by men, whose Authority hath been derived unto them from the Apostles; and the Authority Apostolicall to ordaine such, who should have power to ordain others, was from God; and accordingly, Christ promises to bee with them alwayes, Mat. 28. 19, 20. to the end of the world: namely, in blessing the Ministry, which, according to your appointment from me, is settled in my Church. I will bee with them (in the gifts and assistance of the Spirit) who (by ordination Apostolicall) are sent to teach all Nations, and baptize them; while they teach them to observe what­soever I commanded you. The summe of this historicall narration is this: Wee cannot read in the Old or New Te­stament of any pious man (being of another calling) who took on him to preach the word, till hee was called: There­fore I conclude, that it is an unlawfull act, without any ho­ly president, as this second Reason shewes; and likewise, because it is without any precept, as the first Reason suffici­ently declared. The second Proposition is thereforetrue; namely, Not any of another calling ought to dispense the word Preachingly, till they bee thereunto called.

THe very relating of the sundry requisites to this calling evidences the truth of this Proposition: they are in all three. 1. Divine Position into the Function. 2. Personall Qualifications for the discharge of it. 3. Ecclesiasticall Authorization for its fulfillance. That all these are requi­site in the call to preach, wee may two wayes collect.

1. The Church of Christ is considerable both as it is a communion and society of the faithfull, whose government (so considered) is spirituall: it is ruled by the Spirit of Christ; therefore it is requisite, that whosoever is set over the flock of Christ, should have his designation thereunto, from Christ. Divine Position into this calling, is therefore needfull. Hence our Ministry, among other reasons, is cal­led, the Ministry of the Spirit; 2 Cor. 3. 8. because, as it is in spirituall things, so it is from the Spirit of Christ, working in the heart of some, according to his ordinance, to undertake this cal­ling. Againe, the Church of Christ is also considerable, as it is an externall society; and so (according to the large circuit. of it) it hath severall companies, which are to be governed by the word of Christ, and by the sword of those Magi­strates (Gods Vice. gerents) who rule over such severall companies: Therefore, accordingly, such personall quali­fications (as the word hath appointed) are required to bee in such, who execute the Ministery in these severall Christan societies; and likewise publike authorizing them so to doe, from such who are appointed to bee over these societies, is ve­ry requisite.

2. The necessity of the three forenamed Requisites, is also thus to be gathered. Christ is the King of the Church: hee [Page 12] hath the Keyes, and therefore hee must open the doore of gifts and abilities, and endue such whom hee appoints to this work. Againe, hee hath also committed the Keyes to his Church; and therefore the power delegate under Christ, of such who are to see thereunto, is requisite, that they may open the door of entrance for such who are truly qualified to discharge this function.

So that it is apparent, that abilities to preach is not all that which is required in the entrance into this sacred functi­on. Yet to make all this more evident, I will punctually ex­plicate these Requisites severally.

1. The first Requisite is Divine Position into this functi­on. 1 Tim. 1. 12. This S. Paul mentions in his Call; Hee counted me faith­full, putting mee into the Ministry. And this is requisite in every ones call to it; because God is the Lord of the harvest, and must bee prayed unto, to thrust out labourers into the harvest: Mat. 9 3 [...]. The word signifies to cast them out, as it were by a strong hand. So then, God must put them into this work, and thrust them into it. And this Divine Position into the Ministeriall calling is styled in Scripture, The opening of the door. Now God opens two doors to every one, whom hee puts into the office of teaching.

1. 2 Cor. 3. 5, 6. Hee opens the door of gifts: Wee are not sufficient of our selves to think any thing as of our selves, but our sufficiency is of God, who also hath made us able Ministers of the New Testament. Luk. 21. 15. This Ability, by our Saviour is called a mouth of wisedome: Colos. 1. 3. and by S. Paul, a door of utterance. By opening the door of utterance we are to understand not only oppor­tunities to preach, 1 Cor. 16. 9. as it is sometimes taken; but likewise abi­lities and endowments to prech: an internall faculty fit­ting for the Ministry. God first furnishes the mind with knowledge of divine things, hee first gives abilities to mani­fest them, before one have opportunity; therefore hee is said to commit to us the Ministry of reconciliation: 2 Cor. 5. 18. hee first teaches what wee shall say, before hee sends us on his message: Till God hath opened the door of gifts, there is no sending from him on his Embassage

2. Hee opens the door of the heart to desire this office, [Page 13] and to be willing to spend its gifts, and be sent in it: every one truly called by God to preach, hath a work of God on his spirit, bending and framing it to addict it selfe to this call. 1 Cor. 16. 15. Such a work had the house of Stephanas on them; and such a work was wrought on Isaiah, Isa. 6. 7, 8. his tongue was touched, God gave him gifts, and then made him exceeding willing to employ them; Rom. 1. 15▪ and such a work was on S. Paul, whereby so much as in him was, hee was ready to preach the Gospel: and such a work is wrought on all their hearts, whom God sirs up to feed his flock willingly. So that when God hath bent the strong delights of the mind on such kind of learning, which are most proper and conducent to the Ministry; and when a man finds his gifts and parts more sutable to this than any other learned calling; and when the desire of his soul is to serve in the Church, then doubtlesse God hath called such an one to preach; because hereunto hee hath opened his heart: which opening con­taines the desires of the soul to enter into this calling, and also the willingnesse of the heart to embrace the worke of it.

They then are by God put into the Ministry, to whom hee hath given both ability and an heart to teach. Many have gifts, but no heart; these God doth not call; for hee first gives the preparations of the heart. Pro 16. 1. Againe, many af­fect this calling, but want gifts: neither are they hereunto called by God; Hos. 4 6. for hee rejects such from teaching: But such are undoubtedly put into the Ministry by God, in whom ability to teach, and a will to teach concurres. A man who (as Elihu) is full of matter, Iob 32. 18. hath abilities, and the spirit within him constraines him: whose spirit the Lord hath stirred up, Hag. 1. 14. as hee did the Temples Builders, hee surely is a spirituall Builder, one who is called by God to preach. This is the first Requisite

2. The second Requisite is Personall Qualifications: He is not a Teacher sent of God, who wants the essentiall quali­ties of a Teacher. And these are two. 1. Abilities to teach; 2. Fidelity in that function: Both these the Apostle men­tions in one verse, The things which thou hast heard also [Page 14] among many witnesses, 2 Tim. 2. 2. the same commit to faithfull men, who shall be able to teach. Ability then and fidelity is required. The key of knowledge is committed to them who are called to preach; Luk. 11. 52. that they may faithfully open the whole councell of God to his people. Acts 20. 27.

