Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	scripture_n	word_n	write_v	8,052	5	5.9848	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80158	Responsoria ad erratica pastoris, sive, vindiciæ vindiciarum. Id est, the Shepherds wandrings discovered, in a revindication of the great ordinance of god: Gospel-preachers, and preaching. By way of reply and answer to a late booke, called, The peoples priviledges, and duty guarded against the pulpit and preachers encroachment. And their sober justification and defence of their free and open exposition of scriptures. Published by William Sheppard, Esq. Wherein Mr Sheppards pretended guard, consisting of ten propositions and ten arguments, is examined, and found to wear nothing by wooden swords. And all his replyes to Mr Tho. Halls arguments, and Mr Collinges arguments in his Vindiciæ ministerii, brought against not ordained persons ordinary preaching, are found but cavils and too light. And the truth still maintained, ... in that, preaching and expounding scripture publiquely, are proper acts to gospel officers; not common to all. Wherein also the great question, how far the spirit of God ... dothïnable them to understand scripture is opened, ... / By John Collings, M.A. and preacher of the Gospel in Norwich.	Collinges, John, 1623-1690.	1652 (1652)	Wing C5331; Thomason E672_1; ESTC R207127	122,201	185

such an immediate worke shewn its power in enlightning the minds of his Saints heretofore is true so he did in the Apostles daies But thus the Spirit doth not now Eam f●cultatem humana partim industria superveniens uberior spiritus gratia non dissolvit nec absolvit nec adimit sed adjuvat qui sicuti naturae ●otes egregias nactus magnificentius per eas exercet energiam suam non aliter quam insignis artifex li●entius accuratius ostendit artem suam in splendida tractabilique materia ita nostram industriam adeo non aspernatur spiritus ille coelestis ut exigat etiam nec indignatur sua dona nostro vicessimi studio adjuvari tantum absit impia nostri fiducia Erasmus de ratione concion l. 2. p. 202. Edit Froben 8. But thus far the Spirit assists God hath allowed us means to finde out the meaning of his word we have waies to come to the knowledge of the Languages in which they were writ and the labours of many eminent servants of God who have taken paines in it we may by study consider the coherence of the words and paralel Scriptures Now whosoever he be that with an humble heart takes up the book of God and in order to the finding out of the wil of God in any portion of his word shall first seek God by prayer that he would open his heart to understand the wonder of his law and then give up himselfe to study the word of God Sint castae deliciae meae Scripturae tuae nec sallar in eis nec sallam ex eis Vide pateaspice approba placeat in conspectu misericordiae tuae invenire me gratiam ante te ut aperiantur pulsanti mihi interiora sermonum tuorum q●i illi servo tuo dedisti hoc dicere da mihi haec intelligere D. Aug. confess l. 11. c. 2. c. 3. Optimus interpres hic est qui sensum è scriptura potius retulerit quam attulerit Hilari●s l. 1. de Trin. using the means that God hath afforded him considering the scope of the penman and of the words precedent and consequent and other paralel places and shall bring to this enquiry not discutiendi acumen a disputing head but discendi pietatem a pious heart desirous to be instructed This man shall be assisted with the Spirit of God 1. Raising up his naturall parts of reason and judgement to comprehend the will of God Secondly Possibly bringing to his mind such Scriptures as may paralel the place he seeks about and help him in the interpretation of that Scripture for the meaning of which he seeks 3. Working in him perswasion of necessary truths But for any other assistance I know not where it is promised nor how it can be expected 1. Nor doe I take the two first to be any speciall work of the Spirit for then it were incommunicable but we finde that not onely Saints but such as have left little evidence of the work of grace in their hearts have yet left us judicious and sound expositions of Scriptures which we have cause to blesse God for And besides secondly 2. If the Spirit by such an immediate work inspired Saints as Saints Hoc perpetuo debet animo observari homines illos fuisse carne circundatos nostri similes qui in multis labi potuerunt reverâ lapsi siat ●● Hyperius de ratione studii theolog l. 4. c. 9. then it were impossible their interpretations of any Scripture should be false but how much the holiest servants of God have erred in some expositions of Scripture and doe erre former times have evidenced enough And Sir I hope the Spirit of God dwelleth in you yet as I hinted before it did not thus assist you in the application of Iames 4.5 or Zech. 12.10 or Rom. 8.15 16. p. 9. There might be a quick experience of this Take a Saint and turn him to a difficult place of Scripture or two and try if he can give an infallible interpretation which he must doe if it proceed from the immediate work of the Spirit that dwelleth in him 3. Further yet if this were truth Let twenty Saints expound the same Scripture and they must all agree if all their interpretations proceed from the Spirit that doth not dictate to me this to be the sense and to another another sense But the contrary of this we see by daily experience Quot sancti tot sententiae 4. If this were a truth The same Saint could never alter his judgement upon any one text But I believe you will see cause Sir to alter yours as many Saints before you have done theirs in the application of some Scriptures which you have made use of and we live in times when most eminent Saints give this to be the sense of a Scripture now and another a twelve moneth hence 5. Nor doe I see how you can shift granting that