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 special Call: and that more is required in such who undertake it, than abilities: in which likewise other incidental 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 himself, but he that is called of God, as was Aaron,  Heb. 5. 4. 
LONDON, Printed for Andrew Crook, Anno 1642.   

The writing occasioning the ensuing Discourse.  
THe places of Scripture underwritten, which some do 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 lawful, 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 edify my brothers, and my brethren can teach to edify me, it is lawful 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 known to be called of God by those qualifications and gifts which he hath received: but many of God's 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 spiritual, it is his talon; and he who useth not his talon, God will take it from him, and clothe 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 prophesy, and do not, it causeth confusion, and not peace.  
11 Numb. 29. Would God all could prophesy. 8 Acts 1. compared with the third and fourth verses of that Chapter.  
From which places they understand, that any one poor or rich, weak or strong, if they could teach, they became dispenser's.  
The same times are now for the want of public means; 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 myself but weak, and not able fully to answer it.   

An Answer to the former writing.  
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 God's word.  
The main 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 alleged seem to prove two things.  
First, That any, of any Profession, may preach, being enabled. And Secondly, That such aught to do so, especially in the want of public means.  
I conceive, that the Affirmers of these things do not understand by this word Preaching, and Teaching: preaching, as it is largely taken for any kind of notifying, and making known the Gospel of Christ, or the Oracles of God: for than what need this controversy, since it is well known, that there are many ways thus to do? 
18 Acts 26.  as namely, by Conference, so Aquila and Priscilla expounded to Apollo's the way of God more perfectly. 
1 Luke 4.  Or by Catechising; so Theophilus was instructed, that thou mightest know the certainty of those things, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  wherein thou hast been catechised; so is the original, though in our English transion it is rendered, instructed Or by Writing, in which respect Solomon is called a Preacher, 
1 Eccles▪ 1.  because by his writings he published those truths wherewith the Spirit inspired him. Or by reading; and so the Prophecy of Jeremiah, and the mind of the Lord was made known to the Jews by Barucks reading. 
Ierem 36.  Yea any other means by which the truth is made known, may in a sense be called Preaching: but I think they mean not this general kind of Preaching; but by Preaching they mean (as it is in a restricted sense taken) An expounding of Scripture by doctrinal 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 believe they mean this, 
1 Cor. 14. 3.  by the word Preaching; for so their proofs seem to prove. And therefore I will propose against their fancy, of the lawfulness 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 spiritual gifts, yet are not to undertake preaching, till they are thereunto lawfully called.  
5 Such as take on them that calling, after lawful Call thereunto, ought not to entangle themselves in worldly employments, and follow their worldly calling.   
Of all these I will say something; and than 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 several sorts of Hearers gathered together to hear) is a peculiar calling, distinct from other callings.  
A Calling is a certain kind of life, 
Perkins in his Treatise of Callings.  ordained and imposed on man by God, for the common good. Now it is certain, that God hath constituted, and appointed some men to spend their days 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  go 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 hear 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 success, preach, unless 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 was 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 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 shows 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 several 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 wilderness, journeying to Canaan, a type of the Church of Christ through many tribulations and afflictions travelling to heaven. In the camp of Israel the several orders and ranks assigned, were to be kept, and none were to usurp the priest's office; and the Israelitish camp was never so comely as when every one in it kept within order. Even so it is with Christ's 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 Christ's people (Unless called) must usurp 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 own 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 several 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 wilderness, to have the Levites a distinct order among them; even so he 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 foolishness of preaching he pleases to save them that believe. 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 we have before explained the word Preaching) till they are thereunto called.  
THe Reasons proving this, shall be only two; because prolixity is to be avoided in a matter well known to every one, who is conversant in holy Scriptures.  
First Reason is, Because God disapproves, yea detests, and complains against such, who undertake preaching without a call. 
ser● 23 21.  I sent not (saith he) these Prophets, and they have run; I spoke 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 less, in bidding us beware of false Prophets, 
Mat. 7. 15.  which come (saith he) unto you in sheep's clothing, 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 own accord, being unsent of God. The phrase of coming to any, when it is in the new Testament applied to forbidden Teachers, intimates both their presumptuous rashness, and sacrilegious boldness to teach, being not sent thereunto. And therefore our Saviour saith, 
Ioh. 10. 8.  All that have come before me, are thieves 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 prophesy, and teach, and these our blessed Saviour brands with the name of thieves; because they usurped another's 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 (Says our Saviour) in sheep's clothing. In every thing outwardly they seem sheep: they have a form of godliness; 
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 seem sheep. Yet their allurements to withdraw Christ's flock from hearing Christ's voice in the Pastors set over them, are an evident manifestation of them to be no other than ravenous wolves, though their pretences and outward shows seem otherwise; for they are no other but such who intend to prey upon Christ's flock, having once divicted them, and withdrawn them from the shepherd's tents: Therefore one Apostle tells us, That through cove to rcusnesse, 
2 Pet. 2. 3.  they with feigned words will make merchandise 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 own belly; and by good words and fair speeches, they deceive the hearts of the simple. This is another description of the usurpers of sacred Preaching. The sum 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 we cannot read, either in the Old or New Testament, of any Godly Preacher who taught others, by Preaching, before he was thereunto divinely called. This is apparent from the enumeration of particulars. 1. Enoch, the seventh from Adam, is said to have Prophesied, 
Jude 14.  but not without God's 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 he pleased God, Heb. 11. 5.) spoke as they were moved by the holy Ghost. 2. 
