the Scripture speaks contradictions as he does making as I said before the same thing lawfull and unlawfull to the same persons But secondly I argue thus Arg. 2. If it be lawfull for Women to Preach privately take Preaching in a large sence and forbidden them to Preach publiquely and in the Church then there is a specificall difference betweene these and a good ground in Scripture for the distinction of publique and private Preaching But Women may Preach privately take Preaching in the large sence See 2 Tim. 1.5 compared with 2 Tim. 3.15 Acts 18.26 Prov. 31.1 c. And 't is forbidden them to Preach publiquely even in the Church See 1 Cor. 14.34 35. ☞ 1 Tim. 2.11 12. Therefore this distinction is grounded on Scripture and publique and private Preaching doe specifically differ one from the other And yet hath not this fellow boldnesse enough to puffe away solid Arguments meerly with saying there is no such distinction found in Scripture and that 't is fetcht from Rome Ah alas if any thing galls them it comes presently from Rome 't is Antichristian you may be affrighted with such bug-bears without reason if you list My christian friends you whose establishment I aim at in this Discourse that your fellowship with the Father of Lights may be more constant and sweet take this Lesson away with you The best Engine mysticall Antichrist ha's to advance his designe among Christians is to be all against Antichrist in appearance He is sure to have best successe among well meaning people when he is in the forme and appearance of an Angel of light But to returne to mine Adversary returne doe I say I think I never went from him in speaking of mysticall Antichrist Hee 'l say the Apostle sayes 1 Cor. 12.29 Object All are not Teachers because all are not gifted but all that are gifted are Teachers and may Preach This answers to neither my first Answ nor second Argument to prove the distinction of Preaching above mentioned It answers not my first for 1. All Christians are gifted according to the measure they have received yea and he himselfe sayes Gradus non variant speciem that every member ha's his gift whereby to be usefull to the Church page 83. Though some in one degree some in another which is no prejudice to the thing in hand 2. If he should deny it as indeed elsewhere he does for he can speak contradictions yet the Scriptures before mentioned in proof of the first branch of the second Proposition of my first Argument doe prove the same viz. That all Christians may and ought to teach by brotherly admonition advice reproof c. and therefore are gifted according to their measure thereunto And if so then Paul does not say All are not teachers because all are not gifted for all are gifted according to their degree and so are Teachers and Preachers take Preaching for private Preaching and in the large sence before mentioned But his meaning must needs be All are not teachers that is Ministeriall Pastorall publique Teachers And so it affords us a ground for a distinction of two kinds of Preaching or Teaching specifically differenced as we affirme 2. Much lesse doth it weaken my second Argument For are Women forbidden to teach in publique in the Church because they are not gifted 'T is known many Women are gifted to speak to the edification of others and may use such gifts as they have in a private way lawfully as was proved even now but not publiquely and in the Church which layes a good foundation for the distinction and shewes though he thinks it so strange page 91. That it may be lawfull to teach privately before a few by brotherly exhortation advice c. and not to teach publiquely before a thousand Carry this also along with you as you read his answers if you think you may wast so much time as to read them and tell me whether most of them are not turned into meer Scelitons Obser 3. Obser 3. You shall moreover find he seldome takes any notice of the thing that is in Question or as a sound handler of controversies at all distinguisheth controversa a non controversis things controverted from things not in dispute but in many of his answers beats the air and not his Adversary and therefore no wonder he dreamt of Routing the Pulpit Guard 1. Whereas the Question as stated by his Antagonist is whether any may Preach in a constituted Church unlesse they be called unto the office of a Minister Those Scriptures or the most of them that he grounds many of his answers on speak onely of Preaching to Infidells and in a Church not constituted As Acts 8.1.4 Touching the Preaching of the scattered Brethren Acts 9.20 concerning Sauls Preaching as he pretends before called to be a Minister with some other Scriptures which he quotes over and over againe 'T is evident they come not up to the Question in hand which is whether such as are not Ministers in office may Preach in a Church constituted But more of this when I come to answer to the severall Scriptures he grounds all his Discourse upon 2. Whereas the Question stated is of Preaching taken in a strinct sence for Pastorall Ministeriall Publique Preaching Preaching Authoritatively he disputed for Preaching in a large sence as it fignifies any declaration of truth for the edification of souls which no body ever denied to belong to the duty of not gifted Brethren onely as he speaks but all Christians indifferently in their stations and capacities Yea and can you beleeve it This valiant Router doth severall times take up his heels and run away and in a manner grant