AN ANSWER TO AN IMPERTINENT PAMPHLET LATELY set forth by JOHN SPENCER.  
WHEREIN IS REFUTED THE ARguments brought for the justification of the Lawfulness, and Universal exercise of every man's Gift, PUBLIC, and PRIVATE.  
By a Wellwisher to the Reformation.  ROM. 16.17. 
Mark them which cause divisions.  
LONDON, Printed by G. B. and R. W. for W. L. and are to be sold at his Shop at Paul's Chain. 1641.   

TO MASTER SPENCER.  
IT is the advice of a learned and godly Divine, That Christians in all their actions should seriously survey, and by the particular light of spiritual prudence, guide and manage whatsoever they undertake. It is also noted by Solomon, That a prudent man forseeth the evil, and doth presuppose the consequences of his performances: which places if you had seriously considered, the world had not been a Spectator of this your weakness, neither will posterity wonder at your inconsiderateness herein: these thoughts might have deterred you from such unwarrantable practices, and stifled them in their very conception; for you cannot be ignorant of the sad effects they have produced, and what heavy censures you deservedly lie under, not only generally from the world, but particularly from many good Christians, Divines, and others, whose judgement in this respect perhaps you may slight: for my own part, I cannot but admire to see God's Word so miserably rend, by such extorted expositions, when as the natural circumstance of the places, and the necessary conclusions issuing from thence, do manifestly prove the contrary; Nay, whereas the whole scope and intent of your book being to justify the public preaching of Laymen without any outward call from the Church, (& a solemn sequestration to that sacred function, and a declaration of the inward sufficiency that God hath endued a man with, for the execution of the same) and not only in times of necessity, but when there is no such need, the very Brownists herein (a generation extravagant enough) are become your adversaries, witness Mistress Chidlies' allegation out of Robinson's Book the Separatist; who says, A private member may become a Minister for an action of necessity to be performed by the consent of the rest; 
M. Chidlie. Justif. pag. 3.  Wherein I note, that it must be a case of necessity, that shall constrain these people to consent to an action so done, but you go further, to defend the universal practice (as you call it) of preaching both public and private, not only in times of necessity, but out of it; and to that end you have picked out certain Texts of Scripture to prove the same, but which what poor success, I leave to the judgement of the godly and judicious Reader, upon the examination of the ensuing discourse, in the which there is sufficient demonstration to conclude, that of all whimsies hatched in the brain, this may carry the bell, and fitly be branded for singularity, and therefore most justly called by learned Cartwright, as indeed it is, anabaptistical, and mad.  
Can you then so peremptorily conclude, and by such undeserved attributions assume that to yourself, that particularly belongs to others: 
B●ltons Instr. pag. 160.  Harken I beseech you to what Master Bolton says, The burden of the Ministry is such, that as some of the Ancients amplify it, is able to make the shoulders of the mightiest Angel in Heaven to shrink under it. And is it then think you, the work of every puny and ordinary fellow that pretends the Spirit, to dispense the sacred Oracles of God, that is miserably deficient in those things God hath ordained and sanctified for that purpose? Never, O never seek to delude the poor ignorant vulgar with such frothy and undigested conceits, and to blind the eyes of those (who are and will be as zealous of a thorough Reformation as yourself) that desire to have all things done by that Apostolical rule, Decency and in Order; You allege Master Bolton, Calvin, Ursinus, Perkins, to prove that which none denies; but are you content to condescend to what they say; will you agree that they shall be Mediators in this particular cause, I hope you will not deny, but that they were men for piety and learning, as eminent as any we have now living; and were not they as able to expound Scripture as you? if so, it will not be amiss to rest in their determination, but you will say they descent from the Word; How I pray? It may be indeed in the generality of their Writings they may err, the best men have their faults, and have no exemption from humane infirmities and errors, but if they err in one thing, do they so in another? or to come more near, do they err in this special point now in agitation? no such matter: Unless you say (as I believe you think at least) they err, because they descent from you, and so indeed they may err in, and by your estimation, although not by the Word; and I challenge you to produce me any one testimony, from any one Orthodox, and sincere Minister of Jesus Christ that doth favour your assertion, and the cause is yours.  
But because I will not hinder you from that which follows, I leave you to consider, whether in this you descent not only from learned and godly Divines, but from the Truth also, upon which you would pin this your factious opinion.   

TO THE READER.  
THe holy Ghost in sacred Scriptures doth often inculcate by many iterations, and persuasive expressions to the diligent, and serious study after Truth: and amongst them all, there is one (as I may so speak) transcends the rest: In the third Epistle, john 4. I have no greater joy than this, 
3. Epist. Joh. 4.  to hear that my sons walk in verity: a strong inducement to incite all men to such a proficiency: for as Solomon speaks, Without knowledge the mind is not good, because it deprives a man of the instrumental means, to the attaining of which, his chiefest happiness consists: so unless this knowledge be originally radicated in the principles of Truth, 
Esay 50.4.  it can never minister to a man (as the Prophet speaks) a word in due time, for comfort and satisfaction: which point if seriously studied, would prove a means to extirpate those Heresies, and Schisms which do miserably divide the seamlesse Coat of Christ: It is true, the Apostle says, There must be Heresies, etc. but I may to this speech of the Apostle, add that of Christ, Woe be unto them to whom such offences come, Mistake me not Reader, I do not hear condemn the holy oppositions that accompany the sincere Ministers of Jesus Christ, against the corruptions of the times: no, no, fare be it from me to be such a Proctor for the devil, or to maintain his quarrel, I only speak against that blind zeal, which possesses abundance in the world, that zeal that wants both knowledge and truth, for direction, and runs either upon conjectures, or evil Enthusiasms, of which the Apostle aims at, that hath its Original and breeding from a distempered brain, and at length produces many exorbitant and giddy deviations from the sobriety and analogy of true Religion, 
M. Bolton.  as a Learned Divine speaks, this is that zeal which requires just censure and sound conviction: What shall I say? I only wish that the God of heaven, who hath all power in his hands, and knows the hearts of all men would bridle the outrageousness of his enemies and cure the errors of his own people, that we might all with one heait and one soul, willingly submit to the Sceptre of his dear Son, endeavouring to keep the unity of the Spirit in the bond of peace, etc.   

AN ANSWER TO A BOOK LATELY SET forth by JOHN SPENCER.  SPENCER. 
THat there is no private gifts, nor private Christians that we read of in Scripture.  ANSWER. 
THat this is otherwise, may easily appear: for some actions are private, and some are also public: and again, some persons are private, and some are public: and so it followeth, that some actions proceeding from men as private, their actions are private also: private actions have reference to private men, and men are private in respect of their conditions, and callings God hath set them in; and private men may sometimes perform public actions, being by authority called thereunto: and this may not only hold in the Civil State, but in the Ecclesiastic: for Jesus Christ hath lest Offices, and Officers in his Church, and those designed to particular places: This appears manifestly, as may be seen in Scripture: To set down one instance in Acts 6. ver. 1, 2. The Grecians complaining that their Widows were neglected, the Apostles to remedy it, called the multitude together, and wished them to look out so many men; full of the holy Glasts to be apponted for this business: Now there is no man will deny, but that this act was divine: if so, and that none could perform these actions but those who were publicly ordained to that purpose, than it follows.  
