An antidote against lay-preaching, or, The preachers plea in a discourse answering such objections which were given to a conscientious friend : who for his satisfaction requested a resolution : in which discourse is proved that preaching of the Word is a peculiar calling to be undertaken by none without a speciall call : and that more is required in such who undertake it than abilities : in which likewise other incidentall questions and cases concerning the profession of preachers are discussed. Bewick, John. This text is an enriched version of the TCP digital transcription A69570 of text R22339 in the English Short Title Catalog (Wing B2192). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 100 KB of XML-encoded text transcribed from 24 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2017 A69570 Wing B2192 ESTC R22339 12621028 ocm 12621028 64508 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A69570) Transcribed from: (Early English Books Online ; image set 64508) Images scanned from microfilm: (Early English books, 1641-1700 ; 250:E136, no 32 or 250:E140, no 10) An antidote against lay-preaching, or, The preachers plea in a discourse answering such objections which were given to a conscientious friend : who for his satisfaction requested a resolution : in which discourse is proved that preaching of the Word is a peculiar calling to be undertaken by none without a speciall call : and that more is required in such who undertake it than abilities : in which likewise other incidentall questions and cases concerning the profession of preachers are discussed. Bewick, John. [2], 44, [1] p. Printed for Andrew Crook, London : 1642. Copy 250:E.140, no. 10 lacks additional page at end. Attributed to John Bewick. cf. BLC. Reproduction of original in Thomason Collection, British Library. eng Preaching. Great Britain -- Religion -- 17th century. A69570 R22339 (Wing B2192). civilwar no An antidote against lay-preaching, or The preachers plea· In a discourse answering such objections, which were given to a conscientious frie Bewick, John 1642 17420 35 30 0 0 0 0 37 D The rate of 37 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2006-04 TCP Assigned for keying and markup 2006-04 Aptara Keyed and coded from ProQuest page images 2006-05 Judith Siefring Sampled and proofread 2006-05 Judith Siefring Text and markup reviewed and edited 2006-09 pfs Batch review (QC) and XML conversion AN ANTIDOTE AGAINST LAY-PREACHING , OR THE PREACHERS PLEA . In a Discourse answering such Objections , which were given to a conscientious friend ; who for his satisfaction requested a resolution . In which Discourse is proved , that preaching of the Word is a peculiar Calling , to be undertaken by none without a speciall Call : and that more is required in such who undertake it , than abilities : in which likewise other incidentall Questions and Cases , concerning the Profession of Preachers , are discussed . The Lord gave the Word : great was the company of those that published it , Psal. 68. 11. No man taketh this honour unto himselfe , but he that is called of God , as was Aaron , Heb. 5. 4. LONDON , Printed for Andrew Crook , Anno 1642. The VVriting occasioning the ensuing Discourse . THe places of Scripture underwritten , which some doe bring to prove That a man who hath the gift of the spirit , and can preach , may preach the Gospel of what calling soever he be . To prove it lawfull , they quote 2 Acts 17 , 18. from which place they understand , that not only they that have been at the University , and have gotten learning , that they only should be Teachers ; but they also to whom is given the gift : Ergo if I can teach and edifie my breathren , and my brethren can teach to edifie me , it is lawfull although we be but Tradesmen ; for the Apostle did labour with his hands , and yet a Teacher ; and many others besides , 2 Thes. 3. 8. By way of Reason , thus . 1. A Teacher is knowne to be called of God by those qualifications and gifts which hee hath received : but many of Gods people have the gift to teach and resolve doubts ; Ergo they are called , and therefore bound to teach . 2. Every man who hath a gift which is spirituall , it is his talent ; and he who useth not his talent , God will take it from him , and cloath him with shame and a curse : Ergo men are bound to use their gifts . And this is the way which we have prescribed . 2. Joel . 28. 44 Isaiah 3. 1 Cor. 14. 29. 1 Cor. 14. 31 , and 33 ver. The Reason is given , 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 . 11 Numb. 29. Would God all could prophesie . 8 Acts 1. compared with the third and fourth verses of that Chapter . From which places they understand , that any one poore or rich , weak or strong , if they could teach , they became Dispensers . The same times are now for the want of publick meanes ; they were scattered , so are we . Therefore if God enable us , we will take a course in private . If men send us to prison , God will send prison-comforts . 1 Pet. 4. 