all in controversie viz. That no gifted brother may preach as one in office that 't is sin to usurp the Ministeriall office and yet thinks he is conquering all the while 3. Whereas the Question is whether men not in office may Preach in the sence before exprest except in extraordinary cases all that he proves is that such did Preach in extraordinary cases which is not disputed And he would faine make men beleeve that that which may be done in Extraordinary cases may be done in Ordinary as page 72. As though rules of order c. are not by Gods appointment to give place sometimes to more weighty and morally necessary things I would fain know of him who I perceive is an Anabaptist whether he having gained a Proselyte if he should fall sick before he were dipt would not deferre the dipping of him untill he were well Though the rule be to Baptize streight way upon beleeving I know these men use to be quick enough with Proselites made by them and will be sure to dip them if they can while they are in a good mood and yet I think they would defer Baptisme upon dangerous sicknesse an extraordinary case Besides pray read Mat. 12.3 4. Does not Christ there defend David in doing that in an extraordinary case
the simple with fair pretences to the honour of Christ and the Spirit and to make them beleeve that others that oppose their corruptions doe strive to diminish and darken the glory of the operation of the Spirit of Christ in his Saints that they may set up somwhat that is humane in the room of the same I shall lay downe three or four Conclusions or Notes to give you some light in this thing that you may know What is the work of the Spirit in revealing Truth to or in the Saints And How outward Humane helps to finde out the sence of Scripture are consistent with and subservient to the same 1. I grant it to be an unquestionable truth that no man is able without the sweet and gracious operation of the spirit of truth savingly to understand and imbrace the mysteries of truth that are revealed in the Scriptures The naturall man sayes the Apostle 1 Cor. 2.14 receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned That is he cannot know them effectually savingly he cannot know them as the spirituall man does whose mind and heart is renewed through grace However 2. There is not any Scripture understood by spirituall Christians the true Grammaticall sence of which a man that hath not the Spirit of Christ may not attaine unto by those outward helps that are afforded to him A notional knowledge of the sence of Scripture is common to naturall as well as spirituall men Else knowledge were an infallible Character of grace which no body I suppose will affirme So that 3. Observe it That most blessed and heavenly work that the Lord Jesus ha's to doe by his Spirit in his Saints is not so much to discover the Grammatical sence of Scripture which may be found out by such as live much below Christ as to bring home the sence of Scripture close to the heart and to enlighten the mind to see the beauty and goodnesse of that truth that swims only in the brains of Naturall men The work of the Spirit is to engrave truth upon the heart to make our knowledge effectuall practicall and experimentall Ah alas many I am afraid are carried very high in the air of sublime Angelicall Notions upon the wings of such a knowledge as the Apostle sayes puffeth up who are all the while strangers to this worke of the Spirit which is not to fill mens heads but their hearts with the truth 'T is much to be suspected that such as would make you beleeve that the work of the Spirit of grace is to discover the sence of Scripture have never yet felt this saving work on their hearts The Spirits work is not so low and ordinary If it were as these men would have it why then the work of the Spirit were only to make Notionists Ah! let not Christians be deceived knowledge puffeth up 't is love edifies Scripture is sufficient to discover its owne sence to all men diligently improving the outward helps afforded by God though a sanctified and saving knowledge of the same be communicated to none but through the Spirit otherwise Scripture were no perfect rule yea indeed no rule at all For what is a Book or Waiting without its meaning 'T is not the words or expressions but the sence of Scripture that is mans rule if that be not visible we have no visible rule yea and if the Scriptures be given out in such termes and expressions as do not discover their owne meaning what are they or of what use Besides if they doe not declare their owne meaning but every one must fetch it from an immediate work of the spirit what were this but to make the Scripture a Nose of Wax as the Papists speake pliable to any sence that the darknesse and vanity of mens minds will put upon it Surely he that denies a sufficiency in Scripture to clear its owne meaning to one that uses the outward means to that end afforded denies Scripture to be any rule at all But to make this plaine suppose a Question arise about the sence or meaning of a particular Text one sayes this is the meaning another that which way will you go to decide the controversie Will you goe to the revelation of the Spirit in you Or to the letter of Scripture arguing from the proper signification and use of such words and expressions as are in the Text disputed of If you have recourse to the supposed revelation of the Spirit of Christ in you why then the Scripture is not your rule and how will you follow the