That those men (who were full of the holy Ghrst) by a divine ordinance were appointed to do such Offices in the Church, not only as they were Christians, and so had a spiritual sufficiency to performs those duties, but been private men were now publicly ordained to execute that which they were called to.  
But it is worth while to consider what you understand by pivate Christians, and private Spirits, for if you mean that every Christians gifts, are not for private use, but public, and in that respect to do service to the whole, and so generally to be assistant according to those gifts given him, than your speech is true, and so there is no Christian whatsoever that is a true member of Jesus Christ, but hath a duty lying upon them to help to edify the body in his place: but if by private Christians, and private gifts, you understand that there are none such, because that every one that hath gifts from the head may do and perform 〈◊〉 Office in the Church, which is only properly and peculiatly attributed to some, and so not to be differenced, out of any particular Office, from him that is specially called to a certain Office, than your speech is untrue and tends the highway to Anabaptism, besides yourself tells us, that in respect of Congregated bodies, the more part are out of office: now if the more part in this respect be out of office, than they that are out of office cannot perform, the duties of them that are in office, for what doth the word Office import, but only a calling to, and a performing of certain duties that pertain either to the civil State, or the Church, and none can perform these duties, but only those that are designed thereunto, and if there be these differences in those that are in office, and those that are out of office, I would know of you upon what ground you can affirm that there are no private gifts, nor private Christians; if in the first sense you acknowledge it, it is granted to you, if in the second sense which you must assent to, or else you do but dally; then show us better proofs than these, or else coase to be so universal in your conclusions, until the premises be better: for every member that is out of office may be said to have private gifts and private spirits, because they are not to execute, and perform those actions in a public way which others may but in private, as Vrsinus writes.  
Furthermore in things pertaining to the Church, and as every member stands in relation one to another, and are members of that head from whom they receive life, so there is distinctions of these members in their several operations. The Apostle in 1 Cor. 12.4. says, that there are diversities of gifts flowing from one and the same spirit, and although he doth diffuse several gifts to those members for a mutual benefit, and to profit withal, vers. 7. yet these gifts that are thus given, and the persons to whom they are given, are to be differenced in their proper operations, for the gifts make the members, and not the members the gifts, and to this purpose the Apostle speaks very pertinently, are all Apostles, are all Prophets, have all the gift of tongues, do all prophecy, etc.  
Hence than it follows, that as some gifts consist in the performance of some things, and some of other things; so also those persons in whom those gifts are, are to be differenced likewise, and this the Apostle doth clearly intimate in 1 Cor. 12. for speaking of the gifts of the Spirit, and their diversities of operations, verse. 6. he proceeds by way of comparison, that as in natural bodies, one member cannot perform the office of another, and the distinctions of their operations in the body, so also Christ Jesus being the head of the spiritual body, he hath communicated several gifts to several members, and hath designed certain peculiar offices to some of those members; now not only the several gifts, but also the several functions in the body Ecclesiastic proceed from Jesus Christ, and therefore the Apostle says, vers. 28. And God hath set some in the Church, first Apostles, secondly Prophets, thirdly Teachers, etc. and although in the general the gifts may concur in one man, yet there are some particulars affirmed of one, which cannot be spoken of another, and therefore the Apostle again, vers. 29. Are all Apostles, are all Prophets, are all Teachers, etc. but you say, these 
(a) For as a man & a beast being both living things are severed one from another by their several properties and special differences, as they be called of the Logicians; even so Apostles, Prophets, Evangelists, Pastors, and Doctors being all Preachers of the Gospel, are severed by that wherein they differ one from another, and as he can be no man, which have none of these differences whereby a man is severed from living things, so he cannot be Prophet, or Apostle, which hath nothing whereby he may differ from a Pastor, Doctor, or Evangelist. Cartwright, 1. Part of his R●●●yao Whitgift. Pag. 380.  offices were extraordinary, true, but yet by them and after them, the ordinary offices have the same distinctions, as thus. Pastors, Elders, and Deacons, are not these distinct offices? from all which that hath been spoken, it is a necessary conclusion and issuing from these premises: to wit,  
That as God hath set down, not only a distinction of those Offices and Officers which are extraordinary, but also ordinary, and that even in these ordinary Offices which should sueceed perpetually in the Church, the least of them cannot take that public Office upon him without the call of the Church, as was instanced in these Deacons, Acts the sixth, it follows invincibly that there is an absolute and plain distinction between, and a difference in, a puplike and private Spirit, and so of those persons in whom there are; and that when such places are void, no man can take upon him that arrogancy, (unless in case of necessity) to execute them, unless called thereunto.  
Again, that there is difference betwixt the spirit of a Minister publicly called, and a private man, to whom God hath given the gifts of the Spirit; is proved from Saint Paul, where he says, the Spirit of the Prophets are subject to the Prophets, and not to every private man, as Master 
* In his Cases of Conscience.  Perkins says, and he shows also that God doth give a larger measure of gifts to Ministers and public dispensers of his Word and Sacraments, then to ordinary and private men; 
(b) The Virtues of the third Commandment consists in the propagation and spreading abroad of the true doctrine of God's Essence, not that publication which is done by the public Ministry, and which belongeth to the public function of the Church, but that propagation which pertaineth to every one, because every one privately in his place is bound to bring others to the knowledge and worship of God. Deut. 4.9. Luke 22.32. Col. 3.16. 1 Thess. 5.11. Ursin. Cat.  and this also may be proved by a necessary induction from those words of the Apostle, 1 Cor. 14.5. I would that you all spoke with tongues, from which it is evident, that the Apostle by ascribing to the knowledge of tongues, the Epithet of a spiritual gift, and that those men whom God hath called also by his Spirit to the work of the Ministry, sanctifying those gifts unto them; it follows necessarily, that to whom larger gifts are given, both unto the knowledge of tongues, and of the Scriptures in those tongues, that there a larger measure of grace may and doth dwell; now if a larger measure of grace and gifts do remain in some men more than others, than those men are more fit for the greatest Offices in the body, and so likewise a distinction of their duties must be granted for the manner; for the knowledge of the true and exact meaning of the Scriptures, and the extents of the holy Ghosts meaning therein; 
(c) Without the study and learning of Arts and Sciences men cannot be made fit to teach, nor the purity and sincerity of doctrine maintained against Heretics. Ursin. Cart.  There must be something else to concur besides the gifts and graces given to the Elect; and to this purpose 
(d) Wherefore saith he, serves the Schools of the Prophets, and the knowledge of Arts and Tongues, but to divide the Word aright, and to distribute to every man's necessities, Bolton in his 3. Treat. pag.  Master Bolton speaks excellently, and so also how shall the Ministers of God convince the learned adversaries, if there be no skill nor knowledge in Arts and Tongues, from all which it appears, that as God endued his Ministers with larger measures of gifts in tongues, and in the knowledge of the holy Scriptures, and these being sanctified unto them, and hath not given such large measures to private men, who have not such public offices designed to them by the Church (because indeed not fit) he must needs be a very strange man that will deny that there are not private gifts, nor private Christians; the consent of judicious, godly, and learned Divines assenting thereunto: and so those Divines, as Perkins, Calvin, Bolton, etc. do only show that there ought to be a mutual edifying of one another in those graces that God hath given to his people, and members of the Church, but they do not prove this speech: That there is no private gifts nor private Christians.  