every Saint must have this faculty for in every Saint the Spirit dwels But if this be true you doe well in the eleventh page to give us reasons why it doth not appeare But you tell us there that your meaning is That there is in all the people of God a seminall vertue and power more or lesse enclining and enabling them hereto some sparke of the heavenly fire of Gods spirit herein 1 Jo. 20.27 If you meant by seminall power and vertue an habit of reason and some degree of judgement c. I grant it you but you mean I perceive something else viz. a spirituall ability a spark of the heavenly fire of Gods Spirit herein that there is something of the Spirit in them I grant there is some sparks of that heavenly fire shewing them things necessary to salvation Quod autem omnia dicit novisse non universaliter capi sed ad praesentis loci circumstantiam referre debet Calv. ad loc V. Deodate ad loc and shewing them the things freely given them of God yet not that alwaies neither and serving to burn up their lusts and to enflame their hearts for God but the word herein I question yea and deny that in every Saint there is such a Spirituall ability Nor doth that Text you bring 1 Io. 20.27 prove it The knowledge of all things there spoken of must not be taken in the latitude for so we know the Scripture would not be true The meaning is all the parts of doctrine necessary to salvation saith Deodate but the interpretation of all the Scriptures or an ability to doe it is not necessary to salvation But you will quarrel with me if I leave behind what you have p. 9. That all the Saints are or may be enabled by the Spirit more or lesse to see and open the sense and meaning of Scriptures 1 Cor. 2.12 Now have we received not the spirit of the world but the spirit which is of God that we may know the things that are freely given us of

of God and to requite you we grant you that Preaching of officers is not the only means of edification which is all you say But you conceive that that place Ro. 10 13 14 15. is mistaken and therefore you have favoured us with a kinde of loose paraphrase p. 19 20. But Sir to keep you close to the businesse what sending is there meant the Apostle plainely sayes how shall they preach except they be sent your paraphrase hath not touched this passage I suppose you were shy of it wittingly for this is the onely passage in the Text that galleth you You tell us negatively p. 20. That it is not to be taken in a literall and restrained sence for then these things would follow 1. That by hearing the Scriptures read by a Preacher in office men may I suppose you would say may not be brought to believe But you think men may be converted by reading or hearing them read by any 2. That men are not brought into or nourished in the faith of the Gospell by reading Scriptures Epistles good bookes conferences c. 3. That it is as impossible for a man to have Faith without hearing a called Preacher as to be saved without Faith or to have Faith without the word of God It is easier to say what is not meant then what is but p. 21. you tell us That the Text is cleare enough that by Preachers sent is meant any one that God by his providence shall send to tell men the glad newes of the Gospell by the subsequent words v. 15. and the two Texts Nahum 1.15 Es 52.7 2. Pag. 20. You tell us that when a gifted brother doth preach the doctrine of the Apostles and prophets the hearers heare the Apostles and prophets who were preachers sent 3. If the Scripture it self without any preacher speak then it may be heard without any other preacher then he that first preacht it If the workes of God have a voyce and speake as they have and doe preach Psal 19.1 2 3. Micah 6 9. If the works of men speake as Heb. 11.4 Abel being dead yet speaketh that is teacheth the world to imitate him how much more then may Gods word be said to speake 4. That the Apostles did preach by their writings as well as by their voyce and speech This is the substance of all you say over and over again it comes to this little pittance of truth that preaching is taken in a proper and in a figurative sense that a man may be sent providentially as well as authoritatively but Sir 1. We will allow that gifted brethren may Preach as the workes of God are said to preach Psal 19.1 2 3. Micah 6.9 And as dead Abel spake but Sir these preachers were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods heralds as those spoken of Rom. 10. 2. Gods word Sir doth speake but it doth not preach in Scripture phrase nor is its speaking the ordinary meanes of God to convert soules to Christ Mr. Perkins tels you there is a difference betweene reading and preaching a Sermon Mr. Burroughes in his Gospel-worship saith the latter is under a more speciall appointment for conversion of soules then the other God hath said Heare and your soules shall live Not Read and your soules shall live though we grant reading to be a duty and of singular use 3. For your new Nonneno of second hand hearing the Scripture allowes no such distinction that 's but a cheat put upon the reader will not any one thinke him mad that should interpret Faith comes by hearing that is by reading and how shall they preach that is how shall the Scriptures preach except they be sent 4. By the same foppish fancy I would avoid all places of Scripture that plead either for preaching or hearing Go preach and baptize what is the meaning of that go preach by an holy life and baptize or go write bookes and baptize but having shewed you the folly of your quibles I come to your answer As you cannot avoid the strength of this place by distinguishing of preaching the preaching there meant being the preaching of words not of workes and writings and dead letters but the preaching of them that make reports of God to the soule v. 16. those that have feet and bring glad