10 , 11. As every man hath received a gift , so let them administer the same one to another . In this thing I desire to be resolved , being of my selfe but weak , and not able fully to answer it . An Answer to the former VVriting . I Have seriously pondered the paper ; and according to your desire have returned an Answer , to help you to a satisfaction in those things , wherein some have sought to scruple you . All which ( by the assistance of God ) I have throughly sifted , and I hope shall discover what bran was presented by the Objectors in stead of the pure manchet of Gods word . The maine assertion in the paper is this . A man that hath the gift of the Spirit , and can preach , may preach the Gospel , of what calling soever we be . The proofs alledged seeme to prove two things . First , That any , of any Profession , may preach , being enabled . And Secondly , That such ought to doe so , especially in the want of publique meanes . I conceive , that the Affirmers of these things doe not understand by this word Preaching , and Teaching : preaching , as it is largely taken for any kinde of notifying , and making known the Gospel of Christ , or the Oracles of God : for then what need this controversie , since it is well knowne , that there are many wayes thus to doe ? as namely , by Conference , so Aquila and Priscilla expounded to Apollos the way of God more perfectly . Or by Catechising ; so Theophilus was instructed , that thou mightest know the certainty of those things , wherein thou hast been catechised ; so is the originall , though in our English transion it is rendred , instructed Or by Writing , in which respect Solomon is called a Preacher , because by his writings he published those truths wherewith the Spirit inspired him . Or by reading ; and so the Prophecy of Ieremiah , and the minde of the Lord was made knowne to the Jewes by Barucks reading . Yea any other meanes by which the truth is made knowne , may in a sense be called Preaching : but I think they meane not this generall kinde of Preaching ; but by Preaching they meane ( as it is in a restricted sense taken ) An expounding of Scripture by doctrinall deducing of instructions , and conscientiall applications of them to the Hearers by way of dilating or enlargement . Or more briefly : by Preaching they mean A speaking unto men for exhortation , edification , and comfort . I beleeve they meane this , by the word Preaching ; for so their proofs seeme to prove . And therefore I will propose against their phancy , of the lawfulnesse for any ( of any calling being able ) to preach , five Propositions , as an Antidote : which when I have discussed , I will punctually answer the paper . The Propositions considerable are these . 1 Preaching or dispensing of the word is a peculiar calling distinct from other callings . 2 Not any of another calling ought to dispense the word ( preachingly ) till they are thereunto called . 3 In the Call to preach , more things are required than endowments to preach : without which things no man hath a Call to that function . 4 Men of other Professions , though enabled with spirituall gifts , yet are not to undertake preaching , till they are thereunto lawfully called . 5 Such as take on them that calling , after lawfull Call thereunto , ought not to intangle themselves in worldly emploiments , and follow their wordly calling . Of all these I will say something ; and then come to answer the paper . CHAP. I. The first Proposition . Preaching of the word ( that is , an expounding or interpreting it , thence drawing out Doctrines of instruction , and applying them to severall sorts of Hearers gathered together to heare ) is a peculiar calling , distinct from other callings . A Calling is a certaine kinde of life , 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 , 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 : 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 , and the end of it is very profitable . In one Scripture it is called a teaching Priesthood , without which the people were miserable : in another it is called vision , without which the people perish . S. Paul calls it the ministry , and likewise teaching , 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 , they are ranked into two sorts , him that is taught , and him that teaches : And both sorts are to attend to the proper and peculiar services , 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 , 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 . 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 . CHAP. II. The second Proposition . Not any of another calling ought to dispense the word Preachingly , ( that is , as wee have before explained the word Preaching ) till they are thereunto called . 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 . 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 , 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 , 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 , 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 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 ; they pretend Scripture , and use many goodwords ; In these they glory ; and by these they work dece it fully , transforming themselves into the Ministers of Christ ; they use smooth insinuations , creeping into houses ; they are full of flattering and enticing language : 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 , 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 , 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 , but not without Gods call thereunto ; For in old time , 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. Noah is called a Preacher of righteousnesse , but not without Gods warrant ; for hee did according to all that God commanded him : 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 . 3. Abraham is called a Prophet , but the Lord assigned him his work . 4. The Levites were Instructors ; but God appointed them to that function . 5. Let us descend to the Prophets , every one of them mentions his Call . 