First, Ability and skill above ordinary beleevers must be in a Preacher. 2 Tim. 3. 16. The man of God must bee throughly fur­nished unto every good work: and particularly hee must have

1. Ability to expound Scripture: being a work-man who needs not to bee ashamed, 2 Tim. 2. 15. rightly dividing the word of truth; like Apollos, Acts 18. 24. being one eloquent and mighty in Scripture: Therefore hee is called an Interpreter. Iob 33. 23. Hee must be one (like John) who hath taken Gods book, Revel. 10. 8. and in some measure hath eaten it. Hee must also have

2. Ability to instruct. Hee must be a store-house of knowledge: Mal. 2. 7. The Priests lips shall keep knowledge, and they shall seek the law at his mouth; for hee is the messenger of the Lord of Hoasts. Every Scribe (saith our blessed Saviour) which is instructed unto the Kingdome of God, Mat. 13. 52. is like an house­holder which brings forth out of his treasury things old and new. Hee must have

3. Ability seasonably to apply the truth. Hee must have the tongue of the Learned, Isa. 50. 4. that hee may know how to speak a word in season to him who is weary. He must be Gods Stew­ard, Luk. 12. 42. knowing how to give a portion of meat in due season to his houshold: Heb. 5. 13, 14. ministring milk to babes, and strong meat to riper Christians: Ioh. 21. 15, 16, 17, He must have skill to feed Christs lambs, and Christs sheep. Hee must have

4. Ability to refute and convince the adversaries of sacred truth. Tit. 1. 9. These abilities, at least in some competency above ordinary Christians, are requisite in a Teacher: All which requires store of learning, both humane and divine; that the man of God may have dexterity both in diving into the Scripture, and in refuting the adversaries. And there­fore,

They are very bold intruders into the calling of teaching others, who both are unlearned themselves, and likewise [Page 15] have given no attendance to reading; 1 Tim. 4. 13. especially to such kinds of learning which are subservient to the Ministry, and without which one of necessity can be but meanly qualified for that calling, and will be very lame in the discharge of it.

Secondly, Fidelity is another essentiall quality re­quired in a Teacher: 1 Cor. 4. 1, 2. Let a man so account of us, as of the Ministers of Christ, and Stewards of the mysteries of God: Moreover, it is required in Stewards that a man may be found faithfull. A Teacher is a Dispenser of the pretious blood of Christ, of the pretious promises of the Gospel, of the word of God, and of the unsearchable riches of Christ; and therefore hee must faithfully dispense these: concealing no necessary truths: Acts 20. 27. being no way negligent, but instant in season, 2 Tim. 4. 2, 5. and out of season, to exhort, rebuke, instruct, to doe the work of an Evangelist, and to make full proofe of his Ministry. These are the personall endow­ments required in a Preacher: And this is the second Re­quisite.

Thirdly; The third Requisite is Ecclesiasticall Au­thorization. As God opens the door of gifts, and of the heart, which is the invisible opening of the door to the good Shepherd, Ioh. 10. or his invisible Call to the work: so for the execution of it, hee must have a visible Call by those who are delegated under Christ to ordain such, who are to ful­fill the work of the Ministry. This visible Call, I name Ecclesiasticall Authorization, which is not only a so­lemne declaration, that such and such are chosen of God to this work; but likewise it is a committing of the Mi­nistry of Christ to them. And this hath two parts, which whosoever wants, hee ought not to doe those acts on which the edification of Christs people publikely de­pends.

1. Ordination: Which is the consecrating and set­ting apart for that work of the Ministry, with Impo­sition of hands and Prayer, such who are deemed, upon tryall of gifts and life, fit for it. Thus S. Paul ordained [Page 16] Elders, Tit. 1. 5. and left Titus in Crete to doe so: That Blessed Apostle glories that hee was separated to preach the Gospel: Rom. 1. 1. Separated, namely, as by God in his counsell and decree, G [...]l. 1. 15. so also (according to Gods own appointment) hee was hereunto separated by the Church. Acts 13. 2. Hee then who is called according to Gods own appointment, must bee separated or set apart by the Church Governours (I mean Bishops) to give himselfe wholy to teach. Which separation being done solemnely, 1 Tim. 5. 22. by Prayer, and Imposi­tion of hands, 1 Tim. 4. 14. is called Ordination.

2. Derivation of actuall power to fulfill the Ministry, is the other branch of Ecclesiasticall Authorization: and this is after the tryall of gifts and life. Let these also (saith the Apostle) first be proved, 1 Tim. 3. 10. and then let them mini­ster, being found blamelesse: The words import, that both Ministers and Deacons must be proved; and being found fit, then they should be permitted to execute their office. This admission to execute their office, 1 Thess. 2. 4. is called Gods allow­ing them to preach. This is the third Requisite, Ecclesi­asticall Authorization, which consists in the ordaining and allowing, by the Churches Overseers, such, who shall teach: and without this, notwithstanding there be com­petency of gifts for that work, yet none can have a com­plete Call to preach.

To conclude therefore this Proposition: Since to the entrance into the Ministeriall Calling there is required both Gods putting one into it, and Authorities ordaining and setting one apart thereunto, together with its deriving actuall power, to such who undertake it, to fulfill it, as well as personall gifts for its discharge; Therefore I take this third Proposition is undeniably true; namely, In the Call to preach, more things are required than endowments to preach, without which things no man hath a Call to that Function.

THough the Arguments proving the second Proposi­tion will also sufficiently confirm this; yet these two shall likewise serve to evince it.

First Reason: Because every man is bound to abide in his own Calling. This is proved from two Scriptures: One is this; 1 Cor. 7. 20. Let every man abide in the same calling wherein hee was called. These words are very emphati­call. 1. Exempting none (though proving afterward well qualified and endued with gifts and graces) from their personall Calling. 2. Enjoyning to every one con­tinuance in their particualr Function; Let him abide, or make his Mansion in it, [...]. even dwell on it. 3. Intimating that the state of Christianity frees none from the Calling in which God hath set them. And there is good Reason for it; Because Christianity as it is a Profession of true Autarchy, or self-contentednesse with ones own station or condition; so likewise it is a Religion abhorring all Ataxy, or disorderly enormities; and particularly, the confounding (in one person by presumptuous usurpation) such Callings which God hath disjoyned. Another Scripture proving that every one ought to abide in their own Calling, is this, Study to be quiet, and to doe your own businesse, 1 Thess. 4. 11. and to work with your own hands, as wee comman­ded you. Which words, 1. Commend a calm conversa­tion, opposite to tumultuous turbulency and restlesse in­termedling with things which concern us not; Study to be quiet. 2. They confine our employments within the limits of our own Calling; doe your own businesse, or those things which are personally and properly yours. 3. They [Page 18] command Mechanicks, or manuall Crafts men to work with their own hands: Whereupon it will follow, that therefore they ought not (uncalled) to undertake Preach­ing, seeing they are not freed from their manuall works, from which every Dispenser of spirituall things is freed; that hee might sow spirituals; 1 Cor. 9. 11. and for his maintenance hee is to reap the carnall things of others. Seeing then eve­ry man is bound to abide in his own calling, therefore such who are of other Professions, though they be enabled with spirituall gifts, yet are not (being uncalled thereun­to) to undertake Preaching.