tidings of peace not the Gospells preaching but the preaching of the Gospell v. 16. such a preaching as hath a sound goe with it v. 18. and correlates to hearing So neither can you avoid it by distinguishing upon sending I demand what sending is meant you tell me a providentiall sending and this is cleare enough by these subsequent words v. 15. Nahum 1.15 Es 52.7 So say the Socinians and Erastians but it is a miserable shift 1. The Originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to send as an embassadour saith A lapide to send with power and authority saith Chamier 2. But secondly I am at a losse to understand this blind notion of a Providentiall sending when may a man be said to be Providentially sent And indeed it hath posed better heads then mine to fadome this Notion how shall one know if he be providentially sent will you say if God hath furnished him with gifts and he meets with an opportunity to exercise them then a Blasphemer may be a sent preacher for he is providentially sent the providence of God permitting him to play his game but surely the Apostle never meant such a sending as might be from the Devill directly and from God onely permissively yet such are providentially sent but I have cleared this Text from this Erastian glosse in my Vindiciae Ministerii p. 42 43 44 45. 3. Thirdly let us see what sense you have made of the Apostles words by your glosse how shall they believe in him of whom they have not heard that is either by the writings of good men or by reading of the Scriptures or by considering the workes of God or by making use of the Examples of dead Saints for this four-fold hearing you will have and how shall they heare without a preacher that is how shall they read the Scriptures if they have no Scriptures to reade how shall they consider the workes of God if they have none to consider how shall they read good bookes if none write any how shall they imitate such men as Abel if there be none to imitate And how shall they preach except they be sent that is how shall any man speake to another if he doth not come where he is Sir I am of the minde the spirit never guided you in this interpretation by which you have justled out the two great ordinances of the Gospell Preaching and hearing and have pleaded faire for the Papists who tell us of their pictures preaching and making lay-men sermons But fourthly 4. Sir doe you thinke the Apostles were no more then providentially sent had Isaias no more thinke you nor the 70 any more V A fuller answer in Gillespies

This the Author of the aforesaid Booke proves because it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as he notes from Scaliger is determinative But to this third answer Gillespy Miscell Qu. p. 75. Filodexter Transilvanus p. 30. Rutherford due Right p. 302. that women propophetesses might prophecy publikely so it could not be meant of them for they might speake publikly So said the Brownists so saith Chillenden But it is answered by Gillespy Miscell Quest p. 75. by Mr. Rutherford p. 302. of his due right of Presbytery by Filodexter Transylvanus in the Book before named p. 30. that it cannot be proved that women prophetesses prophesied publikely in Gospell Churches nor do any Scriptures prove it see what they say severally to this cavill 4. It is answered by Mr. Rutherford that the Lawes of France forbidding women to fit on the Throne of France doth not therefore prove every Frenchman may To this now this Gentleman replies That the law forbidding women doth tolerate any man that hath right and so our gifted Brother hath This is a begging the question we question whether they have right or no you prove if they have right they may that is if they have right they have right Pretty Logick 5. To what you say that the forbidding certaine persons to enter into the Congregation Deut 23. allowes all other to enter I deny that it allowes indeed that all that are not forbidden there nor any where else may but not that all not there forbidden may for all the heathen and all uncleane persons are not forbidden there yet it is plaine from other places they might not enter 6. Lastly I answer your comparison halts there is no paralell betwixt undertaking the worke of preaching and entring the congregation entring the Congregation was a thing common a priviledge that nothing but a prohibition could debar them from preaching is a publike act of office to which a man must have a call and mission or else he can have no warrant to his worke CHAP. XIV In which Mr. Sheppards fifth Argument is brought to the Touch-stone of truth and found Brasse not concluding what he would have I Am come to your fifth maine argument And that is drawne from an induction of particular examples That it hath been usually so done and never disallowed but rather approved by God and good men To this purpose you bring us the instance of the Elders Num. 11.23 24 25. Saul 1 Sam. 5.10 Noah 2 Pet. 2.5 Jehosaphat 2 Chron. 19.6 7. Stephen Acts 7. the 70. Luke 10.1 Simeon Lu. 2.25 26. Iob and his friends Anna Lu. 2.36 38. Apollos Acts 24.25 the primitive Christians 1 Cor. 14.26 Paul Acts 29.20 22. Scribes Pharises and Lawyers Those Paul speakes of Phil. 1.18 the custome of the Jewes Acts 13.6 Christ himselfe Lu. 2.42 Dr. Seaman in his answer to Chillenden prefixt to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pulpit guarded p. 46 47 48 c. To this argument and every piece of it is already enough said by learned Doctor Seaman the Author of Lay preaching unmarked p. 11.12 13 14 15 16 c. Mr. Hall in his Pulpit guarded Mr. Ferriby in his lawfull preacher p. 33 34 36 37. c. The Author of Church members set in joynt p. 14.15 16 17 18 19 20 c. Mr. Rutherford in his due right Lay-preaching unmaskt p. 11. 12 13 14. Mr. Ferriby in his lawfull preacher 33. c. p. 281. 