Apostles advice which is To try the spirits c If you have recourse to the letter of Scripture and argue from it then Scripture ha's sufficient in it to make out its owne sence Scripture 't is true conteins in it an heavenly mystery that is hid from the wise and prudent But what is the reason 't is hid Paul will tell you in 2 Cor. 4.3 4. If our Gospel be hid 't is hid to them that are lost In whom the God of this world hath blinded the minds of them which beleeve not c. Mark the ground of this that the Gospel is hid is because they are blinded through unbeliefe The Devil ruling in naturall men by fin and corruption doth hinder them from giving hearty welcome unto the Truth Questionlesse the most of those that heard Pauls Preaching knew what he meant in his Sermons and yet the Gospel was hid to many of them how so why they beleeved not Their understandings and affections did not close in with those heavenly mysteries of Gods love which he did discover so as to assent unto the reality of what was Taught and to love and delight in the same The Gospel is as a sealed Book to naturall men because of the corruption that is in the heart and in the mind from whence it comes to passe that they cannot see the reality beauty and goodnesse of Scripture discoveries 't is not because there is not plainnesse enough in Scripture expressions or because the Ministers of the Gospel do not speak plaine enough when they Preach Christ to them but because through corruption their minds are averse from assenting to and closing with the Truth Now you must know that the work of the Spirit is to heale the understanding and to sanctifie and change the heart and to make it pliable to the Truth yea and to stir up the whole man withall unto a more diligent use of meanes of knowledge Thus the Spirit of Christ brings in truth unto the soul and that so as it dwells and becomes fruitful in the heart and in the conversation This is a step higher then the quaintest Notionists of our times desire to be brought If Truth were thus revealed in them they would be more humble more peaceable more meek then now they shew themselves In short I know not any truth in Scripture which
and yet ever and anon in his discourse he sayes Prophets are Teachers and proves that gifted Brethren are Teachers because Prophets Sure the man is in good hope that the most of his Readers will be men of bad memories or judgements or both that when they are reading one page will forget what he says in another or he would not venture thus to contradict himselfe But he holds a Wolfe by the ears as the Proverbe is and pitifully puzled you may see he is One part or other of the contradiction he knows is true but which he cannot tell and therefore he will be sure to speak both that he may be somtimes found in the truth Surely either this man hath but a bad cause to plead or else the cause hath falne upon a bad Advocate in him to plead for it notwithstanding he talks of gifts so much He need not have another to answer him while he is so good at confuting himself Much of my designe is to help the weaker sort to see this that is very open to such as are intelligent Obser 2. You may observe further Obser 2. that he never distinguisheth of Preaching nor doth he define what Preaching is that yee might understand what he meanes when he pleads for the lawfulnesse of gifted Brethrens Preaching But his designe is to cheat you if he can with ambiguous termes never adding any explanation to them All the distinction that he makes of Teachers is onely this Teachers by Office and Teachers by gift without Office As good as if he had said Teachers that are so indeed and Teachers that are not so but onely esteem themselves so or at best might be so if the power of the Church did call them into the office As if one should say a Magistrate by gift and a Magistrate by office He confiders not that as the gift disposeth a man to the office so only the office disposeth him unto the execution of the gift A man gifted for a Magistrate is no Magistrate nor may execute the work of a Magistrate till called to the office even so a man gifted to be a Teacher is no Teacher nor may execute the work of a Teacher till he be called to that office except in the cases signified in stating the controversie All the definition he gives of Preaching that you may know what it is is page 59. where he sayes Preaching is but a speech or speaking of words and if so for all his pretended gifts a Parrat may preach as well as he But 't is well he sayeth Preaching is a speaking of words for many of those that undertake publique Preaching without any mission speake words 't is true but many times no sence let their judicious hearers if there be any be judges But he meanes I suppose speaking words unto spirituall edification and if this be all the Preaching he pleads for to be allowed to gifted Brethren why doth he contend when as brotherly admonition exhortation instruction reproof c. are granted by his Adversary not to gifted Brethren onely but to all Christians in their proper sphere and keeping within their line I say this is granted to all Christians even to women also who yet I hope may not be Preachers I think no honest heart even among them that oppose his opinion doth desire to abridge Christians liberty in speaking to the edification one of another in such a way nay rather we stir them up and provoke them to the use of their liberty do I say nay to the practise of their duty herein But can