Second Reason is, Because Holy Writ affords no pre­sident of any who did so, but rather the contrary: For as wee cannot read of any holy man undertaking (with­out Call thereunto) the office of Preaching, as the se­cond Reason of the second Proposition proved; so wee may read of such, whose gifts being very sutable to that Function, yet without Call would not undertake it, nor leave their Callings. Two examples shall serve in stead of many. 1 Sam. 13. 14. David, though a man after Gods own heart, and one who had more under standing than all his teachers, Psal [...]19. 99. yet forsook not either his Calling of feeding sheep, Psal 78. 70, 71, 72. or of governing the people, to become a Preacher: And though hee was a Prophet, and extraordinarily inspired and fit­ted to preach, yet wee read not that hee did so in any Synagogue or Assembly; but still hee abode in his Cal­ling, and taught publikely no otherwise (if my observa­tion fail not) than by his writings: in which, though dead, hee yet speaks, and preaches to the Churches, as oft as any thing of Davids is read in them. The other example is our blessed Saviour, who was (it seems) in Profession a Carpenter; Mar. 6. 3. and though hee had gifts beyond Angeli­call and humane conception, Colos. 1. 19. all fulnesse dwelt in him; yet till about thirty years of age hee did not (so farre as wee read) preach or leave his Calling. Luke 3. 23. And when hee began to preach hee was thereunto first called, as in the second Reason of the second Proposition hath formerly been ma­nifested. [Page 19] So then, both from precept and example, I con­clude, that the fourth Proposition is an unshaken verity: namely, Men of other Professions, though enabled with spiri­tuall gifts, yet are not to undertake preaching, till they are thereunto lawfully called.

THe Reason of this is; Because such are wholly to intend the work of this Calling which they have undertaken. The Apostles, though some of them had been Fishers, and some of other Professions, yet affirm joyntly, that they would give themselves continually to prayer, Acts 6. 4. and to the Ministry of the word: neither would they meddle with a businesse which in its own nature might well have stood with their Ministeriall Function; because of some inconveniences in it: Verse 2. It is no reason (say they) that wee should leave the word of God and serve tables. S. Paul would have Timothy, and in him all Ministers, wholly to inure themselves to the paines, and whatsoever other hardship accompanies or followes their Ministry, and not be busie in secular negotiations. Hee takes a simi­litude from a Souldier, who having undertaken military service, doth wholly addict himselfe to his Commanders service: even so such who undertake Christs service must seek to please Christ, by doing his work; and therefore must not frame themselves to those employments in which they were enwrapt before Christ chose them to his pecu­lar service. 2 Tim. 2. 3, 4. The words are very plain; Thou therefore endure hardnesse, as a good souldier of Christ: And again, [Page 20] No man that warreth entangleth himselfe with the affairs of this life, that hee may please him who hath chosen him to be a souldier. And there is good reason why Ministers should wholly intend the Ministeriall employment and no other; both because other employments make them unfit to discharge this freely and fully. He who enters into this Calling and will secularly be employed, is unfit for this Calling, even as hee who layes his hand on the Plough, [...]u [...]. 9. 52. and looks back, is unfit for the kingdome of God: and likewise, because any one work which is enjoyned the Ministry, is sufficient alone to take up the whole man, and his whole time. As to name but that one mentioned by S Paul; hee is to give attendance to reading and medi­tation, and to give himself wholly to these, 1 Tim. 4. 13, 14, 15. that his profiting may appear unto all. Now this is work enough for a man: yea it is set out in Scripture, to bee a toylsome and tiresome work; much study is a wearinesse to the flesh. God compares it to the work of Husbandmen, Eccles. 12. 12. who are in continuall employment, either breaking up the fallow, or sowing, or harrowing, or manuring, or reaping, or gathering into barnes, and then renewing again their la­bours. And hee compares the service of the Ministry to Fishing: a trade in which is no loitering but labouring; not meanly but toughly, Mar. 4. 19. sometimes all day, oft all night, and many times for nothing. Luk. 5. 5. Such, yea greater is a Mini­sters work, it is a constant continuall labour: he prayes he reads, hee marks, hee meditates, hee writes, hee utters the meditation of his heart; and when hee hath done, hee must return to his daily task, and weekly spending, be­ing every moment employed, save at the times of due in­termission, till hee hath fully finished his course, and the time of departure approaches. Preaching is a toylfull work, and greater than to speak by an hour-glasse. Again, it is set out in Scripture to bee an enfeebling work: So the Prophet found it, Isa. 49. 4. I have (saith hee) spent my strength for nought, and in vain. And so our blessed Saviour found it, who in the prime of his years, little past thirty, was [Page 21] reckoned by the Jewes to be towards fifty. Ioh. 8. 57. It is suppo­sed by Divines, and probably too, that hee so spent him­selfe in preaching, and winning soules, that hee seemed to the Jewes to bee much elder than hee was. The Mini­steriall work well followed makes one weak in strength, and old in youth: it consumes the lungs, wasts the spi­rits both animall and naturall, parches the radicall moi­sture, draines the blood, looses the joynts, rivells the face, and wears the brain. They who speak other mens labours, 2 Cor. 10. 12, 13, 14, 15. (and such it seemes there were in the Apostles times) count Preaching nothing, because they know not experimentally what it means; 1. Tim. 5. 17. but such who labour in the word and doctrine (as the Apostle did) will with him acknowledge, 2 Cor. 12. 15. that in Preaching they spend and are spent, Phil. 2. 17. and that they sacrifice themselves for their peo­ple.

Lay all this together: and seeing the Ministeriall Cal­ling hath in it employment for the whole man, and for his whole time; and seeing other Callings will distract in fulfilling the Ministery, therefore it must be granted, That they who undertake this Calling, ought not (save in the cases mentioned in the Answers) to divert from the employments of this Calling, CHAP. 7. being busie in worldly employments; and so I conclude this fifth Proposition to be very true: namely, Such who take on them that Calling; after lawfull call thereunto, ought not to entangle them­selves in worldly employments, and follow their worldly Calling.

I answer to all This. Though the distinction of lear­ning gotten, and learning given; or (as Scholars speak) touching learning obtained by study, pains, industry, and investigation either at University, or any other place; and learning conferred by inspiration, or by any other immediate way of divine donation may be admitted; yet the inference thereupon (that any of any Calling what­soever having given learning may preach) is unsound: Because, the very having of learning, either acquiredly or inspiredly, is not sufficient to authorize preaching with­out a speciall Call. Which as I have proved, so this Hi­story in the second of Acts confirms: for they of whom it speaks had abilities to preach, they had been with Christ, Ioh. 20. 22. and hee had breathed on them the holy Ghost; yet would they not preach till they had a speciall Call, and [Page 23] were authorized thereunto by power from on high, Luk. 24. 49. accor­ding to Christs command. The pouring out of the Spirit on them (as the History relates) was a speciall and pub­like declaration of their Call, that God had chosen them to teach the whole councell of God, to plant the Gospel in all Nations; and therefore God accordingly endued them, extraordinarily, with all languages, and all infal­lible sacred knowledge.

