He here assumes that the liberty to preach the Word, and likewise the right of judging doctrines, is part of the common priesthood of Christians. Whoever preaches publicly can only do this “as the deputy and minister of the others,” i.e. of the whole body.[285] The congregation must see that no one seduces them with the doctrines of men, and therefore no one may be a preacher except by their choice. Where there is no bishop to provide for them, who holds Christian and evangelical views, they are themselves to give the call to the right preacher; but if they catch him erring in his doctrine, then anyone may get up and correct him, so long as “all done is done decently and in order.”[286] For St. Paul says concerning those who speak during Divine Worship [St. Paul is really alluding to the charismata of the early Christians], “If anything be revealed to another sitting, let the first hold his peace” (1 Cor. xiv. 30). “Indeed, a Christian has such authority that he might well rise up and teach uncalled even in the midst of the Christians.... For this reason, that necessity knows no law.” Therefore to preserve the purity of the evangelical teaching, “every man may come forward, stand up and teach, to the best of his ability.”[287] The experience with the fanatics which speedily followed was calculated to dispel such platonic ideas. Luther does not appear to have asked himself on which side the “Christian congregation” and the Church was to be sought when dissensions, doctrinal or other, at that period inevitable, should have riven the fold in twain. The “Christian congregation” he teaches--merely restating the difficulty--“is most surely to be recognised where the pure Gospel is preached.... From the Gospel we may tell where Christ stands with His army.”[288] How bold the edifice was which he had planned in the evangelical Churches is plain from other statements contained in the writing addressed to the Leisnig Assembly. The president was indeed to preside, but all the members were to rule. “Whoever is chosen for the office of preacher is thereby raised to the most exalted office in Christendom; he is then authorised to baptise, to say Mass and to hold the cure of souls.”[289] Yet he is subject both to the community and to every member of it. “In the world the masters command what they please and their servants obey. But amongst you, Christ says, it shall not be so; amongst Christians each one is judge of the other, and in his turn subject to the rest.”[290]