282 283. and in his peaceable plea 255. Mr. Gillespy in his Miscell questions p. 66. 67 c. One would thinke here have beene replies enough to stop the scolding tongue of this Argument But to be short your argument lies thus What hath been usually done and never disallowed but approved by God and good men may be lawfully done Granted But gifted men meerely gifted have usually preach'● and expounded Scripture being in no office and that in a constituted Gospell Church publikely and ordinarily Ergo. 1. This proposition is false enough 1. You must prove that these men were meerly gifted as Christians are now gifted and not in office nor extraordinarily inspired Your instances of the Elders Num 11.23 24 25. of Saul 1 Sam. 5.10 of Stephen of Anna of Apollos of Paul of the Scribes and Pharisees of Christ come short here The Elders had the extraordinary gift of prophecy Num 11.23 so had Saul and never after so 1 Sam. 5.10 Stephen was ordained and full of the holy Ghost Anna was a prophetesse Apollos a Minister Paul had received the holy Ghost Acts 9. The Scribes and Pharises sate in Moses chaire saith our Saviour and surely Christ himselfe was some thing more then a gifted Brother 2. Secondly you must prove they expounded and applied Scripture prove this concerning Eldad and Medad or Saul or Noah or Iobs friends or Anna. 3. Thirdly You must prove they did it in a constituted settled Church in which were publike officers prove this of Noah of Saul of the primitive Christians that were scattered Acts 8. 4. Fourthly you must prove they did it ordinarily and constantly prove this of Saul of Eldad and Medad of those scattered Christians Acts 8. Thus you see Sir what your argument comes to not one instance holds to your case you may see fuller answers to them in the Bookes which I before cited when you have disproved them you may expect an answer from them or me For Mr. Simons or Mr. Marston whose Letters you insert their words are no Oracles and they have neither answered what hath been said against it nor yet favoured us with any arguments for it Magisteriall placets or friendly Commendams are worth little to prove a truth unlesse you can assure us that they are in them guided by an infallible Spirit which I believe they will hardly say they are they are Gentlemen I know not they may be learned and holy but as I take it there be ten for one as learned and holy are of another mind you are beholden to them for their Letters but I thinke the truth of God and the Gospell of Christ is not much Page 35. In the close of this argument you would know What is the difference betweene Preaching and Orations and common placings speeches Sermons and exhortations O Sir take heed of paralelling the great ordinance of God to an Oration or a Speech this is a very unsavoury paralell to come from one who seemes to have so much of the feare of God dwelling in him as you have given the world cause to hope you have from some sober passages in your Booke why doe you not as well say what is the difference betweene the word of the living God and a good sermon-Sermon-book Betweene Reading the Scriptures and reading a godly booke yet Luther was wont to say he would burne his bookes if he thought any one would make that use of them Suppose there be not a materiall difference but

this act of his proceeds from the immediate vertue of an unerring Spirit Thus should nonsensicall and ridiculous interpretations of Scripture which he that runs may read to be false be father'd upon the spirit of God And herein Christians I cannot but observe how God hath made Mr. Sheppard to confute himselfe for you shal any of ye be Judges whether an unerring Spirit guided him when he interpreted James 4.5 to be the holy Spirit dwelling in us and applied it to that purpose And the like I might say of forty Scriptures he hath brought and applyed in his Booke that have no kind of relation to the thing he brings them to prove take his Booke examine the Scriptures he quotes well observing for what he quotes them and thou wilt finde it very true Now I thinke it were no lesse then blasphemy for me to bring James 4.5 The Spirit that dwells in us lusteth to envy to prove that the holy Spirit dwells in the Saints if I should say The spirit guided me to that interpretation Besides 3. Of necessity A Saint if this Doctrine be true can never alter his opinion in any one Scriptures interpretation for surely the Spirit cannot guide a man contrary to its owne former guidance 4. If this guift comes from the spirit as the spirit that dwells in us Every one in whom the spirit dwells must be able to expound Scripture to others In short Christians so many grosse absurdities would follow this position as would easily evidence it to be as farre from truth as hell is from heaven And yet if our brethren cannot say this they can say nothing at all to justifie their abilities to expound Scriptures and so consequently their practice in it Now that I might vindicate the holy Spirit from being the author of those lamentable wrestings of Scripture nonsensicall interpretations and absurd senses which many put upon it I have undertaken this discourse one thing more especially moving me 6. The dangerous consequences which I apprehend would be of this opinion and practice and especially at this time I shall mention but a few 1. A dangerous puffing up of Christians with the opinion of their own parts and abilities no Schollers are so proud as those that have least Scholership Hoc tantum scio me nihil scire Non est calamitosior homo in terris quam superbus Doctor Rex Princeps Lutherus men of knowledge see such a vast knowledge before them that it makes them cry out they know nothing nor any Christian so ready to be puft up with a conceit of their own knowledge as those that know least those that have rare abilities to expound Scripture see so many difficulties