Such then, who propose these as a president for Lay­teachers, should doe well to consider these Particu­lars.

1 That inspiration Apostolicall served only for the planting of the Gospel: since, God inspires so none; and therefore the pretence of having learning given, not gotten, is a boast of things without their measure; 2 Cor. 10. 12, 13 and a vaunt of the distribution of gifts on them, which God never granted to any but to the first Planters of his Church.

2 That they should consider, That though any were endued with abilities Apostolicall (which I suppose none will arrogate to themselves, but such who have no other knowledge than that which puffs up;) yet such ought not to assume the divine Function, untill hee have also (with these here) the Apostolicall Call. If hee should without that Call doe so, hee were but an intruder, and a false Apo­stle. And therefore. Though Thou be able to teach thy Brother, and thy Brother Thee; yet neither of you ought Ministerially to doe so, till thereunto you have (as these Apostles) a speciall Call. So then this History gives no countenance to any, though gifted, to undertake Preach­ing, uncalled.

3 They should ponder, That these Apostolike men did nothing in a corner. They had no private undertakings; for the whole multitude came together, saw and heard; therefore such who resolve on a private, close course of Preaching in secret, cannot justifie themselves by these Apostles here. Neither yet follow they our Saviours ex­ample [Page 24] who spake openly to the world, and ever taught in the Synagogue, and in the Temple, whither the Jewes alwayes resort, Ioh. 8. 20. and in secret said nothing.

4 They should consider, That these Apostolicall men, having (by this extraordinary pouring out of the Spirit on them) their complete Commission to preach, gave themselves wholly to Prayer, Acts 6. 4. and to the Ministry of the word: And therefore, hence cannot be raised a justifica­tion for any Lay-men (continuing so) to preach the word. The History affords these irrefutable collecti­ons.

Butthe Objectors inference no wayes results out of the quoted words; namely, That any of any Calling who hath gifts may preach. My reason is; Because they men­tion the gifts of the Spirit poured on some, whom God prohibits to preach, as on women: Your daughters and my handmaids (saith the Text) shall prophesie; and yet God permits not such to teach. 1 Tim 2. 12. Therefore for the clea­ring of this place from the absurd collection, 1. Cor 14. 34▪ 35. wee must explaine these words, And they shall prophesie. Know then:

These were Joels words; but are here alledged by S. Peter to satisfie the multitude, who were confounded, seeing the cloven tongues like fire sitting on the Disciples heads, and hearing them speak in their own tongues, the wonderfull works of God: Hee tells them, that now Joels Prophesie is fulfilled; namely, I will poure out &c. After hee tells them, that, Jesus Christ being exalted to Gods right hand, hath shed forth this which they now saw and heard: which they saw in the tongues, and their speaking of Gods wonderfull works. This is the briefe relation of the Story, which makes much for the understanding of the quoted Scripture: Wherein we may observe,

1. That in the day of Pentecost God poured out of his Spirit in great measure both on men and women, who were with one accord in one place.

2. That these were thereby enabled to prophefie. And

[Page 25] 3. Their prophesying was, no more but, both a cleare understanding of former Prophesies, as appears by S. Pe­ters applying this and two more, and also a praising Gods, as his and the others speaking of Gods wonderfull works shewes,

So then these words (Your sons and your daughters shall prophesie; and again, My servants and my handmaids shall prophesie;) imply only thus much: These your sons and your daughters which are my servants and my hand­maids, shall have of my Spirit bestowed on them, where­by they shall understand the former Prophesies, touch­ing the Kingdome of God, and the Mystery of Salva­tion: Which in other ages was not made known unto the sons of men, Ephes. 3. 5. as it is now revealed unto his holy Apostles and Pro­phets by the Spirit. I take this Paraphrase is the genuine meaning both of Joel and Peter, and best shewes how both the sons and daughters of God are said to prophesie in the last dayes. It would be therefore shewed plainly, and without wresting the words, how the conceit (that any of any Calling, having gifts, may preach) can bee grounded on them. The words speak of such a kind of prophesying, wherein both men and women may have a part; and that is no other than either a clear understand­ing of Gods mysteries, formerly vailed in dark Prophe­sies, but now explained and known since the Spirits de­scent, according to these Prophesies of the Gospels time, Isai. 11. 9 Jerem. 31. 34. Joh. 6. 45. or else it is a laud­ing and praising of God for his wonderfull works. One of these, or rather both, is the prophesying meant in this place: and so both sons and daughters may prophesie. But that kind of prophesying which consists in interpreting Scripture, thence deducing Doctrinall and Practicall Conclusions for the instruction of others, (I am sure) cannot bee meant in this place; because in that kind of prophesying the daughters of God have no part nor fel­lowship with the sons of God; for God hath excluded [Page 26] them, as hath been shewed. Let this suffice for answer to the quotation in Acts 2. 17. 18.

I answer. 1. It followes not, because the Apostle or any other, having a Call to teach, did in some cases labour with their hands, therefore that such who are Tradesmen, having no calling thereunto, should preach, I think this consequence cannot possibly be made good.

2 I answer. All which can be collected, for imitation, from the Apostles labouring with his hands is, That a Minister, in some cases, (there being thereby no impedi­ment to his preaching, or other Ministeriall duties) may voluntarily use any lawfull Art or Calling, manuall or mentall, to supply his necessities.

The causes why S. Paul laboured with his hands, are recorded in Scripture to be these.

First, Hee would not be burdensome. The penury of the Thessalonians was such (they being poor Artificers) that they could not conveniently contribute towards S. Pauls reliefe: Besides, that little which they had was liable to be preyed upon by their Persecuters; therefore the Apostle, in compassion, remitted his right, and ra­ther than hee would burthen them hee wrought with his hands. [...] Thes 3. [...]. And for this cause the Ministers of the Waldenses did work to sustaine themselves; So they professe in their answer Ad l [...]teram Au­gustini Olmu­censis, An­no 1508. Edit. because they found that the exacting of due maintenance (which yet they might have took) was burthensome to the Church, being for their poverty termed the poor men of Lions: which men [Page 27] yet professed, that they were sorry that they had not suffi­cient staied livings for their Ministers, whereby they might have more time to their studies, and greater oppor­tunity to instruct them with necessary doctrine and knowledge.

Secondly, S. Paul wrought with his hands, because hee would avoyd appearing scandall. 1. In respect of some Corinthians, who, being covetous, would have de­tested the faith, if they had found it any way chargeable: being like the Gadarens, who would rather part with the Ministry of Christ, than forgoe their Swine. Lest the Corinthians should hereupon reject the Gospel, S. Paul forbears his right, and so farre a based himselfe, to work with his own hands. Ambros. in 1 Cor. 9. For­ma vult este cae­teris, ut ubi vi­dent non expe­d [...]re, et am [...] non utantur. Herein, being an example to others, not to use their lawfull liberties, unlesse wherein they see an expediency. 2. In respect of false Apostles among the Corinthians, to stop their mouth. They, likely, would have accused him for making advantage of the Gospel, and would, perhaps, have reported that hee only taught for gain; therefore the Apostle to cut off all occasions of such thoughts from them, would not challenge any thing from the Corinthians, 2 Cor. 11. 12. but wrought with his hands. Doubt­lesse, in like case and condition, a Minister may take on him another Calling, what hee likes; so it bee not an hinderance of his preaching, nor any offense of men.