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 ; and Ezekiel of his ; yea , and all the rest were sent of God . Amos professes , that hee was of another calling , before the Lord called him to prophesie : 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 ; but not without command from God : There was a man sent from God whose name was John . 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 , was then fulfilled , when he took up a book and read , and expounded . 3. The Apostles were immediately called to this work by Christ , and so S. Paul was called to bee an Apostle . 4. The Apostles set Elders to teach the Churches and Congregations which were obedient to the faith , and so did S. Paul and Barnabas . And wee read of the Elders of Ephesus , 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 : 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 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 , 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 , 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 , 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 . CHAP. III. The third Proposition . In the call to Preach , more things are required than endowments to Preach , without which things no man hath a call to that function . Or more briefly thus : More is required in the call to Preach , than abilities thereunto . 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 ; 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 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 . 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 : 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. 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 . This Ability , by our Saviour is called a mouth of wisedome : and by S. Paul , a door of utterance . By opening the door of utterance we are to understand not only opportunities to preach , 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 : 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 , 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 . Such a work had the house of Stephanas on them ; and such a work was wrought on Isaiah , his tongue was touched , God gave him gifts , and then made him exceeding willing to employ them ; 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 . Againe , many affect this calling , but want gifts : neither are they hereunto called by God ; 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 , hath abilities , and the spirit within him constraines him : whose spirit the Lord hath stirred up , 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 among many witnesses , 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 ; that they may faithfully open the whole councell of God to his people . First , Ability and skill above ordinary beleevers must be in a Preacher . 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 , rightly dividing the word of truth ; like Apollos , being one eloquent and mighty in Scripture : Therefore hee is called an Interpreter . Hee must be one ( like John ) who hath taken Gods book , and in some measure hath eaten it . Hee must also have 2. Ability to instruct . Hee must be a store-house of knowledge : 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 , 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 , that hee may know how to speak a word in season to him who is weary . He must be Gods Steward , knowing how to give a portion of meat in due season to his houshold : ministring milk to babes , and strong meat to riper Christians : 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 . 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 have given no attendance to reading ; 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 : 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 : being no way negligent , but instant in season , 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 , 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 Elders , and left Titus in Crete to doe so : That Blessed Apostle glories that hee was separated to preach the Gospel : Separated , namely , as by God in his counsell and decree , so also ( according to Gods own appointment ) hee was hereunto separated by the Church . 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 , by Prayer , and Imposition of hands , 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 , 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 , 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 . CHAP. IV. The fourth Proposition . Men of other Professions , though enabled with spirituall gifts , yet are not to undertake preaching , till they are thereunto lawfully called . 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 ; 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 , 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 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 ; 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 . David , though a man after Gods own heart , and one who had more under standing than all his teachers , yet forsook not either his Calling of feeding sheep , 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 ; and though hee had gifts beyond Angelicall and humane conception , 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 . And when hee began to preach hee was thereunto first called , as in the second Reason of the second Proposition hath formerly been manifested . 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 . CHAP. V. The fifth Proposition . Such as take on them that Calling , after lawfull call thereunto , ought not to entangle themselves in worldly employments , and follow their worldly Calling . 