Now because that which follows in your book, is not to be questioned, but by all faithful men, Divines, and others granted, to wit, that Christians may edify one another mutually, and according to those gifts that God hath given them, we will therefore proceed to that which follows to be answered.  
And first you make an objection against the universality of this truth.  
That none ought to preach but those in office, Objoct. nor else may be properly said to preach,  
To this you answer, when the dispersed Christians in that persecution were scattered abroad, it it said, that they went about preaching, and the hand of the Lord was with them, Act. 11.19, 20, 21.  
But do you think that this is a sufficient warrant for you to preach publicly, Rep. in a time when the Word of God is freely preached by his faithful messengers, and who have ordinary callings thereunto? As for those Christians, without doubt it was extraordinary in them to do this, and if you had seriously weighed the circumstance of the place, and the cause thereof, you would not have made such a bad conclusion; for by reason of the greatness of the persecution at Jerusalem, some Christians scattered themselves abroad except the Apostles; now the Apostles 
(e) Because they would rather lose their lives at Jerusalem, then ●epart from the Congregations they had converted. Gualt. in 4. Acts.  remaining at Jerusalem, privately for fear of the persecutors as some think, as St. Paul did in the like case for fear of the Jews, and so by that means the Gospel could not be preached to them; other places Saint Steven was stoned, and others of them no doubt but were in prison, there was now a necessi●●e that the Word should be preached by them if at all; especially in those parts of judea, where the Churches at that time were not planted, or if they were, it was newly done, and these Christians no doubt were extraordinarily called to the same; and me thinks there is such strength in the particle (therefore) of Act. 8.4. the scope of that Chapter being to declare the persecution of the Church, and of the stoning of Saint Steven, and of his burial, then comes the holy Ghost with an inference; (therefore) those that were scattered abroad preached the Word, implying, that had not that persecution been, and that the Apostles had not thought fit to suspend their preaching in these places, there had been no such gate opened for these men to do as they did; and besides also in the next verse, speaking of Philip, who was but a Deacon, serves to illustrate this point, for in the fifth verse, he went into Samaria and preached there, which he could not have done, nor could he, had it not been a thing extraordinary, and therefore well says 
(f) At this time Philip, who was but a Deacon might preach, necessity requiring it, Ibidem.  Master Gaulter upon the place, now if this was a thing necessary and so extraordinary in Philip, who was an under Church officer; why not in the Christians who were no Church officers at all, and we find also that Philip was one of those seven Deacons chosen in the sixth of Acts, front all which I argue thus.  
That persons which could not perform the place of an inferior Church officer, without being ordained by the Church, could not much less perform a greater office, unless called by the Church.  
But the first is true, Acts 6.5, 6. as was instanced in the Deacons, Ergo, so is the second.  
Furthermore it was never the practice of any either in the old or new Testament, that was not in office in the Church, and designed to public preaching of the Word, that did ever take upon them to preach, 
(g) Neither is there any one except those which are called extraordinarily which can have any assurance of an inward calling but by means of the outward. Cart. 2. rep. 1. part. pag. 260.  but upon an extraordinary occasion, and in case of necessity, as here these men did, let the contrary be proved, and you may write to some purpose. As for the Apostles, they were called extraordinarily by Christ himself, inwardly by his Spirit, and outwardly by his own voice, only Saint Paul, to whom was added Barnabas, was after Christ's ascension called to the work of the Ministry, yet neither of these two, but had the confirmation of their calling, the one by Ananias, the other by those of Antioch, as also in Act. 11. Barnabas was sent by the Church at Jerusalem.  
For no doubt But God could have given Paul his sight, without the laying on of the hands of Ananias, but God to show that he loves order, and that although he can do things altogether by himself, yet he is pleased to use man as an instrument to work by, and without whom some things cannot be done without manifest violation and breach of his Law, as here it is evident Ananias was sent by Christ, that Paul might receive his sight and the holy Ghost, that so he might preach the Gospel, now if you will have such sending here as is mentioned in the 10. Rom. 15. and such preaching too, although it is wonderful to see what a strange collection you fetch from the 10. of Rom. but I for my part take it, that the Apostle speaks there of the extraordinary sending, and if you please to look in the Margin 
(h) Although Paul in this place speak of calling and sending, and this is as I said, ordinary, and extraordinary; there is no doubt but he speaks here of the extraordinary, Pet. Mart. on this place of the 10. to the Rom. Paul doth not here speak of the lawful calling of every man, Calvin upon the place.  you shall see the expositions of two excellent judicious, and learned Divines, so that if you collect any thing from these places it must be applied to extraordinary practice, and if you can plead, and make good the calling to be extraordinary, than you have a sufficient warrant for the fact, but if you cannot, you must answer to God for your intrusion to such an office, without a sufficient warrant from the Church, and besides, the sincere Ministers of Jesus Christ are utterly against you in the universality of this your practice.  
But you allege the fact of the woman of Samaria, at which a man may wonder at; the woman of Samaria went and told the Samaritans what Christ said to her; Ergo, a lay man may publicly preach the Gospel; here is an excellent consequence, that hath neither form nor fashion in it, you might better have concluded that women may preach; for consider judiciously what passage is there in this woman's fact, (which you would have ordinary, and inevitable) but may better be applied to women than to men, and if you are of that mind, than you shall hear the judgement of Divines in that point, 
(i) The Ministry of the Church is not to be committed unto women, but to men. Ursin. Cat. pag. 588. Eng. Our Saviour Christ hath joined the preaching of the Word, and the administration of the Sacraments togetle; and this S. Paul knew by the Commandment, of Christ, whereupon it follows, that as women may not baptise, so they may not preach. Cart. Rep. to Whitgift. pag. 109. That which these Samaritans believed was, that this Christ was the promised Messiah, which yet was not so certain by the woman's report, as appears in the 42. verse; Now there is difference be 'tween believing on him generally to be the Messiah, and in particular for one's salvation; in the first sense the Samaritans believed at the woman's report, in the second sense when they came to Christ.  I but the Samaritans believed at the report of the woman; What then, therefore a woman may preach? stay good sir, you are too wide, this woman did no more than call her neighbour Citizens to Christ, being convinced in her conscience that he was the Messiah, which Christ in plain terms told her, she being now overjoyed to communicate that to others which she now had herself, leaving her water pot behind her, and making haste to inform her neighbours, not only that he told all that ever she did, but also desiring them to come themselves, and the Samaritans believed the woman's report; to wit, that such a Prophet there was as was promised, being the Messiah, and when they came to Christ themselves and had seen manifestations from him, than they believed on him, not so much for her speech, but because they had seen those things of him with their own eyes, which made them cry out, this is the Saviour of the world; so that this woman's fact was no more, but in general terms to call her neighbour Citizens, Come, says she, and see a man that told me all that ever I did, is not this the Christ? 