Thirdly, S. Paul wrought with his hands, to gain there­by authority and credence to his Doctrine touching la­bour: hee had taught, at Thessalonica and Ephesus, a neces­sity of working; therefore to shame them from their loi­tering and idleing, hee so farre abased himselfe below his Apostolicall function, Acts 18. 3. as to worke in Tent-making. Hee tells the Thessalonians, that hee did not eat any mans bread for nought, 2 Thes. [...]. 8. 9. but wrought with labour and travell night and day, that hee might not be chargeable to any of them. Not because hee had not power, but to make himselfe an ensample for them to follow him. Acts 20. 34. And hee tells the Ephesians, You your selves know, that these hands have ministred unto my [Page 28] necessities, and to them that werewith me. And again, I have shewed you all things, sic how that so labouring, yee ought to support the weak, and to remember the words of our Lord Jesus Christ, how hee said, It is more blessed to give than to receive. And questionlesse it is lawfull for a Minister (be­ing of excellent parts and abilities, abundantly sufficient to discharge his Calling) for the provocation of others to double diligence in their Callings, to undertake (if hee please) either such a Calling which is subservient, or sub­ordinately conducent to his Theologicall Profession; as teaching, 1 Sam. 19. 20. or tutoring of Youth; for so Samuel, a Prophet, had a school of young Prophets at Ramah, 2 King. 4. 38. and Elisha at Gilgal: or hee may employ himselfe in any manuall work; yet still remembring the caution, That it hinder not his pastorall function, nor be any offense to others.

Fourthly, S. Paul did labour with his hands, because the prophane Corinthians forced him partly to it: they would not give him needfull reliefe, though hee might (if hee had pleased) justly have commanded it. Even un­to this present houre (saith hee) wee both hunger and thirst and are naked, 1 Cor 4. 11, 12. and are buffetted, and have no certain dwel­ling place, And labour, working with our own hands: being reviled, we blesse; being persecuted, wee suffer it: being de­famed, wee entreat, Vers. 14. &c. And then hee concludes, I write not these things to shame you, but as my beloved sonnes I warne you. It seems hee had but hard entertainment, and therefore was forced to relieve himselfe by his labours, till the Brethren of Macedonia supplyed what was lack­ing unto him. 2 Cor. 11. 9. A Minister may be driven to great exigen­cy, and though hee have power and authority to claime maintenance, yet from a way ward people hee cannot (it may be) have it: They will disobey Gods command in Gal. 6. 6. the wickednesse of their covetous hearts sets them to devise meanes of muzling the Oxe that treadeth out (for their good) the spitituall corn. 1 Tim. 5. 18. Now in this case a Minister may undertake Callings lawfull, though unbefitting his person and function. The case of learned [Page 29] Musculus was lamentable; Melchior. A [...]a­mus in vita Musculi. hee was a man learned and godly, yet after much paines in his publike Ministry, was so ill used, that hee was glad to get into a Weavers house, and learne weave, thereby to get bread for himself and his family: at last, the Weaver thrust him out of his house, and then was worthy Musculus forced to goe to the common ditch of the town, and work with his spade to get his living. This may well be recorded, that poste­rity may shunne such Corinthian humours, as to suffer their Pauls to be miserably needy, 1 Cor. 4. 14. and not relieve them; but force them rather to manuall labours. These were the causes of S. Pauls working with his hands, which suffi­ciently warranteth Ministers, in like cases, to doe the like; but no wayes justifies any Tradesmen to usurp teaching.

Thus did S. Paul, and thus did Barnabas, both Mi­nisters; but of more Ministers who did so, I read not. I am sure the Apostle peremptorily sayes, I onely and Bar­nabas, have not wee power to forbear working? 1 Cor. 9. 6. And that any of other Professions, uncalled, did Ministerially preach, much lesse many others besides, I suppose the Ob­jectors will never read it in Gods book.

Answer. This Reason proves not, That every Lay-man, having abilities, is called and bound to teach, which yet should have been concluded, if the Objectors would, by [Page 30] Reason, have made good that selfe-same fancy of theirs. But passing by the just exception which might be taken against this Reason, both in assuming one thing, and faisly concluding another, as also other defects of Art, which a Scholar may easily espy in it; let this Answer suffice to it, as it is: namely, If by these words in it [many of Gods people] be meant such, who are Ministerially cal­led to teach, then the whole is true; for these have gifts to teach, and resolve doubts; and they likewise are called of God and the Church to teach, and are therefore bound to doe so. But though these, many of Gods people, have gifts, and a Call to teach; will it therefore follow, that others of Gods people, having no Call may doe so? the conse­quence is too irrationall to be defended. But if by these words [many of Gods people] be understood Many among Gods people which are Lay-men; Then I answer, That though it be true, that some of them have personall gifts and abilities; yet in as much as they want the other qua­lifications of a Teacher, mentioned in the exposition of the third Proposition; therefore they are neither bound Ministerially to teach, nor are they called to teach; nei­ther ought they to be known or acknowledged for such whom God hath called to teach. If they desire to employ their gifts Ministerially, then they should in modesty tender themselves and their abilities to be tryed by such, who can authorize them to exercise them: and being ap­proved, they may Minister. 1 Tim. 3. 10. But if such in Authority ad­mit not, then ought they to think, that (notwithstan­ding their gifts) God hath not designed them to this fun­ction. Once for all; Know, that gifts to teach and re­solve doubts cannot justifie any in their undertakings to preach, unlesse, withall, they have the other qualificati­ons required hereunto. Till the Objectors prove the con­trary, they say nothing to the purpose.