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 , 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 : 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 . The words are very plain ; Thou therefore endure hardnesse , as a good souldier of Christ : And again , 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 , 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 , 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 , 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 , sometimes all day , oft all night , and many times for nothing . 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 , 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 reckoned by the Jewes to be towards fifty . 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 , ( and such it seemes there were in the Apostles times ) count Preaching nothing , because they know not experimentally what it means ; but such who labour in the word and doctrine ( as the Apostle did ) will with him acknowledge , that in Preaching they spend and are spent , 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 , 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 . CHAP. VI . I Now come to discusse the Contents in the Paper . Wherein , To prove that a man , who hath the Gift of the Spirit , may preach the Gospel , of what Calling soever hee be , is quoted Acts 2. 17 , 18. The words are these : It shall come to passe in the last dayes , saith God , I will poure out my Spirit on all flesh , and your sonnes and your daughters shall prophesie , and your young men shall see visions , and your old men shall dreame dreams : And on my servants , and on my handmaids I will poure out in those dayes of my Spirit , and they shall prophesie . From which place they understand , That not only they that have been at University , and have gotten learning , that they only should Teach ; but they also to whom is given the Gift . Therefore : If I can teach and edifie my Brethren , and my brethren can teach to edifie Me , It is lawfull , although wee be but Tradesmen ; For the Apostle did labour with his hands , and yet a Teacher ; and many others besides . 2. Thess. 3. 8. 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 , and hee had breathed on them the holy Ghost ; yet would they not preach till they had a speciall Call , and were authorized thereunto by power from on high , 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 ; 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 who spake openly to the world , and ever taught in the Synagogue , and in the Temple , whither the Jewes alwayes resort , 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 , 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 . Therefore for the clearing of this place from the absurd collection , 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 prophesie . And 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 , 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 them , as hath been shewed . Let this suffice for answer to the quotation in Acts 2. 17. 18. CHAP. VII . TO that which is added , That Trade smen may preach , because the Apostle did labour with his hands , and yet a Teacher ; and many others besides . 2 Thes. 3. 8. 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 . And for this cause the Ministers of the Waldenses did work to sustaine themselves ; 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 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 . 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 , 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 , as to worke in Tent-making . Hee tells the Thessalonians , that hee did not eat any mans bread for nought , 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 . And hee tells the Ephesians , You your selves know , that these hands have ministred unto my 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 , or tutoring of Youth ; for so Samuel , a Prophet , had a school of young Prophets at Ramah , 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 , 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 , &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 . 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 . Now in this case a Minister may undertake Callings lawfull , though unbefitting his person and function . The case of learned Musculus was lamentable ; 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 , 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 ? 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 . CHAP. VIII . THe first Reason brought by the Objectors , is this : A Teacher is known to be called of God , by these qualifications and gifts which hee hath received : But many of Gods people have the gift to teach and resolve doubts ; Ergo , They are called , and therefore bound to preach . 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 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 . 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 . CHAP. IX . The second Reason of the Objectors is this : Every man who hath a gift which is spirituall , it is his talent ; and hee who useth not his talent , God will take it from him , and cloath him with shame and a curse : Ergo , Men are bound to use their gifts . 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 , and bring up his children and family in the nurture and admonition of the Lord . Secondly , That thereby with greater prudence hee may discerne what is publikely taught by his Pastor , and so retain that which is good , 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 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 : * 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 . CHAP. X. THe Objectors say , that this is the way which is prescribed : And they alledge sundry Scriptures for proofe . Their first allegation is in Joel 2. 