2 Pet. 2. 5.  Noah is called a Preacher of righteousness, but not without God's warrant; for he did according to all that God commanded him: 
Gen. 6. 12.  namely, he built the Ark, and forewarned the world of God's judgement; every stroke he gave, and every nail also which he drove in the building, was a real 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 says, I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? then said I, Here I am send me. And he said, go 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 he was of another calling, 
Luk. 1. 70.  before the Lord called him to prophesy: 
Amos 7. 14.  I was (saith he) no Prophet, nor the son of a Prophet, but I was an herdman and a gatherer of Sycomore fruit: And the Lord took me as I followed the flock, and the Lord said to me, go prophecy unto my people Israel.  
Pass we 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 himself did not preach without a call thereunto; he was sent to do so. And this sending Christ to preach, was fore-prophesied in Isaiah 48. 16. & Isa. 61. 1. &c. Which last Scripture, our Saviour says, 
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 be 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 we 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 apostolical call to preach the Gospel. 5. The Apostles appointed certain to ordain 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 apostolical, are ordained, are called by Christ to preach, but mediately; namely, by such, who, under Christ, are appointed to be over certain places to ordain Preachers. S. Paul tells Titus, 
Tit. 1. 5.  that, For this cause he left him in (reet, that he should set in order the things that are wanting, and ordain Elders in every City, as he had appointed him. And he commands Timothy, that, The things which he had heard of him, 
2. Tim. 2. 2.  among many witnesses, the same he should commit to faithful men, who shall be able to teach others also. Now these faithful men (to whom the Apostles committed the power of Ordination) did ordain others, and by this means the order of Preachers is successively to continue, till Christ's second coming. So than they (whom Christ calls to preach) are ordained thereunto by men, whose Authority hath been derived unto them from the Apostles; and the Authority apostolical to ordain such, who should have power to ordain others, was from God; and accordingly, Christ promises to be with them always, 
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 be with them (in the gifts and assistance of the Spirit) who (by ordination apostolical) are sent to teach all Nations, and baptize them; while they teach them to observe whatsoever I commanded you. The sum of this historical narration is this: we 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 he was called: Therefore I conclude, that it is an unlawful act, without any holy precedent, as this second Reason shows; 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 be 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. Personal Qualifications for the discharge of it. 3. Ecclesiastical Authorization for its fulfillance. That all these are requisite in the call to preach, we may two ways collect.  
1. The Church of Christ is considerable both as it is a communion and society of the faithful, whose government (so considered) is spiritual: 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 needful. Hence our Ministry, among other reasons, is called, the Ministry of the Spirit; 
2 Cor. 3. 8.  because, as it is in spiritual things, so it is from the Spirit of Christ, working in the heart of some, according to his ordinance, to undertake this calling. Again, the Church of Christ is also considerable, as it is an external society; and so (according to the large circuit. of it) it hath several companies, which are to be governed by the word of Christ, and by the sword of those Magistrates (God's Vice. gerents) who rule over such several companies: Therefore, accordingly, such personal qualifications (as the word hath appointed) are required to be in such, who execute the ministry in these several Christan societies; and likewise public authorising them so to do, from such who are appointed to be 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: he hath the keys, and therefore he must open the door of gifts and abilities, and endue such whom he appoints to this work. Again, he hath also committed the keys 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; he counted me faithful, putting me into the Ministry. And this is requisite in every ones call to it; because God is the Lord of the harvest, and must be 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 ministerial calling is styled in Scripture, The opening of the door. Now God opens two doors to every one, whom he puts into the office of teaching.  
1. 
2 Cor. 3. 5, 6.  he opens the door of gifts: we are not sufficient of ourselves to think any thing as of ourselves, 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 wisdom: 
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 preach: an internal faculty fitting for the Ministry. God first furnishes the mind with knowledge of divine things, he first gives abilities to manifest them, before one have opportunity; therefore he is said to commit to us the Ministry of reconciliation: 
2 Cor. 5. 18.  he first teaches what we shall say, before he sends us on his message: Till God hath opened the door of gifts, there is no sending from him on his Embassage  
2. He 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 itself 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, he 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 suitable to this than any other learned calling; and when the desire of his soul is to serve in the Church, then doubtless God hath called such an one to preach; because hereunto he hath opened his heart: which opening contains the desires of the soul to enter into this calling, and also the willingness of the heart to embrace the work of it.  