(k) She should have dealt very rashly, if she had taken upon her the office of teaching, but seeing she only desires to stir up her Citizens to hear Christ speak, we will not say that forgetting herself she went beyond her reach; she only plays the part of a Trumpet or Bell, that she might win men to Christ, for that which I find in the Psal. 116.10. I believed, therefore have I spoke, must needs be true, and we must so much the more note the earnestness, and the gladness of the woman, because only a small sparkle of faith breeds them, for she had yet scarce tasted of Christ when she published him to the City. Calvin on the place.  which was a very short Sermon, and was not so convincing till they had been with Christ themselves; now what is all this to preaching, or to one's being sent that he might preach; you know Saint Paul says, how shall they preach except they be sent? and sending is either ordinary or extraordinary, and if you will needs have this woman to be a Preacher, show us her Commission. You will say she preached, but how is that proved? well suppose she did preach (for we will grant nothing) where is her sending mentioned? you will say it is not expressed, her fact is sufficient; I tell you that if she preached, and was not ordinarily called, it follows, it was extraordinary, and so unimitable; and show me if you can, any instance in the Scripture that ever any person took upon him to preach publicly, but they were called thereunto, not only inwardly by God, but outwardly by the Church, and that expressed in the Scripture, unless in some cases extraordinary; so even the Apostles themselves, who were extraordinary called, for their manner, yet their calling is set down, both inward and outward also; and now if the Apostles, who were extraordinarily called for manner, and yet is set down for all that; how comes it to pass, that the woman's fact, which you would have ordinary is not set down, seeing ordinary callings and ordinary actions, which the succeeding Churches was to walk by for directions, are not registered? the Apostles as was said were extraordinary in the manner of their calling, and in the manner of the exemption of that to which they were called, but the substance of their duty which they exempted, to wit, preaching was communicated to posterity, else how hath God provided for his Church; but as for these allegations of yours out of the Acts, and of this woman of Samaria (if you will have her a Preacher) they were extraordinary both in circumstance and substance; the reason of the first, because of the persecution at Jerusalem, there were none now to preach the Gospel, but such as God had extraordinarily raised up, and you should do well to show us when here was ever any such practice of preaching by lay men in the times of the Apostles liberty and when they were freed from the stops and hindrances of persecution, than the cause could not possibly but win credit to judicious understanders; but when you can allege no examples then the woman of Samaria, and these Christians in the Acts, I must needs conclude to you as Christ did to the woman, vers. 22. ye worship you know not what, no more do you of what you affirm, of the second for the reason before alleged.  
The next argument is taken from the 8. of Luk. 39 the man in whom Christ wrought the Miracle being possessed with devils, after the devils were gone from him, Christ bids him to go to his own house and tell what great things the Lord had done for him; ergo, a lay man may publicly preach the Gospel; this inference is like the former, well, but how prove you he was a preacher? Marry because the Text saith, he went and preached, some copies read it Published; but it seems where ever you find the Word preached or prophesied in the Scripture, though God he knows the meaning is fare otherwise, where in this case the holy Ghost only by way of Narration hath set down this miracle, and how the person in whom it was wrought, published it, for the joy that possessed him; and why do not you as well conclude that because those two blind men in Matth. 9.31. that had received their sight, were Preachers too, for the Text saith, they spread abroad his fame in all that country, and you may better so conclude from these two then from the other, because these two proclaim his fame. Why although it be a general expression, yet contains more in it then that, and may as well have relation to Christ's doctrine, as to that particular miracle he did to them; in this there was but a dispossession of those devils, and this proclaiming of what Jesus had done for him, now if you will needs have this man to be a Preacher too, and so a warrant for you, you may be pleased to know, that although he had no extraordinary spirit, yet the fact may and was 
(l) For some things are extraordinary besides the penning of Scripture and working of Miracles, as we see in Timothy and Titus, for they went up and down and performed the offices ●f Vice-Apostles when yet they were mediately called by the Church.  extraordinary, because that he in so doing had the command of Christ, 
(m) Christ purposely commandeth him to show forth the work of God, so that he being accounted for a true Prophet and Minister of God might so get the more credit to his doctrine, Calvin on the place.  and that from his own mouth, which I think you will confess to be extraordinary, do you think or suppose if the ordinary way as Christ prescribes in Matth. 17.21? if doing Miracles were performed by some Ministers to restore a man from some soar disease, or to dispossess him from Satan by Prayer and Fasting, would not you (if such a one should disperse that act through a whole City, when he was wished only to go to his own house and to declare what great things the Lord hath done for him) conclude him that so did to be a Preacher. I know you would; else what can you make of this example, certainly these be very strange collections, to say, that because such a one reeceived such a particular mercy by Prayer and Fasting, and proclaimed it to his friends or near neighbours, and to those of his near acquaintance; he was therefore a Preacher; so here, the Act on Christ's part was sudden, and so no doubt but extraordinary, and upon the sudden performance of the same, the man proclaimed what Christ had so done, being full of great joy, that if he could he would, as the Text saith, have continued with Christ; and may not you as well conclude that those two blind men were Preachers, for they did the same that this man did in spreading abroad his fame, if you say that these two were not sent, but the other were, then let me ask you this question, where is it said that the woman of Samaria was sent? and yet you will have her a Preacher, and besides upon the same ground that you take her to be a Preacher, upon the same will I prove the two blind men to be so too, for the woman she called her Citizens to come to Christ, the other which was dispossessed of the devils went and preached what things God had done for him, and these two blind men that Christ cured, went and spread his fame abroad, now if it be a sufficient proof to make a dissent, in these actions because the one Text saith, the one preached, and the other hath it not, and so to make a difference upon the word (Preaching) which in the sense is all one, I leave all men to judge.  
Furthermore, if the uttermost that you can gather from this place be granted you, that this man did preach, yet you cannot hence prove your calling, to wit that a Lay man may publicly preach, being not called by the Church, when there is the means that may be afforded for that end, because Christ sent this man out by his voice and command, and so must needs be extraordinary, and that not because he wanted an extraordinary spirit, but because he being no Church officer, nor was mediately called or sent, but immediately, for as was said before, some things were extraordinary besides penning of Scripture, and the works of Miracles, as those actions performed by Timothy and Titus, they were extraordinary persons, &c did and performed acts and offices that were extraordinary for their manner, and their performances made them extraordiry men, whence they are called Ewangelists, and although they were mediately called by the Church, yet the execution of that to which they were called made them extraordinary, but here this man was not only extraordinary in what he did, but also was extraordinarily sent from Christ's own vocal commission; now if Timothy and Titus were extraordinary because they did actions extraordinary for their manner, why is not this man extraordinary, when he was not only extraordinarily sent, but did execute that also, in an extraordinary manner to which purpose he was sent, neither was a Church officer? likewise it behoves you to prove that these actions performed by the scattered Christians, and the woman, and this man, were perpetually so done by them, and not once or twice, which you cannot prove, for there was good reason for them now to do that, but not as Church officers, and so left imitable to posterity, but as the Christians for the necessity that then was, the woman and the man for the great joy that did then possess them, when Christ did those things for them.  