and meet with so many considerable questions and objections that it makes them judge themselves very insufficient to this great work who is sufficient for such things observe Christians where there are such preachers whether thou doest not ordinarily see them men puft up with selfe conceit and opinions of themselves thinking no texts too hard for them to open no difficulties too hard to unty 2. We live in an age when the worst of men are much prejudiced against the wayes of God and his Gospell Ordinances and in which many such men there are that are very learned and criticall Now whether this be a probable way to ingratiate the Ordinances of God to people to send out Preachers that through want of abilities shall make the Ordinances of God nauseous to carnall hearts let any prudent Christians Judge Surely in such times those should be sent out who are of most eminent Abilities and furnished even with humane Art to perswade in the most moving way and to insinuate themselves into the hearts of their hearers otherwise the Ordinances of God shall yet be made more contemptible And for ordinary people how much they are prejudiced against the wayes of God all know and whether it be a way to propagate the Gospell of Christ amongst them to send out such whom they have formerly known to be of their own ranke or below them let experience witnesse when Jesus Christ himselfe who surely had better guifts then our brethren have preached where the people could say Is not this the Carpenters son the son of Mary the brother of James and Joses and of Judas and Simon and are not his sisters here with us Mar. 6.3 It is said v. 5. Jesus Christ could do there no mighty workes save that he laid his hands upon a few sick persons and healed them whereupon he went downe into the Villages and preach't and shall we thinke they are likely to be great Instruments in doing good When the people shall say Is not this the Cobler that mended our boots the other day or rather will it not be a way to harden people in their contempt of the Lords Ordinances 3. Thirdly doe we not live in a time when Christians are growne to a very high degree of knowledge that ordinary notions will not serve their curious palats They must have good sause as well as meat and all that Ministers can doe by their most elaborate judicious Sermons is scarce enough to keep alive in Christians a good opinion of Ordinances and will it not be a ready meanes to make them wholly to slight them to have their eares continually tyred with raw and indigested Notions and vaine tautologies with discourses in which shall be nothing to win the affections Doctores non solum aedificare sed etiam desendere debent Tempore pacis docendum est Belli autem tempore pugnandum resistendum Satanae ac haereticis Lutheri loc com cl 4. p. 34. and entice the hearers eare 4. Doe we not live in times in which the Socinian and Arminian heresies are spread over the Nation that there is scarce any body of professors but some or other of them are poysoned with this leaven And is this a time to send out such woodden instruments to deale with them will a guifted brother that hath no learning nor any way improved his reason be able to graple w th a subtil headed Socinian or rather shall he not probably be seduced by him into his Blasphemies 5. Will not this practice make way to render the office of the Ministry uselesse and the Ordinance of Ordination uselesse For to what purpose should these continue if it be every ones duty to Preach as well as they nay in time thus shall all the Ordinances of God be made uselesse for they that bring arguments to prove this may if they will bring better from this concession to prove they may baptize and give the Lords Supper and then what need of officers for any I might instance in many more but in short my apprehensions are such that I believe if the Devill were to aske a Courtesie of a State he should aske no more then 1. An universall toleration and 2. an uncontrouled liberty for every one to Preach and expound Scriptures By an universall

saith Job and one of a thousand What else you say p. 7. concerning the profitablenesse of the exposition and application of Scripture in generall I grant you onely I think Heb. 3.12 proves not that you bring it for the words are these Take heed brethren lest there be in any of you an unbelieving heart to depart from the living God I suppose you intended v. 13. But exhort one another daily But although you did yet you cannot from thence except your Logick be better then mine conclude this truth that The opening of Scripture is like the breaking and bruising of Spices And yet you adde see for this Matth. 23.16 c. Heb 3.12 I have done with your third position and my Marginall notes upon it onely I wonder you speak so much of the excellency of Application and make so little use of it but I suppose we shall have the uses anon In the mean while having helped you in the exposition of your doctrine I have granted you it in the same sense wherein the Scriptures you quote prove it though I suppose not in the same you would have it CHAP. VI. In which Mr. Sheppards fourth position is examined and his proofe of it scanned YOur next and in order your fourth position is this That the people as well as the preachers are to abound in the knowledge of the Scriptures This you prove 1. Because it is commanded Col. 3.16 2 It is commended Ro. 15.14 3 It was prophecyed and promised it should be so This doctrine should have been expounded a little too before it had been proved that term as well as upon which the whole strength of your designe lies is not proved by any one Scripture nor can I well tell what you mean by it For if you mean That not only the Preachers but the people are to abound in the knowledge of the Scriptures I grant it you and that you have proved it