They then are by God put into the Ministry, to whom he hath given both ability and an heart to teach. Many have gifts, but no heart; these God doth not call; for he first gives the preparations of the heart. 
Pro 16. 1.  again, many affect this calling, but want gifts: neither are they hereunto called by God; 
Hos. 4 6.  for he 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, 
Job 32. 18.  hath abilities, and the spirit within him constrains him: whose spirit the Lord hath stirred up, 
Hag. 1. 14.  as he did the Temples Builders, he surely is a spiritual Builder, one who is called by God to preach. This is the first Requisite  
2. The second Requisite is personal Qualifications: He is not a Teacher sent of God, who wants the essential 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, 
2 Tim. 2. 2.  the same commit to faithful 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 council of God to his people. 
Acts 20. 27.   
First, Ability and skill above ordinary believers must be in a Preacher. 
2 Tim. 3. 16.  The man of God must be throughly furnished unto every good work: and particularly he must have  
1. Ability to expound Scripture: being a workman who needs not to be ashamed, 
2 Tim. 2. 15.  rightly dividing the word of truth; like Apollo's, 
Acts 18. 24.  being one eloquent and mighty in Scripture: Therefore he is called an Interpreter. 
Job 33. 23.  he must be one (like John) who hath taken God's book, 
Revel. 10. 8.  and in some measure hath eaten it. He must also have  
2. Ability to instruct. He must be a store-house of knowledge: 
Mal. 2. 7.  The priest's lips shall keep knowledge, and they shall seek the law at his mouth; for he is the messenger of the Lord of hosts. Every Scribe (saith our blessed Saviour) which is instructed unto the kingdom of God, 
Mat. 13. 52.  is like an householder which brings forth out of his treasury things old and new. he must have  
3. Ability seasonably to apply the truth. He must have the tongue of the Learned, 
Isa. 50. 4.  that he may know how to speak a word in season to him who is weary. He must be God's Steward, 
Luk. 12. 42.  knowing how to give a portion of meat in due season to his household: 
Heb. 5. 13, 14.  ministering milk to babes, and strong meat to riper Christians: 
Ioh. 21. 15, 16, 17,  He must have skill to feed Christ's lambs, and Christ's sheep. He 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 human 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; 
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 essential 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 faithful. A Teacher is a Dispenser of the precious blood of Christ, of the precious promises of the Gospel, of the word of God, and of the unsearchable riches of Christ; and therefore he 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 do the work of an Evangelist, and to make full proof of his Ministry. These are the personal endowments required in a Preacher: And this is the second Requisite.  
Thirdly; The third Requisite is ecclesiastical 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, he must have a visible Call by those who are delegated under Christ to ordain such, who are to fulfil the work of the Ministry. This visible Call, I name ecclesiastical Authorization, which is not only a solemn 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, he ought not to do those acts on which the edification of Christ's people publicly 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 trial of gifts and life, fit for it. Thus S. Paul ordained Elders, 
Tit. 1. 5.  and left Titus in Crete to do so: That Blessed Apostle glories that he was separated to preach the Gospel: 
Rom. 1. 1.  Separated, namely, as by God in his counsel and decree, 
G●l. 1. 15.  so also (according to God's own appointment) he was hereunto separated by the Church. 
Acts 13. 2.  he then who is called according to God's own appointment, must be separated or set apart by the Church governors (I mean Bishops) to give himself wholly to teach. Which separation being done solemnly, 
1 Tim. 5. 22.  by Prayer, and Imposition of hands, 
1 Tim. 4. 14.  is called Ordination.  
2. Derivation of actual power to fulfil the Ministry, is the other branch of ecclesiastical Authorization: and this is after the trial of gifts and life. Let these also (saith the Apostle) first be proved, 
1 Tim. 3. 10.  and then let them minister, being found blameless: The words import, that both Ministers and Deacons must be proved; and being found fit, than they should be permitted to execute their office. This admission to execute their office, 
1 Thess. 2. 4.  is called God's allowing them to preach. This is the third Requisite, ecclesiastical Authorization, which consists in the ordaining and allowing, by the church's 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 ministerial Calling there is required both God's putting one into it, and Authorities ordaining and setting one apart thereunto, together with its deriving actual power, to such who undertake it, to fulfil it, as well as personal 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 spiritual 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; 
1 Cor. 7. 20.  Let every man abide in the same calling wherein he was called. These words are very emphatical. 1. Exempting none (though proving afterward well qualified and endued with gifts and graces) from their personal Calling. 2. Enjoining to every one continuance in their particualr Function; Let him abide, or make his Mansion in it, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}.  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-contentedness with one's 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 disjoined. Another Scripture proving that every one ought to abide in their own Calling, is this, Study to be quiet, and to do your own business, 
1 Thess. 4. 11.  and to work with your own hands, as we commanded you. Which words, 1. Commend a calm conversation, opposite to tumultuous turbulency and restless intermeddling with things which concern us not; Study to be quiet. 2. They confine our employments within the limits of our own Calling; do your own business, or those things which are personally and properly yours. 3. They command mechanics, or manual 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 manual works, from which every Dispenser of spiritual things is freed; that he might sow spirituals; 
1 Cor. 9 11.  and for his maintenance he is to reap the carnal 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 spiritual gifts, yet are not (being uncalled thereunto) to undertake Preaching.  