any one be so blind as not to see a vast difference between the publique pastorall duties of a Minister which he is obliged to by his office called in the Scripture feeding the flock of Christ c. And those Christian duties that lye upon all Beleevers enjoyned in such language as this Thou shalt not suffer thy brother to sin but shalt reprove him and tell him his fault Lev. 19.17 Comfort ane another with these words 1 Thess 4.18 And againe They shall speake of thy Kingdome and talke of thy power Psal 145.11 And 2 Cor. 1.4 That we may be able to comfort them which are in trouble by the comfort wherewith we our selves are comforted of God Places which among others he urges for publique Preaching of men not in office I say is any man so blind as not to see a difference betweene these Is it not plaine that though they may agree in matter yet doe differ in forme Forma dat nomen esse which is that which gives name and being to things But this he would not have you take notice of if you doe a great part of his Book is answered without much a doe Wherefore he denies any difference between publique and private Preaching He sayes This distinction came from Rome The P.G. Routed and ha's no footing in Scripture if in private why not in publike if we may preach to one or two in private why not to a thousand in publike page 88. 91. Answer Much of the controversie depends on the clearing of this and If I can prove this distinction from Scripture and shew you that there is a specificall difference betweene publique and private preaching Preaching taken in a large and Preaching taken in a strict sence then you 'l say that the heart-strings of many of his answers and arguments are cut and that nothing is remaining but confident expressions to give any life to them This I shall doe God willing by two Arguments grounded not on Scripture testimony onely but also on his owne concessions Thus Arg. 1. If we find in Scripture that all Christians may Preach take Preaching in a large sence for the private duties that they owe one to another and that they may not all Preach take preaching in a strict sence for publique pastorall preaching then there is a specificall difference between these for otherwise the same thing would be to the same persons lawfull and unlawfull which is a contradiction But I prove by Scripture 1. That all Christians may Preach take Preaching in a large sence for brotherly exhortation admonition reproof c. See 1 Thess 4.18 Heb. 3.13 Lev. 19.17 Mal. 3.16 2 Cor. 1.4 with many other places concerning which Scriptures you may observe that they speak not to some Gifted Brethren onely but to all the godly indefinitely Besides he himselfe grants this ever and anon in his Discourse 2. I prove that all Christians may not preach take Preaching in a strict sence as before by the plaine words of the Apostle in 1 Cor. 12.29 Are all Teachers which Question he himselfe acknowledges imports a deniall and is as much as All christians are not teachers and so may not take upon them to teach that is in a strict proper sence So that the inference is most undeniable that there is a specificall difference betweene the one way of Teaching or Preaching and the other Unlesse you will beleeve
which the Text sayes was otherwise unlawfull for him to doe Yea you find vers 7. Christ layes down the generall standing rule by which we are to walk in such cases saying I will have mercy and not sacrifice And yet this man thinks it strange that we should grant it lawfull that such as are really gifted to teach should teach publiquely without an externall Call in times of persecution when there are none in office to be found and Ordination cannot well be had and yet say 't is unlawfull when no such extraordinary reason is Why tell him friendly Reader when thou meetest with him for he uses to wander abroad that in such extraordinary cases God will have mercy and not sacrifice Those tender bowels of mercy that we owe to poor souls lying in darknesse that cannot otherwise be instructed may command this particular rule of Order to give place then though when this necessity is over he must know God will have mercy and sacrifice too But you may see the depth of this mans judgement in the matters of God I must tell you Christians and I think you 'l find it to be a true Rule and therefore heed it One Scripture witnessing that God hath appointed and fixed some in office for the worke of the Ministry to attend upon it a thing that Collier himselfe grants is of more strength to condemne the unlimited liberty of Preaching that he pleads for then twenty examples of gifted mens preaching in those extraordinary times of persecution and scattering of Christians which the historicall part of Scripture relates are to defend the same Wherefore those Scriptures that speak of gifted Brethrens Preaching or telling abroad the tidings of Jesus Christ in those extraordinary unsetled times unsetled through the scattering of the Brethren make nothing to the Question For the thing disputed is whether in ordinary cases when all things are in a calme and quiet condition no great scarcity of able honest men in office and Ordination to the office may be had whether then men not in the ministeriall office may practise publique Preaching without breach of the rule given to the Churches of Christ This which is the maine of the Question he sayes little too and what he does say I will anser anon 4. Whereas the Question is whether such may preach in the