To that other allegation of yours from that speech of Moses, Numb. 11.29. where he wishes that all the Lords people were Prophets, is very impertinent to this purpose: do you not know to what end this speech of Moses was, or is your skill in comparing spiritual things with spiritual, so weak that you know not how to apply them when they are compared, or else in comparing them not right, you apply them to a wrong end? for according to your manner of reasoning, the argument runs thus; Moses wished that all the Lords people were Prophets, therefore a Lay man, or he that is no Church officer may out of extraordinary times preach the word publicly, which is as fare from true reasoning, as Jerusalem from Amsterda●●, but you cannot be so ignorant as you make yourself, that the meaning may be this, that they were Prophets, that is, that they had a spirit of prophecy, to sound forth the praises of God and to express the same by Timbrels and other Musical Instruments as Elisha did in the same manner, 2 King. 3.15. but to put you out of all doubts, because we will not use conjectures in so plain a matter, the true sense is this, which doth best agree with the order of the story in this, Numb. 11.39. and in a plain Narration you may be pleased to understand that these Israelites mentioned in the Chapter did murmur and complain verse. 1. Moses he being not able to bear this burden, desires the Lord in a possionate expression that be might die, verse. 14.15. But God moved with the complaint and grief of his servant yields him helpers to bear his burden with him, that so he might have the more comfort, vers. 16. these 70. men will he have furnished with his Spirit; never placing any to do a duty, to whem he gives not a measure of ability to do the same, and God did here extraordinarily call them to be assistant to Moses in this work of government, and to confirm this calling, he did as he promised Moses, took off the spirit that was on him, and gave it to these Eldres, verse. 25. now so soon as this was done the Text saith, they prophesied and did not cease, which prophecy did consist in sounding forth God's praises and also in ministering assistance to Moses in this work of government; now what Moses meant by wishing that all the Lords people were Prophets, is easy to find, for his wish was spoken in relation to Eldad, and Medads' phophesying in the Camp, peruse the Chapter well, and you cannot but see in what sense Moses words are to be taken, that had it not been that those two Elders were in the Camp who were spoken against by Joshua, Moses servant, that expression had never been uttered by him towards the people, the two Elders being in the Camp, a young man ran and told Moses, and said; Elad and Medad do prophecy in the Camp, and Joshua the servant of Moses said, My Lord Moses forbade them, Moses he answers him with a reproof. Enviest thou them for my sake, saith he, would God that the all Lord's people were Prophets, whereby it appears that Moses his speech must needs carry a dependence and reference to those two Elders in the Camp; or else it were very incongruous: Now shall I ask you this question? Had not Moses some ground for his wish, and is not this wish spoken with reference to those two Elders? I know you cannot deny it; doth it not follow then by necessary consequence, that as the Spirit (that God took from Moses, and put it upon these Elders, and which Spirit Moses wished were in the Lord's people) was a spirit of Government, which those Elders were to share in with Moses, and which would have produced a happy effect in the people; if they had had the same: Will you see an example to illustrate this point; Let the example of Saul then be here brought forth; and which comes next to be answered. That as he was extraordinarily called by God to his Kingly office, so was this his calling confirmed to him by the pouring of his Spirit on him. 1 Sam. 10.6. Such an example we have likewise in Gideon, in the 6. Judges 34. Who by this sign of prophecy, and other things joining with it, had his place confirmed to him, the Spirit itself was a Spirit of government and of courage and magnanimity to support them, and to fill them with sufficiency for the performance of those places that God had designed them to.  
The prophesying itself consisted in sounding out God's praises by the instinct of that Spirit they now had, with Psiltery, Tabret, and Pipe, and in this very sense are those places to be understood of Gideon, 
1 Sam. 10.5.  and Saul, and Elisha, as also a pregnant place to his purpose of Joduthun in 1 Chron. 25.3. who is said to prophesy with a Hurpe, and to give thanks and praise to the Lord, by all which it may appear what is the true revealed intent of the holy Ghost in Moses speech, to wit;  
That the Lord would if he so pleased pour upon these people (who before did murmur) a spirit of government, 
Paraphrased.  that so they might know how to carry themselves towards their God and his servant Moses their governor, and these 70. Elders, whom he had extraordinarily and specially designed for that purpose.  
To that other objection of Saul, in 1 Sam. 10.6. and you have it, 1 Sam. 6.10. but it is no great matter, we will pass that by, because the whole book almost is full fraught with ill applications and misconstructions: to the place of Samuel than I answer, that the meaning of saul's prophesying is as was said before, to sound forth God's praises, by the instinct of that Spirit he now had, with those Prophets in the fifth verse, 
Or changed his spirit.  the whole story is this.  
Four things Samuel had prophesied concerning Saul, after his anointing and departing from him and that when these things came to pass, Saul might be assured of Gods calling of him to be King; the signs were these.  
1. That when he was departed, he should finde two men by Rachel's Sepulchre, vers. 3.  
2. That after that he should meets three men going to Bethel to the house of God, vers. 3.  
3. After that he should meet a company of Prophets with Harp, Tabret, Pipes, etc.  
4. When he came thus fare and saw these prophets, than the Spirit of the Lord should come upon him, and he should prophesy with them.  
Now when all these came upon 〈◊〉, he might be assured in the accomplishment of these prophecies that God had called him to be the ruler of the people, and that he should do them is nocasion served, for the hand (verse 7.) of th● Lord was with hime; so that it seems undeninbly that saul's prophesying amongst these Prophets; was such prophesying as theirs was; for so the words (with them) do clearly intimate the spirit itself was poured upon him for the consirmation of his calling, and the effect of that Spirit, filling of him with strength and valour, and also to sound out God's praises; and besides the holy Ghost hath thought sit to express the manner thereof (the Spirit of the Lord came upon him) now God gives his spirit either visibly, or else invisibly; the one is extraordinary, the other ordinary.  
Now the holy Glibst came upon Saub in a visible manner, not by any local appearance 
(n) The holy Ghost comes visibly not by any local motion, but by the signs, he works, only the signs is taken for the thing itself, Vrsin Cau  but by those signs which were produced to the eyes & senses of the by standers, his operations; not by any local or visible sight of himself, but by those effects which he wrought.  
The holy Ghost is given invisibly when he bestows his gifts, not so much with infallible, outward, & external testimonies, as by an inward operation on the faculties of the soul, in measures, and so is given to wicked men, and the elect; to wicked men at the best speculatively regenerating them; to the elect both speculatively and practically.  
The spirit than was given to Saul in an extraordinary manner visibly by those effects he did produce, 
The gifts of the Holy Ghost, as Miracles, and Tongues, Prophecies were given in the Apostles times in an extraordinary manner. ibid.  so that it appears that his example serves your turn not one whit, for if the holy Ghost came upon Saul in an extraordinary manner, and that this his prophesying consisted in praising God with Tabret, Pipe, as the Prophets did in the sift verse, and he with them, than what can this prove to your purpose? & as the holy Ghost was given to the Apostles in the primitive Church extraordinarily & immediately because of those effects they did produce, why not upon Saul who had this spirit given him immediately as appears by the effects they wrought in him? as making him another man, and by his prophesying, all which were confirmations extraordinary to confirm his calling of being King, which was extraordinary also, the like we see in David, 1 Sam. 16.13. who had the Spirit poured upon him in the same manner as it was on Saul, and all to fit him for those weighty duties of his kingly office, and although David had not such visible conspiovous signs at his anointing as Saul had, yet we read in 1 Sam. 16.18. that he was strong, valiant, a man of war; in so much that it is said, 1 Sam. 18.14, 15. that Saul was afraid of him, all which things being laid together will evince this truth, to wit that these were extraordinary Spirits in their manner of being given to certain persons; again if Saul were a Preacher, as this allegation seems to insinuate, than a question would be asked, to whom did he preach? It is said indeed he prophesied, but there is divers kinds of prophecy in Scripture, only the Text saith he prophesied with the rest of the Prophets but not that he preached to any, for he neither did as the Samaritan woman did, nor as the man in whom the devils were; and truly their actions and performance of them do manifest a disparity, the woman went only and told what things had passed between herself and Christ. The man preached it, but as for King Saul, he prophesied by the instinct of that spirit he now had in praising and singing with instruments of music to God, which did confirm him in his extraordinary call of being King, all which you could not choose but know, only it seems you are disposed to make the world merry.  