Second Reason is, Because Holy Writ affords no precedent of any who did so, but rather the contrary: For as we cannot read of any holy man undertaking (without Call thereunto) the office of Preaching, as the second Reason of the second Proposition proved; so we may read of such, whose gifts being very suitable 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 God's 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 he was a Prophet, and extraordinarily inspired and fitted to preach, yet we read not that he did so in any Synagogue or Assembly; but still he abode in his Calling, and taught publicly no otherwise (if my observation fail not) than by his writings: in which, though dead, he yet speaks, and preaches to the Churches, as oft as any thing of David's is read in them. The other example is our blessed Saviour, who was (it seems) in Profession a Carpenter; 
Mar. 6. 3.  and though he had gifts beyond angelical and human conception, 
Colos. 1. 19  all fullness dwelled in him; yet till about thirty years of age he did not (so far as we read) preach or leave his Calling. 
Luke 3. 23.  And when he began to preach he 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 spiritual 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 lawful 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 jointly, that they would give themselves continually to prayer, 
Acts 6. 4.  and to the Ministry of the word: neither would they meddle with a business which in its own nature might well have stood with their ministerial Function; because of some inconveniences in it: 
Verse 2.  It is no reason (say they) that we should leave the word of God and serve tables. S. Paul would have Timothy, and in him all Ministers, wholly to enure themselves to the pains, and whatsoever other hardship accompanies or follows their Ministry, and not be busy in secular negotiations. He takes a similitude from a soldier, who having undertaken military service, doth wholly addict himself to his commander's service: even so such who undertake Christ's service must seek to please Christ, by doing his work; and therefore must not frame themselves to those employments in which they were enwrapped before Christ chose them to his pecular service. 
2 Tim. 2. 3, 4.  The words are very plain; Thou therefore endure hardness, as a good soldier of Christ: And again, No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. And there is good reason why Ministers should wholly intend the ministerial 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 he who lays his hand on the Plough, 
●u●. 9 52.  and looks back, is unfit for the kingdom of God: and likewise, because any one work which is enjoined 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; he 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 be a toilsome and tiresome work; much study is a weariness to the flesh. God compares it to the work of Husbandmen, 
Eccles. 12. 12.  who are in continual employment, either breaking up the fallow, or sowing, or harrowing, or manuring, or reaping, or gathering into barns, and then renewing again their labours. And he 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 continual labour: he prays he reads, he marks, he meditates, he writes, he utters the meditation of his heart; and when he hath done, he must return to his daily task, and weekly spending, being every moment employed, save at the times of due intermission, till he hath fully finished his course, and the time of departure approaches. Preaching is a toylfull work, and greater than to speak by an hourglass. Again, it is set out in Scripture to be an enfeebling work: So the Prophet found it, 
Isa. 49. 4.  I have (saith he) 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 Jews to be towards fifty. 
Ioh. 8. 57  It is supposed by Divines, and probably too, that he so spent himself in preaching, and winning souls, that he seemed to the Jews to be much elder than he was. The ministerial work well followed makes one weak in strength, and old in youth: it consumes the lungs, wastes the spirits both animal and natural, parches the radical moisture, drains the blood, loses the joints, rivells the face, and wears the brain. They who speak other men's labours, 
2 Cor. 10. 12, 13, 14, 15.  (and such it seems 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 ministerial Calling hath in it employment for the whole man, and for his whole time; and seeing other Callings will distract in fulfilling the ministry, 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 busy in worldly employments; and so I conclude this fifth Proposition to be very true: namely, Such who take on them that Calling; after lawful call thereunto, ought not to entangle themselves in worldly employments, and follow their worldly Calling.   

CHAP. VI.  
I Now come to discuss 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 he be, is quoted Acts 2. 17, 18. The words are these: It shall come to pass in the last days, saith God, I will pour out my Spirit on all flesh, and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants, and on my handmaids I will pour out in those days of my Spirit, and they shall prophesy.  
