Aarons rod the Gospell Government of the Lord Jesus Christ These things are laid up in the Gospell Arke and to attend the Church of Christ the true Church in all its motions The old Thiefe that knowes these are the Churches Palladium and life guard which while a Church keepes the gates of hell cannot prevaile against it Hath made it his worke to attempt the robbing of the Church of this treasury in all times His first designe was to rob it of the great fundamentall Gospell Doctrines of the truth of the Divine and humane nature in the person of the Mediator and of the great truths of the Resurrection of the body To the latter purpose he stirred up the Sadduces Acts 23.8 the Epicureans and Stoicks Acts 17.18 Paul and the other Apostles were stirred up by God Euseb l. 3. c. 27 28. l. 7 c. 23. Anno Christi 60. 90. Epiph. t. 2. to oppose those heresies Ebion and Cerinthus were mustred up against Christ by Sathan and the Lord stirres up St. John in his first Epistle to defend the Mediatorship of his Son After them Basilides Saturninus Valentians Marcion Cerdo the Gnosticks Iren l. 5 heres anno 270 276 280. Against the latter of which the Lord stirred up Ireneus Tertullian After these Sabellius Samosetanus Manes and Arrius anno 320 Macedonius and Photinus Aetius Eunomius Nestorius Pelagus Eutyches against those the Lord stirred up Athanasius and Augustine and Greg. Nysnus Basilius Greg. Naz. St. Ambrose and others to maintain his great truths relating to the Vnity of the divine essence The trinity of the persons the divine and humane nature of Christ in one person the freenesse of divine grace c. Within 500 yeares or little more the Devill laid these Instruments aside Truth prevail'd and although after times have produced a Servetus and some others yet they never came to any considerable head but came up as single weeds and were quickly puld out In our times the Devill hath had one or two of these we â—â—s Best and Collier c. but they come to no great height Discourse at Axbridge these were the Goliaths of those times and the contrary to these the truths which were the truths of the times in the defence of which God stirred up his Davids when the old thiefe saw the Testimony of the Covenant was out of his reach he attempts to steale Aarons rod putting the Scepter that belong'd to the Lord Jesus Christ into the hands of Popes and Cardinals Generall Councels crying up their infallibility c. And thus he flourished a long time till God stirred up Wickliff and Hus and Luther others anno 1520 c. and set them to watch this Calvin also was sent to their assistance these had a long combate they and their successors to wring the Scepter of the Lord Jesus Christ out of the hands of Popes Cardinals Bishops Archbishops Lordbishops Priests and to put it into the hands of Pastors Elders and Deacons Christs right proper Officers This was the worke of latter times in which also the Devill was nibling at fundamentall truths by Socinus in Polonia some of the Pelagian stampe and the Arminians in the Netherlands of both which he sent some into England against whom the Lord stirred up Bradwardin here against the Pelagians others against the Socinians and a Synod of Dort besides divers single hands among'st whom learned Twisse against the Arminians But the great controversies of the times seemed to respect the Government of the Lord Jesus Christ Likewise Dr. Ames and Mr. Owen The old thief seeing that this Rod of Aaron is not to be got every one decrying Popes Cardinals Archâ—â—â—â—ps Lordbishops c. He is now labouring for the pot of Manna to spoile the Church of Gospell Ordinances And the great question of these times seemes to be whether the Ordinances of the Lord Jesus for his Church be his or no whether they shall hold or no. This is a controversie to which former times hath not been a stranger to Erastus was before our dayes so were the Anabaptists in Germany But the Devill seemes to me to have an eminent designe at all the Ordinances of the Lord Jesus Christ now and to mannage this not by a single Erastus but bringing all his force into the field Nor is this his onely designe for there is not a fundamentall truth of Christ that he is not quarrelling for nor are his endeavours all done against his glorious Scepter He rageth surely his time is but short I thinke sometimes that he is about to fight his great battell upon which he will venture all But his old legions of Hereticks are more out of Heart and keepe in the Reare the Van of his Army seemes to be against Gospell ordinances and worship in our dayes and indeed he may venture all against that for if he can but