To the next, 1 Sam. 19.20. where Saul is said to send messengers to David, and that they prophesied, that is all one with the other, 1 Sam. 10.6. and saul's messengers here prophesied, with the rest of the Prophets, as Saul himself did there, and their prophesying must needs have reference to the prophesying of the Prophets, for so the words imply, that when these messengers came and said the college or company of the Prophets, then saith the Text, they also prophesied, and so also in the same manner did Saul himself prophesy; Now what this prophecy was is expressed in 1 Sam. 10.6. as before was declared, it consisted in sounding forth God's praises with Tabret, Pipe, Harp, and as Jeduthun did, 1 Chron. 25.3. and this was to declare the infinite power and mercy of God towards David, whom Saul now had an intent to have slain, as appears by the whole Chapter, Saul sending his messengers, and going himself, yet all could not do, nor bring to a full period his wicked designs against David, the like example we have in 2 King. 1. of those two Captains and their fifties, that came to apprehend the Prophet Eliah, these men thinking to bring the Prophet to King Ahaziah, their ends were frustrated, and they themselves were consumed with fire from heaven, wherein the power & mercy of God, was also manifested towards Eliah. So that it appears here, it was the wonderful mercy of God to David to deliver him from the hands of Saul & his messengers, the opportunity being so, that notwithstanding Saul sent time after time, yet God so ordered the matter, that these messengers being sent from Saul who was enraged against him, vers. 10. could not have access, much less to do him any wrong; so gracious is the Lord, that to vindicate his people's innocency or else his own in them, that the strongest assaults of wicked men, though attended with never so much policy, shall challenge no success but by his overruling power, not that God had a special aim that these men should be Preachers, much less to be example therein to posterity, but only that God might deliver David from the hands of Saul; nay, Saul himself, who like Herod, after he had sent forth the wise men to discover Christ but came not again, was now as much in his bedlam moods as Saul was at this time, who went himself to Ramah, and the Spirit of the Lord came upon him, and he prophesied and rend his , as an infallible testimony of a convicted conscience for pursuing so innocent a man as David was; an excellent example we have to this purpose in the 7. of John. 46. of the Pharisees who sent their messengers to fetch Christ before them, but contrary to their expectation, that in stead of these men's intended fact of taking Christ, Christ took them, and as they came to apprehend Christ, as saul's messengers did David, they were so wrought upon by his powerful speeches, that in the 46. verse they cry out, That never man spoke like this man; and you may better conclude that these servants of the Pharisees were Preachers, than saul's messengers; and the reason is stronger in them then in the other; for,  
saul's messengers prophesied among the Prophets when there was not such need, but only here that the works of God might be made manifest, turning that into good which these men intended for evil, and never returned again, to give Saul account of his message. But here these men that came to Christ had their eyes opened, and had some smattering of illumination that he was Christ, and did also return to the Pharisees again, declaring Christ's saying, Never man spoke like this man; these men had been better precedents for you to have proved the point; all the marrow of the business I see lies in this one word (Prophecy) which if you were at a dead lift, as here you are, can never help you, considering its divers acceptations.  
As for that you say afterwards, that these men were no way extraordinary, for so your words imply, they had no extraordinary spirit, Ergo; were not extraordinary.  
Here you show yourself either very ignorant in the Scriptures, or else your writing at this time was very rash and inconsiderate, and because I have here just occasion to speak of that I mentioned before, let me ask you this question.  
If nothing were extraordinary but the penning of Scripture and the works of Miracles, Qyest how shall we dispute against the Hierarchy to prove that Timothy and Titus were extraordinary Officers, by those offices and acts which they did, if nothing were extraordinary but what you say? for you affirm (when it was objected that these men had extraordinary spirits) that none had extraordinary spirits but they that penned the Scriptures, or wrought Miracles, implying, that because they had not extraordinary spirits in penning Scriptures or working Miracles, therefore they were not extraordinary, and so you have with one puff taken away all the strength of the antiepiscopal party, and given occasion to them to triumph in the discord which they maliciously attribute to our Divines; for my part I leave you either to clear yourself, or else to acknowledge your error, for it is manifest abroad in the world, that by reason of the ill, unadvised, rash, inconsiderate, impertinent Pamphlets that are now extant (setting some aside) the adversaries of a through reformation do not stick to say in their Bedlam fits, that all dissensions about the Church are set on foot, by the occasion of our best and sincerest Divines.  
To the next you say, that such a spirit as this was promised to all God's people.  
It is most true, that God hath promised to his people a spirit of Prophecy, but now all the question is what this kind of Prophesying is, because it serves much for the illustration of this point, and the opening of this Text; there are then divers acceptations of the word Prophesy in Scripture.  
1. It is taken in the strictest sense, for foretelling things to come, thus the Prophets, as Isaiah, Jeremiah, Ezekiel were Prophets.  
2. For public preaching the Word, by Sermons to the Church, so it is taken and attributed to the Shepherds of Israel, men in a public office in the Church, Ezek. 34.2. Isa. 56.10.  
3. For private interpretation (yet not being contrariant to public doctrines that are true) for the use and benefit of the Church, so it is taken in 1 Cor. 14. now although these men here of Corinth did according to their gifts given them, 
We do not read in all these two Epistles to the Corinthians, that there were any settled Pastors, and therefore these men's prophesying in the public meetings, was without all doubt extraordinary.  exercise publicly, yet they did not do it as public Church Officers, but as men private, not in what they did, but as they were, for there were now as is thought, no public Church Officers, and the Apostles with their fellow Labourers did continually visit them, both by personal presence, and Epistles.  
4. For sounding forth God's praises by musical instruments, as Harps, Pipes, etc. so it is taken in 1 Sam. 10.5. 1 Chron. 25.3.  
5. For professing and celebrating God, so all God's people do prophesy, and are likewise Prophets, Gen. 20.7. Matth. 10.32.  