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 edify my Brethren, and my brethren can teach to edify Me, It is lawful, although we 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 authorise preaching without a special 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 he had breathed on them the holy Ghost; yet would they not preach till they had a special Call, and were authorized thereunto by power from on high, 
Luk. 24. 49.  according to Christ's command. The pouring out of the Spirit on them (as the History relates) was a special and public declaration of their Call, that God had chosen them to teach the whole council 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 precedent for Layteachers, should do well to consider these Particulars.  
1 That inspiration apostolical 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 apostolical (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, until he have also (with these here) the apostolical Call. If he should without that Call do so, he 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 do so, till thereunto you have (as these Apostles) a special Call. So than this History gives no countenance to any, though gifted, to undertake Preaching, uncalled.  
3 They should ponder, That these Apostolic 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 justify themselves by these Apostles here. Neither yet follow they our saviour's example who spoke openly to the world, and ever taught in the Synagogue, and in the Temple, whither the Jews always resort, 
Ioh. 8. 20.  and in secret said nothing.  
4 They should consider, That these apostolical 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 laymen (continuing so) to preach the word. The History affords these irrefutable collections.  
Butthe Objectors inference no ways 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 prophesy; 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.  we must explain these words, And they shall prophesy. Know then:  
These were Joels words; but are here alleged by S. Peter to satisfy 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 wonderful works of God: he tells them, that now Joels prophecy is fulfilled; namely, I will pour out &c. After he tells them, that, Jesus Christ being exalted to God's right hand, hath shed forth this which they now saw and heard: which they saw in the tongues, and their speaking of God's wonderful works. This is the brief 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 prophesy. And  
3. Their prophesying was, no more but, both a clear understanding of former prophecies, as appears by S. Peter's applying this and two more, and also a praising Gods, as his and the others speaking of God's wonderful works shows,  
So than these words (Your sons and your daughters shall prophesy; and again, My servants and my handmaids shall prophesy;) 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 prophecies, touching the kingdom 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 shows how both the sons and daughters of God are said to prophesy in the last days. It would be therefore showed plainly, and without wresting the words, how the conceit (that any of any Calling, having gifts, may preach) can be 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 God's mysteries, formerly vailed in dark prophecies, but now explained and known since the spirit's descent, according to these prophecies of the gospel's time, Isai. 11. 9 Jerem. 31. 34. Joh. 6. 45. or else it is a lauding and praising of God for his wonderful works. One of these, or rather both, is the prophesying meant in this place: and so both sons and daughters may prophesy. But that kind of prophesying which consists in interpreting Scripture, thence deducing doctrinal and practical Conclusions for the instruction of others, (I am sure) cannot be 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 showed. 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 follows 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 ministerial duties) may voluntarily use any lawful Art or Calling, manual or mental, to supply his necessities.  
The causes why S. Paul laboured with his hands, are recorded in Scripture to be these.  
First, he would not be burdensome. The penury of the Thessalonians was such (they being poor Artificers) that they could not conveniently contribute towards S. Paul's relief: Besides, that little which they had was liable to be preyed upon by their persecutors; therefore the Apostle, in compassion, remitted his right, and rather than he would burden them he wrought with his hands. 
● Thes 3. ●.  And for this cause the Ministers of the Waldenses did work to sustain themselves; 
So they profess 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 burdensome 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 stayed 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 he would avoid appearing scandal. 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 forgo their Swine. Lest the Corinthians should hereupon reject the Gospel, S. Paul forbears his right, and so far a based himself, 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 lawful liberties, unless 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 he 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. Doubtless, in like case and condition, a Minister may take on him another Calling, what he likes; so it be not an hindrance of his preaching, nor any offence of men.  
Thirdly, S. Paul wrought with his hands, to gain thereby authority and credence to his Doctrine touching labour: he had taught, at Thessalonica and Ephesus, a necessity of working; therefore to shame them from their loitering and idling, he so far abased himself below his apostolical function, 
Acts 18. 3.  as to work in tentmaking. He tells the Thessalonians, that he did not eat any man's bread for nought, 
2 Thes. ●. 8. 9  but wrought with labour and travel night and day, that he might not be chargeable to any of them. Not because he had not power, but to make himself an ensample for them to follow him. 
Acts 20. 34.  And he tells the Ephesians, You yourselves know, that these hands have ministered unto my necessities, and to them that wherewith me. And again, I have showed you all things, sic how that so labouring, ye ought to support the weak, and to remember the words of our Lord Jesus Christ, how he said, It is more blessed to give than to receive. And questionless it is lawful 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 he please) either such a Calling which is subservient, or subordinately conducent to his theological 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 he may employ himself in any manual work; yet still remembering the caution, That it hinder not his pastoral function, nor be any offence to others.  