destroy the Practick of Truth he needs do no more The Lord Jesus Christ hath left his Churches severall Ordinances 1. Gospell Officers these are his Ordinance Eph. 4.11 1 Cor. 4.1 to these belongs the preaching of his Gospell and administring his Sacraments and all acts of Church Government For the authorizing of these he hath appointed 2. His great Ordinance of Ordination 1 Tim. 4.15 Acts 13.1.2 3. Acts 6.6 Titus 1.4 1 Tim. 5.22 1 Tim. 4.14 and hath ordained that those that administer his publike Ordinances should be able and faithful such as are able to study the Scriptures and give themselves wholly to them that such should have the Gospell committed to them 2 Tim. 2.2 and be solemnly set a part by fasting and prayer and laying on of the hands of the Presbytery Acts 13.1 2 3. 1 Tim. 4.14 3. He hath instead of his great Ordinance of Circumcision left his Ordinance of Baptisme to be administred to all Nations Math. 28.20 to Believers and their children Acts 2.38 39. 4. He hath instead of the Passeover ordained the great Ordinance of his Supper Luk. 22.18 19 20. to be administred to his Disciples to those that can examin themselves discerne the Lords Body eate and drinke worthily 1 Cor. 11. 5. He hath left us as a sinke to cleanse his Church which is his house the great Ordinance of Excommunication Math. 18. to be executed upon Hereticks Titus 3.10 and prophane persons 2 Tim. 3.1 2 3 4 5 6 7. 1 Cor. 5.4 6. For the benefit of his Church he hath left us his great Ordinance of Magistracy to be a terrour to Evill doers Rom. 13.3 such as work the workes of the flesh Adultery Fornication uncleannesse lasciviousnesse Idolatry witchcraft hatred variance emulation wrath strifes seditions Heresies Gal. 5.20 21. These are the great Ordinances of the Lord Jesus against which the Devill is this day mustring his Armies 1. In the forlorne hope he hath a ragged Regiment of Ranters who deny all Ordinances See Law of freedome by Winstanly a p. 65. ad p. 63. these
are led on by Jerrard Winstanly and severall others of that stampe these are no great Number yet a Regiment or two may be found of these marked with the greatest markes of Blasphemy and leudnesse 2. In the next place come on his Regiments whose Motto is no Magistracy these are the Levellers and of these there is no small number men of desperate spirits and principles 3. In the third place come in some Regiments as will acknowledge a Magistracy Their Motto is Christiano Magistratui nihil cum sacris but with clipt wings such as should have nothing to doe with the glory of God and the interest of Christ and his Gospell but must have their hands tyed up from medling with Idolaters or Blasphemers or any though never so dangerous hereticks These pretend themselves friends to Magistracy P. Mart. loc com clas 2. c. 4. Melancton in loc com de Magistratu civili Pareum in Rom. 13. Gualther in ep ad Gal. c. 4. but would destroy the end for which God hath ordained them and that is that his Elect might live under them Godly and quiet and peaceable lives that they might be a terrour to evill works these are to be the Guardians of his Church in this wildernesse Can any Christian Magistracy thinke that the great God who made all things for himself and for his own Glory should ordaine Magistrates one of his highest Ordinances for so low an end as onely to keepe men from quarrelling one with another as if the office of a Christian Magistrate were no more then the office of a Keeper of Beares No no God forbid it should enter into their thoughts he hath said they are Gods and their designe should be higher then meerely to keepe civill peace even to advance Christ to cut them off and cast them out from the Lords heritage who spit in the face of his glory 4. A Fourth Regiment he hath whose Motto is no Gospell Ministry Scimâ—â— contemptum ministerii esse nocentissimam pestem Luther in cap. 12. Gen. Erastus and Socinus first commanded these and these are as dangerous as the first for it must follow then no Ordinances he hath severall ringleaders of this faction in England this day It were infinite to muster up all his Regiments he is the Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle he hath great powers in the ayre Now there are many that are not sworn servants of Satan in this designe but are under high temptations this day and though they think and meane not so yet they serve him very farre in this designe of rooting out the Ordinances of the Lord Jesus Christ 1. Such as are for generall admissions to the supper of the Lord. 2. Such as are against Baptizing of Children 3. Such as cry downe the ministry of England as