Now in what sense you take this speech in the 2. Acts 18. is presently proved, for you take it to be meant of a Spirit of prophecy, to consist not only to interpret Scriptures privately, but publicly too; and it so appears, because you bring this Text to prove a promise made to some, nay to all God's people, to enable them publicly to dispense the heavenly Mysteries of Salvation: but now what reason can you bring to prove this Text is to be so expounded, I see not; if you can produce none but your own fancy, than you will give me leave to descent from you for this reason: you know the Scriptures call God's people Prophets, as before was instanced, and if they are Prophets, than they have a prophetical office, which consists (according to your description) in public Preaching of the Word of God, as well as professing it; only you are deficient in your proving it, unless your bare affirmations be proofs; but Sir, one word with you, let me tell you as a friend, you have done wonderful wrong to the sacred Scriptures, thus to abuse them by such wretched and extorted Expositions; the true meaning of the place is this, as if Saint Peter had said, or the Lord by Saint Peter. I will pour out my Spirit in those days, and on your Sons, Daughters, I will pour out my Spirit, and they shall prophesy: That is, 
* So Vrsinus expounds the place.  Profess my Name, Truth, walk according to those dictates of my Spirit, celebrating and praising me; so that it appears that this your mistake issues from an universal Exposition of a Word, which you see admits of divers acceptations (Prophecy) is the only beam that hides the truth from approaching your judgement; it is true that all Preaching is Prophesying, but all Prophecy is not Preaching, and I wonder a man should be so miserably mistaken, as to expose himself to the public censures of learned Divines, who cry out in their Pulpits against such impertinent allegations, certainly if we had but the Presbyterial discipline established in the Church 
(o) O Lord who can patiently hear this horrible disorder ascribed to the Apostles Church, which here you attribute unto it, that every one hand overhead Preached, Baptised, and expounded the Scriptures; what a window, nay what a gate is here opened to Anabaptists to confirm their fantastical opinion, wherein they hold that every man whom the Spirit moves, may come even from the Plough-taile to to the Pulpit to Preach the Word of God, Cart. 1. Rep. to Whitg p ●. 38.  you would go near to come under the sconrge of Ecclesiastical censure, for broaching such detestable opinions, although you never practised them, because herein you open wide the mouths of the Anabaptists; and in the mean time if you repent not of this your sin, you shall certainly answer to that God before whom there is no respect of persons in the dispensations of his justice, and chastisements, and if a Spirit of Prophecy be admitted in your sense, than it will follow, that all God's people must be public Preachers, for what other sense or interpretation can the words admit, or your allegations from this Text, for the holy Chost saith (they shall Prophesy) and you say this Prophecy is public Preaching, which is a pretty exposition and serves excellent well to trouble the Church.  
As for that you say, that some object and say, that this promise was made good in the Apostles times, are you able to disprove them that so say, or do you know what you do in taking upon to answer such an objection. All that you can say is (If in the Apostles times they were called the last times, much more now) all this is true in itself, but it behoved you to show, that the last times there mentioned are our last times in which we live, for it is not to be denied but the Apostles times were the last times, and the last times, are also our times, and therefore the Apostles, as Peter and Paul, when they speak of the last times do give us evident light, that when such or such things come to pass that then we may assure ourselves that those last times are the last times they mean, and so when the Apostle saith in the last days, or towards them, shall come perilous times, wherein men shall be lovers of themselves, covetous, proud, boastors, cursed speakers, etc. and this sign saith Mr. Perkins hath been, in former ages, and is no doubt at this day in the world.  
So you see that some times are said to be the last times not because they are so in themselves but with reference to certain special things which then happen; now the last times here in Joels prophesy, and in Saint Peter's allegatition is (as 
(p) That the Jews might know the Church could not be repaired which was now lmost ruined, but by the Messies, that is the sense ●● Cal●in on the see and of Acts.  Calvin excellently notes) spoken in reference to the going out of the Jewish Church, for so his words import, which was some four or five hundred years after Joels prophesy, and therefore they that said this Prophecy was fulfilled in the Apostles time, say more than you shall ever be able to disprove; yet you must take some limitation; this promise was not so universally fulfilled in the Apostles time 
(q) It comprehends a larger knowledge of him which was to be given to the faithful in the Kingdom of Christ, Cal. inst. pag. 706.  as that the people of God in after ages reap no benefit from it, but the special thing in joels Prophesy, as visions, telling things to come, was fulfilled in the Apostles time, as appears by Saint Peter's allegation, and therefore Protestant Divines do affirm against the Jesuits that this promise was fulfilled in the Apostles days, so saith 
(r) In his Synop ●ap St. Peter shown how these prophets were fulfilled, when the holy Ghost was sent like fiery cloven tongues, and he ci●eth the very words of Joel to confirm the same Saying. Dr. William's true Church, pag. 547.  Dr. Willet Ruffinus an ancient writer saith they are impudent that think otherwise, only Cornelius a Lapide, a learned Jesuit, with Bellarmine, and deny it, because forsooth, they allege this place of Acts to prove their Church are never without Prophets that can foretell things to come.  
But the other part of this Prophecy in Acts 2. verse 18. doth belong to God's people to the end of the World and doth contain a spirit of conformity, and of professing the name, truth of God; so Calvin and Vrsinus expound the place; Calvin saith it is referred to the worshippers of God, those that are in Covenant with him, etc. Vrsinus of professing and celebrating God, so that from hence it is evident, you can have small comfort from these Texts; And I must further admonish you, to take heed, ere you be ware lest you slide into the Tents of the Papists while you thus plead for a Text, and the exposition thereof.  
To the next, contained in six Answers: None is fit for the work of the Ministry, unless he be skilled in Arts & Tongues, for if he be not so qualified, how shall he be able to answer the learned Adversary? Neither is it your answer that hath, or ever will prove the contrary; if you had said, The true understanding of the Scripture comes not only by humane learning, than your speech might have been admitted, and the Texts of Scripture that you have alleged, prove nothing to this purpose, or if they did, yet they do not exclude humane Learning; the scope of the Apostles meaning in that place of 1 Cor. 2.13. and yours is, 2 Cor. 2.13. is to show that we cannot understand or know that Eternal Love, that superabounding mercy, that incomprehensible sweetness that is to be found in the powerful ways of Jesus Christ, but by the Spirit; this is evidently proved from the foregoing Chapter; the Apostle speaking that Christ was made unto us Wisdom, Righteousness, Sanctification, and Redemption, proceeds all along, telling us that we cannot know these things but by the Spirit, for as no man knows the things of man, but the spirit of a man which is in him, so nothing can reveal God's love to the soul concerning Predestination, and Sanctification, but the Holy Ghost, which sheds abroad the love of God in the hearts of his people; and as Jesus Christ doth impart these things by his Spirit to his people, so he sends his Ministers to preach the same, not in the words of man's wisdom, but in the demonstration of the Spirit. Now I would entreat you in the next Pamphlet, to tell me if there be not a large difference between the interpretation of the true and universal, revealed meaning of the Holy Ghost in the sacred Scriptures, as well by the understanding of the Original, and line reading, pointing, collation, as by the Spirit himself: And the certification of those things that concern a man's Eternal Salvation, by the same Spirit, which lie hid in God's everlasting love, yet revealed in the Scriptures, of which the Apostle here speaks: It is true, a man my run into extremes as well one way as in another; And as he that is skilled in Arts and Tongues, without the light of the holy Ghost, cannot universally interpret & apply Scripture according to the mind of Christ, so a man that is destitute of skill in Arts and Tongues, and hath nothing in him, but that light which proceeds from God's Spirit, cannot on the other side expound according to the original, for God works by means, he will and doth convey his mind revealed, so fare forth as men can comprehend him, with the conjurison of those means he hath ordained instrumentally to communicate himself; now yourself saith, that this may be desired in those that want it, besides the Apostle wishes that the Corinthians had the gifts of tongues, calling it a spiritual gift; now if this be a spiritual gift, and aught to be desired, and without which a man cannot interpret according to that tongue in which the holy Ghost spoke, than God doth communicate himself more to him in larger measures of his revealed will by those means he hath ordained and commended to that purpose, then to him who is deficient in the enjoyment of those means, by which he so conveys himself, and so he that is universally qualified and hath both these, is fit for the work of the ministry, 