28. The words are , I will poure out of my Spirit on all flesh , and your sons and your daughters shall prophesie , &c. 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 ; 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 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 ; and of the floods , that is , of the comforts of Grace , these living springs , as our Saviour calls them ; 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 , 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 ; and 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 , 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 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 , 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 , 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 prison . Therefore they that were scattered abroad , went every where preaching the word . 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 , to the Gentiles , who had turned to 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 , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 ; {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 . 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 , 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 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 . 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 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 ; the word is , {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} , 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 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 , 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 . 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 . John Bewick . Thanks be to God , through our Lord Jesus Christ , 1 Cor. 15. 57. FINIS . The Authour to the Printer . I Vnderstand that you have a perfect Copy of a Treatise , Entituled , An Antidote against Lay-Preaching : or , The Preachers Plea . It was intended for the satisfaction of a private friend , and of such to whom hee pleased to communicate it . The importunity of some who have seen it , hath prevailed with me , not to be against its Printing . Doe therefore your duty , if you conceive ( either by your selfe , or some others ) that thereby some abler Pen-man may be awaked , the Ministry encouraged , the contrary minded better instructed , the Churches peace and Gods glory more promoted . Your friend , I. B. Notes, typically marginal, from the original text Notes for div A69570e-390 18 Acts 26. 1 Luke 4. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Eccles ▪ 1. Ierem 36. 1 Cor. 14. 3. Notes for div A69570e-730 Perkins in his Treatise of Callings . 12 Eccles. 10 , 11. 28 Mach , 19. 2 Chron. 15. 3 , 5 , 6. 29 Prov. 18. ● Colos. 17. 1 Tim. 1. 12. 24 Numb. 5. 6 Gal. 6. 12 Rom. 6 , s , 3. 5 Heb. 4. 9 Cant. 3. Notes for div A69570e-1160 ser● 23 21. Verse 32. Mat. 7. 15. Ioh. 10. 8. 2 Tim. 3. 5. Rom 10 18. 2 Cor. 11. 12 , 13. 2 Tim. 3. 6. 1 Pet 2. 3. 2 Pet. 2. 3. Rom. 16. 17 , 8. Iude 14. 2 Pet. 1. 21. 2 Pet. 2. 5. Gen. 6. 12. Gen. 20. 7. Gen. 18. 19. Heb. 5. 4. Isa. 6. 8. ler. 1. 5. Ezek. 3. 4. Luk. 1. 70. Amos 7. 14. Mat. 3 1 , 2. Ioh. 1. 6. Mat. 10. 40. Luk. 4. 18. Mat 10. 40. Rom. 1. 1. Acts 14 23. Acts 20. 28. 1 Pet. 5. 2. Tit. 1. 5. 2. Tim. 2. 2. Mat. 28. 19 , 20. Notes for div A69570e-2290 2 Cor. 3. 8. 1 Tim. 1. 12. Mat. 9 3● . 2 Cor. 3. 5 , 6. Luk. 21. 15. Colos. 1. 3. 1 Cor. 16. 9. 2 Cor. 5. 18. 1 Cor. 16. 15. Isa. 6. 7 , 8. Rom. 1. 15 ▪ Pro 16. 1. Hos. 4 6. Iob 32. 18. Hag. 1. 14. 2 Tim. 2. 2. Luk. 11. 52. Acts 20. 27. 2 Tim. 3. 16. 2 Tim. 2. 15. Acts 18. 24. Iob 33. 23. Revel. 10. 8. Mal. 2. 7. Mat. 13. 52. Isa. 50. 4. Luk. 12. 42. Heb. 5. 13 , 14. Ioh. 21. 15 , 16 , 17 , Tit. 1. 9. 1 Tim. 4. 13. 1 Cor. 4. 1 , 2. Acts 20. 27. 2 Tim. 4. 2 , 5. Ioh. 10. Tit. 1. 5. Rom. 1. 1. G●l . 1. 15. Acts 13. 2. 1 Tim. 5. 22. 1 Tim. 4. 14. 1 Tim. 3. 10. 1 Thess. 2. 4. Notes for div A69570e-3510 1 Cor. 7. 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . 1 Thess. 4. 11. 1 Cor. 9. 11. 1 Sam. 13. 14. Psal ●19 . 99. Psal 78. 70 , 71 , 72. Mar. 6. 3. Colos. 1. 19. Luke 3. 23. Notes for div A69570e-3850 Acts 6. 4. Verse 2. 2 Tim. 2. 3 , 4. ●u● . 9. 52. 1 Tim. 4. 13 , 14 , 15. Eccles. 12. 12. Mar. 4. 19. Luk. 5. 5. Isa. 49. 4. Ioh. 8. 57. 2 Cor. 10. 12 , 13 , 14 , 15. 1. Tim. 5. 17. 2 Cor. 12. 15. Phil. 2. 17. CHAP. 7. Notes for div A69570e-4310 Ioh. 20. 22. Luk. 24. 49. 2 Cor. 10. 12 , 13 Ioh. 8. 20. Acts 6. 4. 1 Tim 2. 12. 1. Cor 14. 34 ▪ 35. Ephes. 3. 5. Notes for div A69570e-4880 ● Thes 3. ● . So they professe in their answer Ad l●teram Augustini Olmucensis , Anno 1508. Edit. Ambros. in 1 Cor. 9. Forma vult este caeteris , ut ubi vident non exped●re , et am 〈◊〉 non utantur . 2 Cor. 11. 12. Acts 18. 3. 2 Thes. ● . 8. 9. Acts 20. 34. 1 Sam. 19. 20. 2 King. 4. 38. 1 Cor 4. 11 , 12. Vers . 14. 2 Cor. 11. 9. 1 Tim. 5. 18. Melchior . A●amus in vita Musculi . 1 Cor. 4. 14. 1 Cor. 9. 6. Notes for div A69570e-5580 1 Tim. 3. 10. Notes for div A69570e-5700 1 Cor. 14. 34. Eph. 6. 4. 1 Thes. 5. 21. * 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. Notes for div A69570e-5880 Revel. 19. 10. Deut. 32. 2. Ioh. 7. 39. Ezek. 21. 2. Acts 13. 15. 1 Cor. 12. ●9 . Numb. 11. 17. Acts 11. 12. Acts 11 ▪ 19 , 20. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} . Plut in Alcib . Acts 5. 42. ● Pet. 4 ▪ 15. Ephes. 4. 11 , 12.