Antichristian 4. Such as cry out so loud against Elders in Churches 5. Such as plead against Ordination Many of these may be holy and gratious but Doubtlesse the Lord Jesus Christ is little beholden to them in point of defending his Ordinances and the purity and power of them If all should be admitted to the Sacrament of the Supper surely Christ would not onely have admitted his Disciples and baulk'd them in the same house sure he would have bid his Disciples go and give my supper to all Nations surely the Apostle would not have bidden men examine themselves c. If children should not be baptized surely they should not have beene circumcised the promise should not belong to them Acts 2.37 38. surely the Covenant of grace is not straightned under the Gospel If the Ministry of Christ in England be Antichristian what are all those that are converted and baptized by that ministry where are our Fathers that died under that ministry how come we to be Churches being not baptized persons If I saith Christ by Beelzebub cast out Devils by whom doe your children cast them out If Elders be no Officers in the Church of Christ who are they we read of 12 Rom. 7.8 1 Tim. 5.17 If Ordination be not Jesus Christs Ordinance for ordaining Gospell preachers and Officers why did the Apostles use it Acts 6.6 why did God call for it Acts 13.1 2 3. why is Titus left in Crete for that purpose Titus 1.3 why was Timothy ordained 1 Tim. 4.14 and commanded not to lay on hands suddenly 1 Tim. 5 22. There are some others who acknowledge a Ministry to be the Ordinance of the Lord Jesus Christ and that Preaching is their worke but thinke that any others though not Ministers may Preach publikely and constantly Many there are of these whom I desire to honour for their grace and sobriety conspicuous in many things but if I mistake not as by this opinion they are more then ordinarily serviceable to Satan in his present designe to destroy all Gospell Ordinances so they are in a great errour in this very thing 1. First I say I take them to be too serviceable to Satans designe in these dayes which I apprehend to be The bringing of this great Ordinance of God into contempt and making it uselesse and the destruction of all the Ordinances of Christ Primum summum opus praedicatoris docere fidem Lutherus loc com c. 4. p. 30. what made Moses and Aaron contemned but Corah Dathan and Abirams apprehension they had as much right to draw nigh to God as they had Num. 16 And I cannot see by what reason we can say that any may Preach but it will hold à pari yea à fortiori they may administer the Sacraments too and then farewell Ministry yea farewell at once all the Ordinances of Christ to the essence of which belongs an Officer of his to administer them or they are no longer his Institutions but meere humane ordinary acts worth little or nothing In this errour Christian Reader I have found this sober Gentleman with whom I am dealing I call him sober because I finde him very sober in many things yea Soberly managing this point not in opposition to a Ministry but pleading for it as a Co-ordinance of God and in Partnership with the Ministers Now this being a truth of the Times as I conceive opposed I was the more willing to Engage in the Quarrell 5. A Fifth and great reason was my consideration of the Foundation upon which he built his opinion which I humbly conceive is rotten it seemes to be this That all the Saints of God having the spirit of God which is the spirit of interpretation dwelling in them they are forthwith enabled in some degree or other to understand the true meaning of Scripture so farre as to be able to deliver it and Preach and apply it to others This made me more willing to undertake it that I might speake something in the Vindication of the holy Spirit of God so much this day abused It is one of the most dangerous things the Scripture tels us of either to deny the true and
necessary but those duties are private exhortings not publike expoundings for those are neither common nor necessary to be performed by persons not in office and the command is generall but not to all duties 11. The command to preach is no more common then that to Baptize Math. 28.19 But your selfe will grant they may not Baptize unty the knot for your self and you doe it for us 12. What though the same words be used to expresse the duty of the peoples private exhortations one of another and the Pastors publike exhortations yet this will not prove that their exhortations are to be in the same manner nor that the duty is the same The Magistrate in his charge at an assize may be said to exhort yet surely it is