Answer. It is true, that every Spirituall gift is a talent, and must be used, lest shame, confusion, and a just abla­tion of it otherwise succeed: and yet it is as true, that ta­lents are no otherwise to be used, than according to the Call to use them. Some have talents conferred on them, to be publikely employed for the good of others, and ac­cordingly these talents must be improved: Others have talents given them only for their own private use, and the private use of some others, and accordingly such must em­ploy their talents, If any Lay-man have abilities to preach, hee must use that ability, only, according to those ends for which God gave him such a talent: First, thereby to teach his wife, 1 Cor. 14. 34. and bring up his children and family in the nurture and admonition of the Lord. Eph. 6. 4. Second­ly, That thereby with greater prudence hee may discerne what is publikely taught by his Pastor, and so retain that which is good, 1 Thes. 5. 21. and that which will arme him against a time of tryall and affliction; wherewith, perhaps, God intends to exercise him more than others of his rank and vocation, and accordingly aforehand fits him by extra­ordinary abilities, giving him for the better preparation against extraordinary troubles in his own Calling, but not for ostentation of parts, by an extravagant intrusion into anothers Calling. Such therefore need not feare cloathing with shame and a curse, for not using their ta­lent Ministerially; it is sufficient to free them from feare of both, if, without arrogancy, they onely employ it to their own, and their families good. If this satisfie not, I [Page 32] am then sure that the Objectors are deluded; And so thought blessed Martin Luther before me, who (upon that Verse in the Psalmist, Out of the mouth of babes and sucklings hast thou ordained strength, or, perfected praise,) answers the objection, and his words shall be the con­clusion of my answer. His words are these: Huc petti­nent & illi qui sibi conscii magnae doctri­nae suae, peri­culum [...] m­ [...]iant longè maxim ur, si non alios do­ceant; can­santes ses [...] ta­lentum sibi a tum in terra defodere, & cum servo do mi [...] duram sententiam Domini ex­pectare, adeò ridiculis nugis Diabolus ludit horum phanta­sias. Qu [...]s hoc versa instru­ctos oportet scire no [...] non esse qui doce­mus, nec ver­bum nostrum docendum, sed solùm os no­strum posse verbo ejus servire, si ipse voluerit & vocaverit. Tu, inquit, perfecisti laudem, non illi, non nos. Sic in Evangelio, tradi [...]it quidem Dominus talenta ser­vis, sed non nisi vocatis: expecta igitur & tu, done [...] voceris. Intereà ne ambias, ne te ingeras, non enim te rumpet scientia tua. Currebant (inquit Dominus apud Prophetam) & ego non loquebariis. Multos haec [...] miserè vexat, ut eos in­stituti sui pigeat & poeniteat. Diabolus haec facit, ut inquietot eos qui bene caepe­runt, & [...]an [...]em taedio consumat. Igitur qui vocatur, praebeatos, & recipiat ver­bum; sit o gano [...], & non autor. Quib non vocatut, [...] Dominum messi [...], ut mittat opera [...]ios, & perficiat virtutem ex ore infantum. Luther in com. Psal 8. Hitherto also they belong, who conscious to themselves of their great learning may dreame of some great danger to themselves, if they instruct not others; alledging that they hide in the earth the talent given them, and doe expect with the evill servant the heavie doom of the Lord; Satan doth so delude their fancies with ridiculous trifles. Who, by this verse in­structed, ought to know, that it is not wee who teach, neither is it our word which is taught, but onely our mouth may doe service unto his word if hee will, and call. Thou (hee saith) hast perfected praise: not they, not we. And so in the Gospel, the Lord truly delivered talents to his servants, but they were first called: therefore doe thou also expect till thou be called. In the mean time, thou maist not desire it, thou maist not voluntarily presse into it, thy knowledge will not burst thee. They ran (saith the Lord in the Prophet) but I spake not by them. This temptation miserably vexes many, that it grieves and repents them of their vocation. The Devill doth this to disquiet them who have begus well, and at length consume them with irkesomnesse. Therefore hee who is called, let him offer his mouth, receive his word; let him be an Instrument, not the Author. Hee who is not called, let him pray to the Lord of the harvest, that hee may send Labourers, and perfect strength one of the mouth of infants.

Answer. These words of Joel prescribe nothing; they only declare what God will doe in the last times: Hee will (say they) poure out of his Spirit on all flesh, and your sonnes and your daughters shall prophesie. That is, They shall apply the ancient prophesies, seeing plainly that they are testimonies of Jesus Christ and his Kingdome; Revel. 19. 10. and they shall speak of Gods marvellous works. This God shall doe saith Joel, and this they did, saith the story, in the second of Acts; and this is the prophesie which these words speak of: but I think it passeth the skill of an understanding and judicious Divine, to espy in them an injunction that Lay-men should preach Ministerially. Till I see proofes, naturally concluding, that there is in these words such a prescription, I shall repute the assertion of it to be but a groundlesse fancy.

The second Proofe is in Isaiah 44. 2. The words are these, I will poure water upon him that is thirsty, and floods upon the dry ground: I will poure my Spirit upon thy seed, and my blessing upon thine of spring.

Answer. These words prescribe nothing; they only pro­mise an effusion of the word of Grace, and the comforts of Grace, and of the Spirit of Grace, and blessing upon the Churches children, both Jew and Gentile. But I con­ceive it is a very hard task for the Objectors to prove, that they prescribe Lay-men, uncalled, to teach▪ For [Page 34] though the Lord bee pleased upon the Gentiles (who were as a thirsty and dry ground) to poure out his water, that is, make them partakers of the word of Grace, ac­cording to the comparison by Moses; Deut. 32. 2. and of the floods, that is, of the comforts of Grace, these living springs, as our Saviour calls them; Ioh. 7. 39. yet it is ridiculous to say, That therefore Lay-men, uncalled, may prophesie: and as in­consequentiall it is, to say, That because God will poure his Spirit on the seed of the Church, and his blessing on her of-spring, therefore Lay-men may preach. Though God poure his Spirit on the seed, yet the seed is not bound to poure out; but must stay till God have sent, and given a commission to goe and drop the word, Ezek. 21. 2. as hee did to the Prophet. Besides, the very next Verse in Isaiah 44. shewes, That the pouring of water, and floods, and the Spirit on the seed, is not a pouring that the seed should poure, but that the seed should grow and encrease: namely, in pie­ty, and in the exercise of the severall graces of the Spirit, This place therefore proves not the Objectors fancy.

Another Proofe they produce out of 1 Cor. 14. 29. Let the Prophets speak two or three, and let the other judge. And verse 31. Yee may all prophesie one by one, that all may learn, and all may be comforted. And the Reason is given, Verse 33. For God is not the Author of confusion, but of peace. Which doth prove, as they understand, That when men can prophesie and doe not, it causeth confu­sion and not peace.

Answer. This allegation proves not, that Lay-men may preach. Here, indeed, the Prophets are commanded to dispense the word orderly; but such who are no Prophets have hence no command for its dispensation. The Apo­stle would have but two or three of the Prophets to speak in their meetings or Congregations. A course much like to that in the Synagogues, wherein one read Moses, and another (as it is thought) read in the Prophets; Acts 13. 15. and [Page 35] when these had done, another expounded and spake a word of exhortation. This course the Apostle enjoynes, and shewes in the 31. verse the conveniency of it; Because hereby yee may (saith hee) all prophesie. Hee meanes not all the promiscuous company of the godly, for hee ac­counts it an absurdity to think all are Prophets; but hee meanes, 1 Cor. 12. [...]9. all who are Prophets may prophesie. And from the twelfth Chapter wee may gather, that three things must concurre in the prophesying of which hee speaks in this place. 1. The operation, that is, the act of prophesy­ing. 2. The administration, that is, the office or calling to prophesie. 3. The gift, or the enablement; so the Apo­stles meaning here is, All, that is, All who have not on­ly the gift, but likewise the calling from those Prophets, to whom the spirit of the Prophets are subject, may exer­cise themselves in prophesying by course, or in their seve­rall turnes. And hee gives the reason of this course which hee prescribes; because it is of Divine institution from God, for two ends: both that there may be no confusion in their meetings; and likewise, that peace may be main­tained in them. And he further tells the Corinthians, that, This course is observed in all the Churches of the Saints. this then is that which the Apostle prescribes, That the Prophets should exercise their gift of prophesying order­ly; but here hee enjoynes no Lay-men to become Pro­phets or Preachers.