sence before set downe without office or relation and respect thereunto He argues sometimes in his Discourse that they may preach in order to the triall of their gifts or else none can ever be duely ordained and appointed unto the office seing probation and tryall of gifts must go before Ordination to the office a thing never questioned but knowne to be approved of by those that oppose his corrupt opinion notwithstanding provided it be by consent of Pastour and People that such Preach as are not actually invested with the office We all grant that one really gifted may Preach in ordine ad munus in order to the office or as Mr Hall speaks per modum probationis as Probationers And here I shall remove an Objection that possibly might be made against mine owne practise I acknowledge I Preacht now and then for the space of a yeare or two before I was formally ordained But 1. I did so in order to the taking up of the Office of a Minister 2. I was never against Ordination and this was knowne though suspected by some that were least acquainted with my judgement 3. 'T was onely while I wanted opportunity of Ordination in times of the war and when in Banishment from mine owne Countrey and before settlement after my returne 4. I did not this without the approbation of severall able godly Ministers which was virtually an Ordination and therefore this makes nothing to the countenancing of their practise that set upon this work without respect to any of these particulars Now then if you take along with you this third Observation upon his Discourse you 'l see that for the most part he meddles little with the Question but strikes at randome at a man of straw of his owne setting up meerly beating the air and therefore nothing but air and vanity in his answers Obser 4. You may take notice also Obser 4. that while he pleads for a generall liberty of Preaching even in constituted Churches he does not informe you how far he would extend this whither he meane gifted Brethren may Preach in a constituted Church by the consent of the Pastour and people or whether he mean they may Preach whether they be willing or no not a word of this for his designe is to advance a disorderly confused practise in generall termes which he is ashamed to owne in plain termes distinctly laid downe if it were not so he could never have omitted the satisfying of his Reader in this If so be one that pretends gifts may Preach in a Church constituted without the consent of the Pastour and people then what liberty or power is left unto the Churches of Christ let any man judge If a stranger may come and suspend a Church-officer from the execution of his Ministeriall duties among his peopie without his consent and undertake to teach them without his approbation where is Church-liberty and Church-power then How are Ministers Shepheâ—rds appointed to keepe off Wolves from the Flock if by the Rules of Christ any Wolfe may come in under the name of a gifted Brother and devour the flock cum privilegio without controule If he intends onely that a gifted brother may teach in a constituted Church by the free and unanimous consent and desire of Pastour and people why doth he contend This would not be denied but that if there be one of knowne gifts sound in the faith that defires to speak to the edification of the people if he have the free consent of the Pastour and People he may But alas this will noâ— serve his turne I suppose the practise hâ— pleads for is the same with that which he and his Associates have taken up oâ— comming tumultuously and forceably into Congregations without consent either of Minister or People to the greaâ— scandall of the Gospel Let the tumulâ— that have been made by this means in Somerset and Devon what ever ha's been done in other places be witnesses that this is their practice and therefore t is like t is that which hee here intends and if so then pray judge whether this be according to the Gospel or consistent with christian liberty and whether any one of all the Scripturs hee produces in his book doe give the least countenance to the same if not then all he sayes is vain and impertinent Obs 5. Obser 5. In most of his answers he doth not reply to the Scripture-reason alledged against him but declining that as a little too hard for him hee answers by affirming the thing disputed and in controversy from some few Scriptures which he quotes at least I think ten times over So that hee
answers by disputing and takes not off his Adversaries Arguments but gives you in his owne This I could shew you in severall particulars but that I had rather make you see how bad his cause is then how abfurdly he manages it Now sith he grounds all on a few Scriptures abused by him if I can demonstrate the impertinency of them to his purpose and clear them from speaking any thing for his opinion then you 'l say The Router is Routed This I shall do in the next place Severall Scriptures opened and cleared from giving any countenance to that Babell and confusion pleaded for by the P. G. Routed THe two first Scriptures that I shall speak to are Acts 8.4 Acts 9.20 The first speaks of the scattered Brethren that Preached The second of Sauls Preaching as he supposes before called to be a Minister These are brought in by him as a running verse in the end of severall answers as being of great weight to his cause but how little they make for him shall I hope appear Before I speak particularly to them let me lay you downe these two profitable