Fourthly, S. Paul did labour with his hands, because the profane Corinthians forced him partly to it: they would not give him needful relief, though he might (if he had pleased) justly have commanded it. Even unto this present hour (saith he) we both hunger and thirst and are naked, 
1 Cor 4. 11, 12.  and are buffeted, and have no certain dwelling place, And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: being defamed, we entreat, 
Vers. 14.  &c. And then he concludes, I write not these things to shame you, but as my beloved sons I warn you. It seems he had but hard entertainment, and therefore was forced to relieve himself by his labours, till the Brethren of Macedonia supplied what was lacking unto him. 
2 Cor. 11. 9  A Minister may be driven to great exigency, and though he have power and authority to claim maintenance, yet from a way ward people he cannot (it may be) have it: They will disobey God's command in Gal. 6. 6. the wickedness of their covetous hearts sets them to devise means of muzling the ox that treadeth out (for their good) the spiritual corn. 
1 Tim. 5. 18.  Now in this case a Minister may undertake Callings lawful, though unbefitting his person and function. The case of learned Musculus was lamentable; 
Melchior. A●amus in vita Musculi.  he was a man learned and godly, yet after much pains in his public Ministry, was so ill used, that he was glad to get into a weaver's house, and learn 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 go to the common ditch of the town, and work with his spade to get his living. This may well be recorded, that posterity may shun such Corinthian humours, as to suffer their Paul's to be miserably needy, 
1 Cor. 4. 14.  and not relieve them; but force them rather to manual labours. These were the causes of S. Paul's working with his hands, which sufficiently warranteth Ministers, in like cases, to do the like; but no ways 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 says, I only and Barnabas, have not we power to forbear working? 
1 Cor. 9 6.  And that any of other Professions, uncalled, did Ministerially preach, much less many others besides, I suppose the Objectors will never read it in God's 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 he hath received: But many of God's 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 layman, having abilities, is called and bound to teach, which yet should have been concluded, if the Objectors would, by Reason, have made good that selfsame 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 God's people] be meant such, who are Ministerially called to teach, than 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 do so. But though these, many of God's people, have gifts, and a Call to teach; will it therefore follow, that others of God's people, having no Call may do so? the consequence is too irrational to be defended. But if by these words [many of God's people] be understood Many among God's people which are laymen; Then I answer, That though it be true, that some of them have personal 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, than they should in modesty tender themselves and their abilities to be tried by such, who can authorise 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 justify any in their undertakings to preach, unless, withal, 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 spiritual, it is his talon; and he who useth not his talon, God will take it from him, and clothe him with shame and a curse: Ergo, Men are bound to use their gifts.  
Answer. It is true, that every spiritual gift is a talon, 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 publicly 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 layman have abilities to preach, he must use that ability, only, according to those ends for which God gave him such a talon: 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 he may discern what is publicly taught by his Pastor, and so retain that which is good, 
1 Thes. 5. 21.  and that which will arm him against a time of trial 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 another's Calling. Such therefore need not fear clothing with shame and a curse, for not using their talon Ministerially; it is sufficient to free them from fear of both, if, without arrogancy, they only employ it to their own, and their families good. If this satisfy 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: 
* 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 author. Quib non vocatut, 〈◊〉 Dominum messi●, ut mittat opera●ios, & perficiat virtutem ex ore infantum. Luther in come. Psal 8.  Hitherto also they belong, who conscious to themselves of their great learning may dream of some great danger to themselves, if they instruct not others; alleging that they hide in the earth the talon given them, and do expect with the evil servant the heavy doom of the Lord; Satan doth so delude their fancies with ridiculous trifles. Who, by this verse instructed, aught to know, that it is not we who teach, neither is it our word which is taught, but only our mouth may do service unto his word if he will, and call. Thou (he 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 do thou also expect till thou be called. In the mean time, thou Mayst not desire it, thou Mayst not voluntarily press into it, thy knowledge will not burst thee. They ran (saith the Lord in the Prophet) but I spoke not by them. This temptation miserably vexes many, that it grieves and repents them of their vocation. The devil doth this to disquiet them who have begus well, and at length consume them with irksomeness. Therefore he who is called, let him offer his mouth, receive his word; let him be an Instrument, not the Author. He who is not called, let him pray to the Lord of the harvest, that he 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 allege sundry Scriptures for proof.  
Their first allegation is in Joel 2. 28. The words are, I will pour out of my Spirit on all flesh, and your sons and your daughters shall prophesy, &c.  
Answer. These words of Joel prescribe nothing; they only declare what God will do in the last times: he will (say they) pour out of his Spirit on all flesh, and your sons and your daughters shall prophesy. That is, They shall apply the ancient prophecies, seeing plainly that they are testimonies of Jesus Christ and his kingdom; 
Revel. 19 10.  and they shall speak of God's marvellous works. This God shall do saith Joel, and this they did, saith the story, in the second of Acts; and this is the prophecy 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 laymen should preach Ministerially. Till I see proofs, naturally concluding, that there is in these words such a prescription, I shall repute the assertion of it to be but a groundless fancy.  