I therefore exceedingly wonder, how the Objectors can affirm, and understand, that these words prove, That when men can prophesie and doe not, it causeth confusi­on and not peace! That which may be proved from them is, That men in their owne Callings, and particularly, Preachers in theirs, doing all thins orderly, shall avoyd confusion, and obtain peace in so doing. But it is an idle conceit, That these words teach, that men able to preach, and actually not doing so, cause confusion. Did our bles­sed Saviour (being able, never any abler to preach, yet not doing so for thirty years,) cause any confusion in the [Page 36] Jewish Church all that time? I think the Objectors dare not utter so blasphemous an affirmation. Even so Gods people, though able to preach, yet cause no confusion, though they are not Actors in so holy an employment. Confusion would then be caused, if what the Objectors plead for, were admitted; because an eversion of the di­stinction of Callings must needs succeed; for the sacred would hereby be blended with others, and every one (up­on his owne selfe-conceiteidnesse of parts and abilities) might appoint himselfe a Teacher: Which any may discern is near to confusion, who have read both that God hath appointed Stewards over his houshold, Watch­men and Leaders over his flock, Labourers in his harvest, divers Administrations, as well for the preservation of peace in the Church, as for the edification of it; and likewise, That none takes this honour on him, but such who are thereunto called. This quotation therefore will nothing advantage the Objectors.

The next place alledged, is, Numb. 11. 29. Would God all could prophesie.

Answer. This Scripture doth not prove that Lay-men may preach.

1. Because the prophesying here mentioned, is not a Salvificall teaching others, but a Politicall discoursing unto others: it is an uttering wise and grave Apothegmes or Councells, (as Moses did) concerning the publike af­fairs of Israel. The Spirit of prophesie, put on the Seven­ty, was, Numb. 11. 17. that they with Moses should beare the burthen of the people, that is, rule them: and their prophesying, therefore, was no more but a prudentiall speaking of things appertaining to rule. Moses his wish therefore is not, That all were able to preach, but that all were able to rule; and so proves nothing for the Objectors.

2. Moses his wish is, That all could prophesie, that is, That they were called to prophesie, and enabled there­unto, [Page 37] as these Seventy in the history were called, in that their names were writ to enter into the Tabernacle, v. 26. and they were enabled from God, hee put his Spirit on them; therefore this wish doth not justifie the intrusion of any into anothers Office, who is either uncalled, or ungifted. So that Moses his wish that all were Pro­phets, yet imports also, That till they are Prophets, as well by Calling as enablement, they must not pro­phesie.

3. Moses doth not absolutely wish, that all the peo­ple could prophesie; but hereby hee only intimates, that it would be no impeachment to him and his Authority, though all the Camp (if God thought fit) could prophe­sie; that is, be able to governe. His words are an answer to Joshuahs jealousie, lest the prophesying of Eldad and Medad, in the Camp, should derogate from Moses his Authority; Moses tells him, that for his sake hee would have none prohibited from prophesying; that is, from ruling; but hee wishes that all the people were fellowshelpers, and able Assistants to him in governing. This is the very true meaning of his wish. Which teacheth pious men, not to envy at the gifts and calling of others in the same Vocation with themselves; but it no way prescribes men of other Callings, to undertake, without call there­unto, the Office and Function of others. Therefore from hence, Lay-men can have no warrant for their under­taking to preach.

Another place alledged, is Acts 8. 1. At that time there was a great persecution against the Church, that was at Hierusalem, and they were all scattered abroad thorowout the regions of Judea and Samaria, except the Apostles. Compared (say the Objectors) with verse 3. and 4. As for Saul hee made havock of the Church, entring into every house, and haling men and women, committed them to prisor. Therefore they that were scattered abroad, went every where preaching the word.

[Page 38] From which place, the Objectors understand, That any, poor or rich, weak or strong, if they could teach, they became Dispensers. The same times (say they) are now; for the want of publike meanes, they were scattered, so are wee; Therefore, if God enable us, wee will take a course in private: if men send us (say they) to prison, God will send prison-comforts.

I perceive that the Objectors collect hence three things, 1. That any, of what condition soever may preach, though they bee no Ministers. This I conceive they prove from verse 1. All were scattered thorowout the regions of Judea and Samaria, except the Apostles, com­pared with verse 4. Therefore they who were scattered abroad, went everywhere preaching the word.

2. That the agreement of our times with these Primitive times, in dissipation or scattering, warrantizeth any, though no Ministers, to preach privately.

3. That if trouble should befall them for this their at­tempt, they should find like comfort in prison to that which these Primitive Christians found, being com­mitted to prison.

Answer. These three collections will find no defense from this Scripture, as shall be made apparent by our an­swer particularly to every one of them: And therefore,

I answer to the first, That this quotation proves not that any, rich or poore, weak or strong, being of other Callings, did Ministerially dispense the word. It is one­ly an history what was done upon the persecution of Hie­rusalem: as, 1. It sayes, That all were scattered, except the Apostles, that is, Many, or the most of beleevers: for wee must not think that none (but the Apostles) who professed the name of Jesus abode there, seeing wee read, that devout men carried Stephen to his buriall, verse 2. and that the Apostles (during this persecution) sent Barnabas as farre as Antioh, Acts 11. 12. to the Gentiles, who had turned to [Page 39] the Lord. And secondly, The history relates, that all who were scattered did preach.

The Objectors supposing that some of these were Lay-men, hence imagine, that Lay-men may preach.

Answer. Though it be granted that some of the scatte­red were Lay-men, and that they did preach, yet I dare confidently affirme, That not one of them who were Lay-men did Ministerially dispense the word. This will be evident, if wee find what kind of preaching These used. The text (according to the Originall) saith, they all who were scattered did Evangelize, that is, did shew the glad tidings of the word, or, did bring the word of glad ti­dings: All did thus. And if wee look further into the history, wee shall find, according to the two ranks of the Scattered, two kinds of Evangelizing by them. Such of them who were Ministers did ministerially Evangelize; but such who were Lay-men did Evangelize only dis­coursively. In the thirteenth verse it is said, That the Sa­maritans believed Philip Evangelizing; it is rendred Preaching: And the fifth verse tells how, and in what manner hee Evangelized, [...], hee preached (as an Ambassadour) Christ. Againe, some of those who were scattered, were men of Cyprus and Cyrene, and these also according to the quotation did Evangelize; and yet the Holy Ghost tells us how, and in what manner they did so; Acts 11▪ 19, 20. [...], they talked, or, discoursed of the glad tidings of Christ Jesus; first, only to the Jewes, and then also to the Greeks. So then, this Evangelizing or Preaching was but their discoursing and telling the Jewes and Greeks the good tidings of Christ, which any may doe. And this discourse is a kind of Preaching; but yet it is not the Preaching which is properly so called. And it is to be no­ted, that their talking and discoursing was available to the conversion of others.