(s) Therefore to the end that unquiet and troublesome men should rashly thrust in themselves to teach or rule; it is expressly provided, that no m●n should without calling take upon him a public offic● in the Church unless called. This we may oftentimes mark in Pa●l, when he means to approve his Apostleship, he doth allege his calling; if so great a Minister dare not take this upon him but by the commandment of the Lord, how great shamefulness shall it be, if any man wanting either of these shall challenge such honour to himself, Calv. iustit. pag. 522.  and so is not he that is wanting in either; true it is that Jesus Christ hath not greater adversaries than those that are greatly learned, and unsanctified, witness the Pharisees; but yet again, he hath no greater friends and soldiers to fight his battles (although vilified by the world) than those who have those humane excellencies sanctified unto them; to the other five answers, because they are for their substance contained in the first, and are answered in that, I will here pass them by and come to the next, where you say;  
All the call mentioned in Scripture, was the people's great necessity, and their great willingness to hear is most untrue; yet to be admitted in cases extraordinary, and if you had made that limitation you had done well, but when your speeches are indefinite, making no caution and restruction, where it is required, you show your palpable ignorance, for God hath prescribed other things as additional to the calling of a Minister publicly to preach the Word, besides the people's necessity and their own willingness, his orders must be observed, not neglected, now the people's necessity is to be relatively considered, and so made their election, but before a Minister can be completely fitted for the public function of the Church, he must be ordained by the Presbytery, for if none be fit for the public function of the Ministry, but men sufficiently learned, as before was declared, how can the people judge of his ability who have no knowledge therein? And if the Apostles would not have any to execute the office of a Deacon in the Church, which was a lesser, and an inferior Church-officer, why should those that are designed to a greater and more public duty miss of that confirmation? And 
(t) You should understand that the assurance of the inward calling dependeth upon the outward, for albeit the Spirit of God worketh that assurance, yet he worketh by the outward means, by the judgement of the Elders, and of the Church, touching his aptness for the Ministry, whilst he considereth that calling is not the calling of men, but of God, through the Ministry of men; so that this separation of the knowledge of an inward calling from the outward is not only absurd, but confirms the An●baptists, which boast of an inward calling, where no calling of the Church went before. Cart. 2. rep. to Whitg. 1. part. p. 260, 261.  although a man can plead never so much his inward calling, yet sent he must be as well by the Church, as by God himself; and show if you can any person in the New or Old Testament, that ever publicly Preached, unless in extraordinary cases, but he was confirmed in his calling by the Church; now what necessity you can plead is somewhat hard to be understood; doubtless there was no necessity in you so to do, when there were godly Divines and others to do it; or is your necessity so great, as those Christians in the 8. Acts when there were none at all, but the Apostles now at the persecuted Church at Jerusalem? if you object, that those Ministers that did so preach, did not Preach Jesus Christ purely; what of that, they preached him truly, did they overthrow any substantial points of Faith? the Apostle Paul notwithstanding did rejoice when some preach Christ out of envy: so although they preached him not purely, yet they preached him truly.  
To the next.  
Spenc. That it may be lawful in a man's family, but not in a Church.  
Answ. And so it may be lawful in a man's family, but not in a Church.  
For as there is no member of the body of Jesus Christ, but is of the same nature of the whole, a public member of a public body, and the spirit proceeding from the head to every member is one and the same spirit, and his gifts of like nature, public gifts of a public spirit, for the good of the whole body; and so though they be members of one body, and are to be assistant one to another in that body, yet can these members perform the duties of each other? indeed in the general they may because the generality of their duty is to be assistant; but here lies the question, whether one member can perform the office of another, which is particularly appropriated to him, and none other? or as you had it before, can the eye perform the office of the hand, or the hand of the eye? for as you say, though in respect of congregated bodies, the more part are out of office, yet as we are one body in Christ & members one of another, first all members may be generally assistant to the service of the whole, but can every member perform that which is specially affirmed of, and attributed to one? if you grant it, then factum est, it is done, Anabaptism, and Anarchy, and all, we shall have come tumbling into the Church; for tell me, are not you he that said a little before from the Apostle, that the chiefest members cannot say to the least, I have no need of thee; now if every member can perform that which is specially affirmed of another, then how can you justify your speech from the Apostle, who saith, the one hath need of the other, and if the one have need of the other, it follows that he wants that in another which he cannot perform himself; if one have no need of another, than he cannot only do that which properly is this, but that also which is specially attributed to another, and so you have falsified the Apostle, and beaten yourself with your own weapon.  
To the next, 'tis true, that in the work of Reformation it is necessary that all errors should be discovered, and all truths embraced, but you have very slenderly proved that your universal practice is a truth, and if you bring no better reason than you have here in your book published to the world, I am not afraid to tell you, that in stead of being truth, it is a most notorious untruth, and such a one, that you going about to prove true, you have both exposed yourself, to abundance of censure from godly Divines, but also shown the ignorance in resting upon such broken Reeds that will never hold in the trial, and besides, are there not abundance of faithful Ministers of Jesus Christ that notwithstanding they have had their admission into their public offices from the Prelates, yet do preach Christ in his purity, and do not you here show your pride, that dare take acception of their allowance by the Prelates for 
(u) S●y a man have been trained up in the Schols of learning, and have never so great gifts, and fitness to exercise a public office in the Church, yet he may not take upon him to Minister till he first be approved, 1. Tim. 3.10. that would open a gap to dangerous Schisms in the Church, good therefore it is to hearken to the advice of the Apostle, Rom. 12.3. Hildersham on Joh. pag. 248.  they would not preach the Word publicly, nor take upon them any public function in the Church, unless they were externally allowed thereunto, and although there be imperfections in the same, yet Sir, the substance of it is contained in their ordination, being only this, that Ministers should be examined, and proved for their ability to be apt to teach, 1 Tim. 3.2. and by sound doctrine to exhort and convince the gainsayers; now can every man that pretends the spirit be able to convince, nay are they able to speak a word to a learned adversary? and is it sit now that such should have any public office in the Church? In the 1 King. 12.31. it is noted by the holy Ghost as a fault in Jeroboam, that he made Priests of the 
(x) You know they mean the basest of the people, such as gave but one leap out of the Shop into the Church, as suddenly are changed from a Serving man's Coat, into a Minister's Cloak, making for the most part the Ministry their last Refuge. Cart. 1. rep. to Whitgift. pag. 26.  lowest of the people, which was a great profanation to the Ministry, and that he took them not out of the Tribe of Levi, which were men fitted and qualified for the Ministry, and if this were a fault in Jeroboam, because he choosed such as he should not choose, why shall it not be a fault and a great presumption in you to take that function upon you without a call by the Church, and I am afraid that in stead of expecting a glorious Reformation, we may rather expect a hindrance of the same, occasioned by your practice, use your gifts you may in a private way (and it were to be wished, that you did not so tumultuously draw such a number of people after you) the reason is because it doth open the mouths of the adversaries of a thorough Reformation, which if it were otherwise, might less offend good Christians, and upon the right performing of the same, might have good warrant from the Word of God.  
FINIS.