The second proof is in Isaiah 44. 2. The words are these, I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour 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 church's children, both Jew and Gentile. But I conceive it is a very hard task for the Objectors to prove, that they prescribe laymen, uncalled, to teach▪ For though the Lord be pleased upon the Gentiles (who were as a thirsty and dry ground) to pour 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 laymen, uncalled, may prophesy: and as inconsequential it is, to say, That because God will pour his Spirit on the seed of the Church, and his blessing on her offspring, therefore laymen may preach. Though God pour his Spirit on the seed, yet the seed is not bound to pour out; but must stay till God have sent, and given a commission to go and drop the word, 
Ezek. 21. 2.  as he did to the Prophet. Besides, the very next Verse in Isaiah 44. shows, That the pouring of water, and floods, and the Spirit on the seed, is not a pouring that the seed should pour, but that the seed should grow and increase: namely, in piety, and in the exercise of the several graces of the Spirit, This place therefore proves not the Objectors fancy.  
Another proof they produce out of 1 Cor. 14. 29. Let the Prophets speak two or three, and let the other judge. And verse 31. ye may all prophesy 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 prophesy and do not, it causeth confusion and not peace.  
Answer. This allegation proves not, that laymen 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 when these had done, another expounded and spoke a word of exhortation. This course the Apostle enjoins, and shows in the 31. verse the conveniency of it; Because hereby ye may (saith he) all prophecy. he means not all the promiscuous company of the godly, for he accounts it an absurdity to think all are Prophets; but he means, 
1 Cor. 12. ●9.  all who are Prophets may prophesy. And from the twelfth Chapter we may gather, that three things must concur in the prophesying of which he speaks in this place. 1. The operation, that is, the act of prophesying. 2. The administration, that is, the office or calling to prophecy. 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 several turns. And he gives the reason of this course which he 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 he enjoins no laymen to become Prophets or Preachers.  
I therefore exceedingly wonder, how the Objectors can affirm, and understand, that these words prove, That when men can prophesy and do not, it causeth confusion and not peace! That which may be proved from them is, That men in their own Callings, and particularly, Preachers in theirs, doing all thins' orderly, shall avoid 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 God's 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 own self-conceiteidness of parts and abilities) might appoint himself a Teacher: Which any may discern is near to confusion, who have read both that God hath appointed Stewards over his household, 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 alleged, is, Numb. 11. 29. Would God all could prophesy.  
Answer. This Scripture doth not prove that laymen may preach.  
1. Because the prophesying here mentioned, is not a salvifical teaching others, but a political discoursing unto others: it is an uttering wise and grave apothegms or counsels, (as Moses did) concerning the public affairs of Israel. The Spirit of prophecy, put on the Seventy, was, 
Numb. 11. 17.  that they with Moses should bear the burden of the people, that is, rule them: and their prophesying, therefore, was no more but a prudential 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 prophesy, that is, That they were called to prophesy, 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, he put his Spirit on them; therefore this wish doth not justify the intrusion of any into another's 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 prophesy.  
3. Moses doth not absolutely wish, that all the people could prophesy; but hereby he only intimates, that it would be no impeachment to him and his Authority, though all the Camp (if God thought fit) could prophesy; that is, be able to govern. His words are an answer to Joshuah's jealousy, lest the prophesying of Eldad and Medad, in the Camp, should derogate from Moses his Authority; Moses tells him, that for his sake he would have none prohibited from prophesying; that is, from ruling; but he 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, laymen can have no warrant for their undertaking to preach.  
Another place alleged, is Acts 8. 1. At that time there was a great persecution against the Church, that was at Jerusalem, and they were all scattered abroad throughout the regions of Judea and Samaria, except the Apostles. Compared (say the Objectors) with verse 3. and 4. As for Saul he made havoc of the Church, entering into every house, and haling men and women, committed them to prison. Therefore they that were scattered abroad, went everywhere preaching the word.  
From which place, the Objectors understand, That any, poor or rich, weak or strong, if they could teach, they became dispenser's. The same times (say they) are now; for the want of public means, they were scattered, so are we; Therefore, if God enable us, we 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 be no Ministers. This I conceive they prove from verse 1. All were scattered throughout 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 defence 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 poor, weak or strong, being of other Callings, did Ministerially dispense the word. It is only an history what was done upon the persecution of Jerusalem: as, 1. It says, That all were scattered, except the Apostles, that is, Many, or the most of believers: for we must not think that none (but the Apostles) who professed the name of Jesus abode there, seeing we read, that devout men carried Stephen to his burial, verse 2. and that the Apostles (during this persecution) sent Barnabas as far as Antioh, 
Acts 11. 12.  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 laymen, hence imagine, that laymen may preach.  