though to very little purpose in order to the designe of your book But if you mean that it lies upon the people in point of duty to be as much busied and versed in the Scriptures as the Preacher is bound to be I cannot yield you that For that God hath no where said to them as to Timothy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact. ad loc 1 Tim. 4.15 Meditate upon these things give thy self wholly to them I suppose you believe a Preacher shall not sin against God if he spend his whole time in order to his abounding in the knowledge of the Scriptures but I suppose those who are not in that Function should But I easily grant you that every Christian ought to abound in the knowledge of the Scriptures and that because as you say God hath both commanded and commended it I grant you also that a fuller measure of knowledge is promised and prophecied Joel 2.18 Dan. 12.4 Is 11.9 Is 33 6 and possibly that place in Ioel may be a proofe in some part for you viz that under the Gospell God would poure out his Spirit in a larger measure then before Here you frame an Objection that some make viz. Ob That some say that text in Joel is to be referred onely to the very time of the Apostles and to the miraculous guifts of that time To this you answer 1. This restrained sense is against the coherence of the Text. 2. The words themselves import a further matter and time 3. The guift hath been given to some in all times under the Gospell 4. The same and like words are used in other places in the larger sense Lu. 4.17 18 19 20. Matth. 8.21 5. Some sound and learned interpreters take it in this larger sence c. 6. There are other paralell Scriptures speak the same thing Concerning this text I have already noted to you in my Vindiciae p. 49. that if this text proves that persons not ordained may preach All flesh it proves 1. That all have the guift and may doe it 2. That women may doe it v. 28. 3. That they may preach by dreams and visions too That according to this place there need no election or probation or any such thing For the restraining of it to the daies of Pentecost the Apostle hath warranted it Act. 2.16 This is that which was spoken c. Whereas you say it is against the coherence of the words you shall doe well to shew it us and then we shall reply to it Whereas you say the words doe import something further I cannot finde it out in respect of time there is no term but afterwards what you can make of that I cannot tell Whereas you say that the guift hath been given to some in all times it is but petitio principii a begging of the question Fourthly you say the same and like words are used Luke 4 17 18 19 20. I have searched that place and finde it a prophecy fu●filled in Christ and applyed by himselfe to himselfe neither are there any such words there as I will poure out my Spirit upon all flesh And your sons and your daughters shall prophecy Your other place is Matth. 8.17 the words are these That it might be fulfilled which was spoken by Isaias the Prophet Himselfe tooke our infirmities and bare our sicknesses Now where are the same or like words in the text I thinke there is not one word the same in the text nor any like Indeed the two places in the margent are something neerer Is 43 3. Zach. 12.10 Both those speak of a powring out of the Spirit but neither of them speake of the Spirit of prophecy nor of sons and daughters prophecying The latter speaks of the Spirit of grace and supplication But what is that to the spirit of prophecy But in the fifth place you tell us Some sound and learned Interpreters so understand it but who those are you spare mentioning I answer first who ever they be St. Peter is to be preferred before them and how it is to be understood he hath told us Act. 2.16 Let us heare a little what Expositers say Oecolampadius upon the place hath these words Et nunc in sequenti versu eximium illud donum quod est concessum discipulis in Pentecostes die praedicit Oecolamp ad loc Actorum se cundo Petrus ipse testatur haec per prophetam Joelem esse dicta unde nemo verba ista in alienum sensum rapere conetu● quam ab Apostolo adducta sunt interpretata Spiritum promittit omni carni sed non propterea prophetiam omni carni Hoc omnibus fidelibus concedit ut pio corde ferantur in Deum non quod propterea promittit omnibus scientiam omnem Scripturae sensum That is And now in the following verse he foretels that excellent guift which was given to the Disciples in the daies of Pentecost Peter himselfe saies that that was foretold by the Prophet Ioel whence saith he let no man goe about to wrest the

medicus qui occidendo homines discit mederi ita non est optanda prudentia quae laedendo discit prodesse si quis in negotiis privatis multum putet tribuendum experimentis cum hoc non admodum pugnabo Caeterum in functionibus publicis in quibus levis error haud levem perniciem populo affert non oportet saepius audire vocem illam non putâram Eras de rat concion l. 2. 203. edit Frob. 8. 5. It is in effect commanded to all the people of God Jo. 5 39. Deut. 6.7 1 Pet. 4.10 Col 3.16 What you mean by expounding Scripture I cannot tell If you mean by it searching the Scripture to finde out the will of God in it for the advantage of their own soules and to furnish them to the duties of their relations and callings it is granted you But if you mean by expounding undertaking to deliver to Congregations this to be the meaning of the Scripture you have neither proved it is commanded nor commended Your five reasons which have served almost all your Doctrines prove it not To the first I answer What ever duty lies upon private Christians to doe may be done by them to their brethren without speaking to them out of Moses chaire To your second I answer You have not proved that they have the guift of Scripture exposition if they have the guift yet they must have the Office too Those two places 1 Cor. 2.12 16. 