Rules as preparatory Reg. 1. Rule 1. In weighty things of God a Christian must have a certaine evident rule to warrant his practise and may not ground it upon likelihood and probability Though Scriptures be produced that make the thing somewhat likely yet if they doe not necessarily conclude the matter in Question they are not sufficient to lead any forth unto the practise of the same Reg. 2. Arguments drawne from Testimonies Rule 2. or examples of men in Scripture are of credit according to the credit of the persons whose testimonies or examples they are So that if the persons from whose testimony or example the Argument is drawne be fallible in their testimony or example the Argument drawne there-from must needs be infirme and fallible too These two things being premised I shal to the clearing of the two Scriptures which present us with the example of the scattered brethren and Saul their Preaching If we should suppose that these presidents did suit the matter in Question as they do not for their Preaching was not in a Church constituted but to Infidels Yet 1. They are the examples of men not infallibly guided in what they did This is most certaine as to the scattered brethren no man I think will say we have very much reason to judge that they were infallibly guided in what they did and as to Saul it is as evident too supposing that which he affirmes that Saul was a private Christian and not called forth to be a Minister if so then his example is no more infallible then theirs Now if there be not an infallibility in these examples they doe not necessarily conclude the Jus or right of the thing done though they make it likely which is not sufficient for Christians that in such weighty matters especially must walk by a certaine rule so that if I should say no more what is become of these two strong holds that he flies to so often At most they doe but conclude a likelihood of the lawfullnesse of this practise which he pleads for It concludes onely a may be and may any go upon may bees in such weighty matters But 2. As for the scattered brethren it is a great Question whether the Apostles that were at Jerusalem at the time of the scattering of the Christians there did not give them Commission to Preach as Mr Hall sayes The P. G. Routed And what ha's The P. G. Routed to say to this Why sayes he The Scripture doth not speake of any such thing Answer Very good neither doth Scripture speak the contrary and what follows then but that it is doubtfull whether they were sent by the Apostles or no and if so then still doubtfull notwithstanding that example whether any man else may preach without an externall call Besides 3. was their preaching in a constituted Church and not among the unbelieving Jewes rather as Acts 11.19 4. Was it not in an extraordinary season which as ha's been proved before quite alters the case This Scripture then you see proves nothing certaine and to the purpose As for the latter Scripture concerning Saul his Preaching before he was called to be a Minister as he affirmes 'T is evident he Preached but that he Preached before he was called to be a Minister is most false 'T is true he Preached before he was solemnly set a part to be an Apostle to the Gentiles as Acts 13.2 3. compared with Acts 9.20 proves but he was called to be a Minister before And I wonder this man was not afraid to bring in Acts 13.2 3. least any should have lookt into the verse immediatly preceding verse 1. where it is said expresly that before this he was one of the Prophets and Teachers that were at Antioch But it may be objected Object that the persons there mentioned were Teachers by gift not by office and so Saul was not in office before this time I Answer Answ All the members of the Church of Antioch were Teachers by gift according to the measure that they had received for all Saints are Prophets and Teachers in that sence as he himselfe sayes but these were Prophets and Teachers that were in the Church that was at Antioch therefore these must needs be Teachers in another sence then the rest of the members there and if so then they were Teachers by office and not by gift onely Pardon me if in using this distinction of Teachers by gift and Teachers by office I hardly speake sence for I must conforme my selfe to his language 2. Is there not in that very Chapter which he brings in one Verse of to prove Sauls Preaching before called to the office of a Minister Acts 9. an expresse history of his call even by a voyce from Heaven If there needed any proofe in this matter I could shew you how verse 6. when Saul cried out what wilt thou have me to doe the Lord sayes Arise and goe into the City and it shall be told thee what thou must do c. He sends him to Ananias what Ananias by Vision tels him though you have it not fully related in the same Chapter yet you have it from Sauls owne mouth in Chap. 22. vers 14 15. viz. That he was to goe to be a witnesse unto the truth which was miraculously given in to him Was not this a sufficient outward call Yea more plain Acts 26.16 17 18 19. where you finde that God himselfe in that heavenly Vision told him that he appeared to him to make him a Minister vers 16. and that he did then send him vers 17. And yet see Ah! how often doth this fellow presume to bring in Saul as Preaching before his call to the office of a Minister to make his matter good although Scripture testimony is so expresse against him Besides Sauls Preaching was not in a constituted Church