Answer. Though it be granted that some of the scattered were laymen, and that they did preach, yet I dare confidently affirm, That not one of them who were laymen did Ministerially dispense the word. This will be evident, if we find what kind of preaching These used. The text (according to the original) saith, they all who were scattered did evangelise, that is, did show the glad tidings of the word, or, did bring the word of glad tidings: All did thus. And if we look further into the history, we shall find, according to the two ranks of the Scattered, two kinds of Evangelizing by them. Such of them who were Ministers did ministerially evangelise; but such who were laymen did evangelise only discoursively. In the thirteenth verse it is said, That the Samaritans believed Philip Evangelizing; it is rendered Preaching: And the fifth verse tells how, and in what manner he Evangelized, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, he preached (as an ambassador) Christ. Again, some of those who were scattered, were men of Cyprus and Cyrene, and these also according to the quotation did evangelise; and yet the Holy Ghost tells us how, and in what manner they did so; 
Acts 11▪ 19, 20.  {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 Jews, and then also to the Greeks. So then, this Evangelizing or Preaching was but their discoursing and telling the Jews and Greeks the good tidings of Christ, which any may do. 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 John's 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 ways preach at Samaria: First, by their discourse they testified the truth of that which Philip had taught; and so may any godly man do. But secondly, They did evangelise▪ in many Villages of the Samaritans, which I believe was as Philip before had done, by speaking as ambassadors from Christ; which only Ministers (as they were) may do. 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, 
{non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Plut in Alcib.  but no artificial speaking; whereas in describing Philip's preaching, he useth a word signifying his uttering as an ambassador▪ and deciphering Peter and John's preaching, he useth not barely the word of ordinary conference, but joins with it another of witnessing and evangelizing; thereby showing there was more than an ordinary discourse. And lastly, in setting down Barnabas his preaching, when he came to Antioch, he tells us, It was by public exhortation: giving us in all to note a difference of ministerial preaching from that manner of divulging by discourse, divine things, which is permitted to laymen.  
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 layman to preach privately.  
For they suppose, that upon the persecution, there was a Prohibition, or a Non-permitting the word to be publicly taught at Jerusalem. 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 we grant that the public 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 be denied, that the word was preached among them in any private house, by any layman. 
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 laymen in these Primitive times did at all, either in private or in public, Ministerially preach, before they conclude hence the lawfulness of Lay-preaching. I have already showed 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 precedent 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, than the scattered may do what they can to plant a Church elsewhere: Even as Philip preached 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 countries. And as the men of Cyprus and Cyrene did by discourse win many to the faith; so may laymen (in those barbarous countries whither they shall come,) assay by discourse and conference to gain souls to the acknowledgement of Christ. This Scripture therefore allows no private undertakings of laymen.  
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 claim 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 righteousness sake, and so found prison-comforts; but these Undertakers will suffer for their own fancy, for a groundless opinion, for their unrighteous usurpation of another's Function, and so may be sure they have no ground of comfort. S. Peter prohibits Christians to suffer as a busybody in other men's matters; 
● Pet. 4▪ 15.  the word is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, as a Bishop in another's Circuit or diocese. If any uncalled will needs play the Bishop, in ordaining himself a Teacher, and take on him a Function, not committed to him, and shall for this presumption either be imprisoned, or otherwise suffer, he (in S. Peter's opinion) shall not suffer as a Christian, but as an evil-doer. And therefore such must not look for prison-comforts, if men send them to prison. Let this suffice to this allegation.  
The last proof 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 laymen to turn Preachers.  
The Objectors, supposing that many laymen have ministerial 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 allows all to minister their gifts; but withal gives the limitation, or rather the direction how to minister them; namely, As they have received them. Such then who have received gifts ministerial, and publicly 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 ministerial dispensation of their gifts, it only 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 enjoins in the general, how the gifts of every one in their several Callings are to be employed; but it no way enjoins a dispending of personal gifts, in a Calling not personally our own. In one word, Though some laymen may be supposed to have ministerial abilities, or gifts, yet seeing they want ministerial 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 enjoin laymen 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 precious truth against a vain fancy; and for the defence of God's wisdom, in distinguishing the holy and other Callings from some men's folly, who by their presumptuous conceit would bring in a confusion. The Lord bless to you, and to every Reader what is writ, and deliver you all from the leaven of presumption. So says 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 author to the Printer.  
I understand that you have a perfect Copy of a Treatise, entitled, An Antidote against Lay-Preaching: or, The Preachers Plea. It was intended for the satisfaction of a private friend, and of such to whom he pleased to communicate it. The importunity of some who have seen it, hath prevailed with me, not to be against its Printing. Do therefore your duty, if you conceive (either by yourself, or some others) that thereby some abler penman may be awaked, the Ministry encouraged, the contrary minded better instructed, the church's peace and God's glory more promoted.  
Your friend, I. B.