1 Cor. 12.7 I answered before To the third I deny that they must be able to expound them themselves to enable them to make the best advantage of them The best use they can make of ●●m is to search their hearts and order their lives by them And this they may doe upon the hearing of others expound them 2. For their own uss they ought to apply them To your fourth I say that this was never commended by God Indeed searching the Scriptures to see if it be true that Preachers say is in that place Act. 17.11 commended but for that other place which you quote 2 Pet. 1.19 I admire at your application of it The words are these We have also a more sure word of prophecy to which ye shall doe well if ye take heed Exhortatio est ad legendas Scripturas propheticas Estius ad loc as to a light that shineth in a dark place till c. The words are in themselves a precept indeed they carry in them a commendation of them that Take heed to the word of prophecy But Sir what doe you think is meant there by the word of prophecy Private brethrens expounding Scripture Doubtlesse the Apostle never call'd this a light shining in a dark place No no the Apostle means the Prophets V. Calv. ad loc Beza ad loc Deodat ad loc Lorinus ad loc and word of prophecy in the Old Testament See Calvin Deodate our late Annotations Beza he call's this a more sure word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 More sure not in respect of it selfe but because the Jewes to whom he wrote had it in a very high estimation So Beda Aquinas Hugo Erasmus c. yea and St. Augustine so understands it De verbis Apostoli Ser. 27. Quis enim nostrum non miretur delata voce de coelo certiorem propheticum sermonem ab Apostolo dictum esse c. Who would not wonder saith he that the Apostle should say Aug. ser 27. de verbis Apostoli that the words of the Prophet are more sure then the voice from Heaven He saies indeed it is more certain but he doth not say it is better or more true for that word from Heaven was as true and good and profitable as the word of prophecy What therefore doth he mean by more certaine but that the hearers would not undoubtedly believe and why so because men were unbelievers and detracted from Christ saying that what he did he did by Magick therefore unbelievers might refer the voice that came from Heaven to Magick arts by their humane conjectures and unwarra●●●ble curiosities Thus that holy man And further to the same purpose T. 9 tract 35. in Joan. T. 9. tract 35. in Johannem So that this place Sir is nothing to your purpose Your third place to prove it is commended is Rom. 15.14 where the Apostle saith that he was perswaded they were full of goodnesse full of all knowledge able to admonish one another Here he commends them that they were full of all knowledge but how doth he commend them here for expounding Scripture that is a piece of practice Nor doth the Apostle mean Scilicet eorum quae ad fidem pietatem salutem sicat piis necessaria Pareus ad loc they were fill'd with all knowledge in all kinds and degrees for 1 Cor. 13 12. he saies that himselfe knew but in part he meanes therefore all necessary knowledge Lastly you tell us they are commanded to expound Scriptures but where sir You tell us Jo. 5.39 Deut. 6.7 1 Pet. 4 10. Col. 3.16 For that place Io. 5.39 they are indeed commanded to search the Scriptures but what is that to a practicall expounding of them In Deut. 6.7 we are commanded to teach our children the Law of God and to talk of it in our house but doe you think sir every Jewish housholder was to expound the Law or that there have not been many old Christians have taught their children and families more of the Law of God heretofore then professors usually doe now and yet never expounded the Law to them But suppose they may hint to their families some obvious observations from the Scrip●●●es they read though I doe not think that is commanded there yet neither is this an expounding Scriptures nor that which you plead for For the third place 1 Pet. 4.10 I spake to it before There is nothing but a generall command to Christians to use the guift of God bestowed on them which generall must be restrained by other Scriptures to manner time and place Your last proofe is 3. Col. 16. There indeed Christians are commanded to let the word of God dwell in them richly to teach and admonish one another But sir all this may be done without expounding Scripture so that this place proves nothing to your purpose And thus I have shewed you the insufficiency of the proofe of this proposition though if you mean no more Then that it is the duty of Christians privately to read search and study the Scriptures to endeavour to finde out Gods will in them I grant it you But then this seventh proposition amounts to no more then your fourth and you might have spared your selfe and me this trouble CHAP. IX In which the 16 and 17 pages of Mr. Sheppards book containing his eighth and ninth positions are examined and his proofe of them scann'd c. Page 16. I Am now come to your eighth position viz. That all Gods people as well as the Preachers may and