[Page 40] If any reply, that the Holy Ghost useth the same word touching Peter and Johns preaching at Samaria, Acts 8. 25. and therefore it is likely these men of Cyprus and Cyrene did ministerially preach.

I answer; Peter and John did two wayes preach at Sa­maria: First, by their discourse they testified the truth of that which Philip had taught; and so may any godly man doe. But secondly, They did Evangelize▪ in many Villa­ges of the Samaritans, which I believe was as Philip be­fore had done, by speaking as Ambassadours from Christ; which only Ministers (as they were) may doe. The men of Cyprus and Cyrene did discoursively preach, as Peter and John did; but they preached not ministerially, as John and Peter. And I the rather think so, because the Holy Ghost, speaking of their preaching, useth a word signifying an ordinary talking, [...]. Plut in Alcib. but no artificiall speak­ing; whereas in describing Philips preaching, hee useth a word signifying his uttering as an Ambassadour▪ and deciphering Peter and Johns preaching, hee useth not barely the word of ordinary conference, but joynes with it another of witnessing and evangelizing; thereby shew­ing there was more than an ordinary discourse. And lastly, in setting down Barnabas his preaching, when hee came to Antioch, hee tells us, It was by publike exhorta­tion: giving us in all to note a difference of Ministeriall preaching from that manner of divulging by discourse, divine things, which is permitted to Lay-men.

Their second collection from this Scripture in Acts 8. is, That the agreement of our times with these Primitive, in point of dissipation, warrants any Lay-man to preach privately.

For they suppose, that upon the persecution, there was a Prohibition, or a Non-permitting the word to [Page 41] be publikely taught at Hierusalem. And then they imagine that there was private preaching in houses by those who were no Ministers. And hence they con­clude, That if God enable them, they will take a course in private.

Answer. Though wee grant that the publike dispensing of the word was interrupted by the persecution, and there­upon likewise, that the Christians met in private houses, where together they enjoyed the ordinances of the word and Sacraments; yet still it is to bee denyed, that the word was preached among them in any private house, by any Lay-man. Acts 5. 42. I believe (as most congruous to Scrip­ture) that when they met in houses, either an Apostle, or some other Minister among them did only teach. The Objectors must first prove, that any Lay-men in these Primitive times did at all, either in private or in publike, Ministerially preach, before they conclude hence the lawfulnesse of Lay-preaching. I have already shewed the contrary, and till it be as clearly disproved, neither I, nor others have reason to believe their bare affirm­ing it.

And to their resolution I say, This Scripture will not warrant it.

1. Because it relates nothing what these Primitive Christians did in private; and therefore they cannot be brought as a president of that, which is not recorded.

2. That which this Scripture teaches for imitation, is, That if the Church of God should be scattered through persecution, then the scattered may doe what they can to plant a Church elsewhere: Even as Philip preacht to the Samaritans, and Barnabas to them of Antioch; so Mini­sters at such times may dispense the word (if they can) in Popish, and unbelieving Countreys. And as the men of Cyprus and Cyrene did by discourse win many to the faith; so may Lay-men (in those barbarous Countreys [Page 42] whither they shall come,) assay by discourse and confe­rence to gain soules to the acknowledgement of Christ. This Scripture therefore allowes no private undertakings of Lay-men.

The third Collection (which I suppose by their words they make) is, That if trouble should befall them for attempting a private course of preaching, they then shall find like comforts, in prison, to that which these Primitive Christians found, being committed to prison.

Answer. If Authority shall commit any private Under­takers to prison, for their clancular and private preaching, surely there is no cause for such to expect or claime com­fort from God in prison; because the cause of their suffe­rings is not good. The Primitive Christians suffered for their Faith, for true Religion, for Righteousnesse sake, and so found prison-comforts; but these Undertakers will suf­fer for their own fancy, for a groundlesse opinion, for their unrighteous usurpation of anothers Function, and so may be sure they have no ground of comfort. S. Peter prohibits Christians to suffer as a busie-body in other mens matters; [...] Pet. 4▪ 15. the word is, [...], as a Bishop in anothers Circuit or Diocesse. If any uncalled will needs play the Bishop, in ordaining himselfe a Teacher, and take on him a Function, not committed to him, and shall for this presumption either be imprisoned, or otherwise suffer, hee (in S. Peters opinion) shall not suffer as a Christian, but as an evill-doer. And therefore such must not look for prison-comforts, if men send them to prison. Let this suffice to this allegation.

The last Proofe is 1 Pet. 4. 10. As every man hath received the gift, even so minister the same one to ano­ther.

Answer. The words of S. Peter exhort every man to [Page 43] help one another, according to those abilities which God hath given; but they are no command of Lay-men to turne Preachers.

The Objectors, supposing that many Lay-men have Ministeriall abilities, imagine that these words prescribe them Ministerially to dispense them.

Answer. Such a collection cannot be made hence, with­out wrong to the Text. S. Peter allowes all to minister their gifts; but withall gives the limitation, or rather the direction how to minister them; namely, As they have received them. Such then who have received gifts Mini­steriall, and publikely to be dispensed to others, (accor­ding to the Text) must so dispense them; but such who have no such receiving of their gifts to be so employed, can from this Text have no warrant for the Ministe­riall dispensation of their gifts, it onely commanding so to minister them, as every man hath received. Some have gifts given, yet they themselves are not given; and therefore they must not ministerially dispense their gifts without Call. Others (namely such who are Ministers) have both gifts, and themselves are also given, Ephes. 4. 11, 12. For the perfecting of the Saints, for the work of the Ministry, and for the edifying of the body of Christ. And therefore they are accordingly bound to dispense themselves, and their gifts. This Text only enjoynes in the generall, how the gifts of every one in their severall Callings are to bee employed; but it no way enjoynes a dispending of per­sonall gifts, in a Calling not personally our owne. In one word, Though some Lay-men may be supposed to have Ministeriall abilities, or gifts, yet seeing they want Ministeriall faculties, or allowance, (being neither by God, nor his Church thereunto called) they are not bound Ministerially to employ their gifts. And I be­lieve it will be a hard work for the Objectors to make it evidently apparent, that these words of S. Peter enjoyne Lay-men to preach.

[Page 44] According to your desire, I have endeavoured fully to resolve you. These Meditations (as you desired) were penned at spare times, (which were but few) for the justi­fication of a pretious truth against a vain fancy; and for the defense of Gods wisedome, in distinguishing the holy and other Callings from some mens folly, who by their presumptuous conceit would bring in a confusion. The Lord blesse to you, and to every Reader what is writ, and deliver you all from the leaven of presumption. So sayes your friend, the servant of Jesus Christ, and of his servants which are in Bengeo.