Miscell quaest p. 40. it is plaine that they are spoken of v. 15 16 17 18 had Christ no more he is spoken of Nahum 1.15 so that the following verses and those two Texts Nahum 1.15 Is 52.7 are so farre from being clearely for you that they are fully against you and argue more then a providentiall sending 5. The providence of God ordereth all our motions and actions Hananiah Ier. 28. was providentially sent but was he sent to work faith in the hearers think you 6. It is such a sending as it must be a duty in us to heare them that are so sent but providentiall sending is no such sending the seducers mentioned 2 Tim. 3.6 were providentially sent how came they there else but yet surely it was not a Christians duty to heare them but to avoid them v. 5. So that Sir what sending soever the Apostle meanes it was not a meere providentiall sending you must find out a new distinction or you cannot avoid this place But you say Pag. 20. the Text cannot be understood in a literall and restrained sense what that is you doe not mention I suppose you meane That none may preach but those that are in office So you expound your selfe in your three answers I am glad to hear you grant that the literal sense of Sent is one in office Whitaker de Interpretatione Scripturae q. 5. c. 2. Etsi enim verba varie accommodari applicari possunt vel tropologicè vel Allegorice vel Anagogice vel alio aliquo modo non tamen ob id sunt varū sensus variae interpretationes explicationes Scripturae sed sensus tantum unus est idemque literalis qui variè potest accommodari c. ib. now sir I will give you a noiion of Reverend Whitaker in his controversies Saith he though words may be variously referred and applyed Tropologically Allegorically or Anagogically or any other way yet there are not various senses of Scripture or various interpretations and explications of Scripture but the sense of all Scripture is one and that literal which may be variously applyed and out of which many things may be gathered It is Basils note that the literall interpretation if it can be admitted is never to be rejected Ex verbis sensum sequamur ex sensu rationem ex ratione veritatem apprehendamus D. Hilarius de Trin. l. 5. V. Hyperium de rat studii Theol. c. 35. But you tell us it cannot be admitted here and why I pray it will follow then you say That by reading the Scripture or hearing it read men cannot be converted This is the substance of your first and second cavill which are both the same but you have not writ your book by the rule of frustra fit per plura quod fieri possit per pauciora 3. You answer that then it will follow that it is as impossible for a man to be converted and have faith without hearing a sent preacher as it is for a man to be saved without faith 1. To these three cavills I answer that it is not ordinary for a man to be converted by reading or hearing the Scriptures read nor by hearing those that are not ministers of the Gospell To God all things are possible nay I believe an hundred are saved without actuall faith to one that is converted by a gifted brother or any way but by Gospel-officers for what shall we thinke of children of believing Parents dying in their infancy But secondly 2. According to your owne interpretation no man can be converted but by a Preacher sent providentially so that for your objection concerning Reading and conversion that way V. Gillespy Miscell Qu. it will fall heavy upon your selfe and when you unty it for your selfe we shall have the liberty to make use of your distinction for us we hope 3. Preaching is as necessary as hearing and a sent preacher as necessary as either yet all onely mentioned as Gods ordinary meanes to which he is not tied 4. They are all necessary not by absolute necessity God can save those that never call'd upon him nor actually believed nor heard but he doth not ordinarily convert or save those that have opportunities to heare preachers sent Gillespy Miscel Quest p. 41. and time of believing and refuse those meanes of grace which he hath appointed It will be hard to prove saith Mr. Gillespy that any believe who can heare the Gospell preacht by Ministers lawfully call'd and sent and doe not heare it 5. Lastly it is possible that by reading the Scripture or hearing it read or by conferences or private exhortations or reproofes or the like God may create in some soules reflections upon themselves and begin convictions but the question is now suppose these Christians should never hear a minister of the Gospel preach and yet might doe it whether a continued Reading were enough to carry on this work to a full worke of conviction and contrition and to a clozing with Christ in sincerity I doubt whether one instance of this can be brought or no. Sir every slighty conviction and reflection of ones Spirit upon it self that may be in order to conversion is not formall conversion And now Sir having examined your lifeguard I come to the great proposition which you lay downe p. 21. CHAP. XI In which the main Question is stated and Mr. Sheppards Extensions and Limitations of it are Examined THis great point of controversie as you call it you lay downe p. 21. open it p. 22. I will be thrifty of my paper and take you at the second rebound in the close of the 22 page you tell us The summe of what you hold is this That a man out of office gifted indeed and fitted to the worke may lawfully in a publike way expound and apply the Scriptures to the people in a settled Church without any externall call of the Church enabling and authorizing him to the office That is without Election Ordination or confirmation as you expound it before this proposition you 1. Extend 2. Limit 3. Pretend to prove 4. And to Vindicate from objections In this Chapter I will examine your Extensions and Limitations For your Extensions you say it may be done 1. In some cases ordinarily and constantly what cases these are we cannot learne from you you instance only one viz. where no preacher in office can be had this we grant you necessity hath no law 2. It may be done you say by taking Texts raising observations and doctrines and making applications thereof 3. It may be done on the Lords day or any other day 4. In the publike Assemblies 5. In the publike meeting place 6. In the Pulpit We grant you all this where there are no preachers in office can be heard it may be done as you say ordinarily and constantly and he that doth it may expect a more extraordinary assistance of God in regard the ordinary means faile But Sir what kind of constituted