not every private persons duty so to exhort the people 13. If the use of the same word for both be any argument then they are not only bound to exhort and preach but to doe it as Apostles and prophets and pastors the places you quote will prove this yet you your selfe say p. 24. that they cannot doe it as preachers in office in an â—uthoritative way or as a pastorall act 14. The same word signifies to Baptize and to wash our hands or pots and cups and by your Logick it will follow that every man that may wash his hands or every kitchin wench that is by her office to wash a cup may Baptize a Christian why the word is the same But to proceed yet with you p. 30. you say We grant that in case of planting or decay or corruption of a Church and where a church is not regularly constituted that in these and such like cases a gifted man may ordinarily and publikely preach without a solemne call If so we desire them to consider how neere our case at this time at least in some congregations comes to this if our Churches be rightly constituted you say why is there so much labour to alter and reforme the constitution of them 1. Let us see how far this is granted 2. What you can conclude from our grant 3. how you apply it and cavill from it 1. I never granted you that in case of the planting or decay of a Church and where a Church is not regularly constituted that in these cases a gifted man might preach without a call c. except the case were so that none could be found to ordain nor none ordained found to do the Lords worke Nor doe I thinke it Regular I doe not thinke it the best way to convert Indians to send unguifted men to them not ordained But for the Church to set some apart by fasting and prayer and send them out to them with authority See M. Firminâ— separation examined p. 60. I am sure this is Gods way when he was to send preachers where Churches were not formed Acts 13.5 indeed if the case be such that no ordained persons can be found nor any Presbyters to ordaine them the case is otherwise My Brother Hall in his pulpit-guarded p. 5. 6. durst grant you no more now what doe you argue from hence Those that may preach to Heathens or to Christians where no officers can be had to preach or set apart preachers these also may ordinarily preach where there are preachers in office and more may be made A miserable consequence Sir apply it to Magistracy and you will see the absurdity of it But you tell us this is our case or very neere We are beholden to you for this Sir are we no better then Heathens thinke you 2. Have we no officers ordained in England nor 3. Any meanes of Ordination But our Churches are not rightly constituted 1. The Church of England Sir is rightly constituted here are in it preachers rightly ordained and people rightly qualified and the ordinances rightly administred 2. For the particular Churches in England possibly they may not be organized regularly but constituted they are though corrupted and so have much need to be reformed 3. You have foisted in this terme Rightly into our grant we doe not thinke that every particular fault in the constitution of a Church makes the Lords Vineyard such a common that every one may come and dig in it But fourthly you tell us we grant you That gifted men may preach as Probationers and by writing in what manner and method they please without any call at all and that a judge may give a charge and a Colonell or Captain exhort his Souldiers That a man may comfort his afflicted friend 1. The three latter we grant you in terminis as you propound them 2. We also grant that men may exercise their gifts as probationers but not in what manner and method they please for their method we deny them not what they please but for the manner it must not be ordinarily but once or twice or more in order to Timothies laying on of hands upon them which must not be suddenly 3. These Probationers must not be Naylors Taylors Coblers c. but such as have beene approved as have studied the Scriptures and give themselves wholly to that worke 4. We say others may write but we doe not call writing preaching But what followes upon this grant Will you conclude that therefore those that never intend the office of the Ministry nor to give themselves wholly to that worke may make it a Trade to preach every Lords day in a constituted Church is there no odds thinke you Sir betwixt our grant and your taken conclusion we have given you an inch you have taken an ell But lastly you tell us that we doe constantly admit preachers to preach for us that are strangers to us and of whose call we can have no assurance I answer 1. It is no argument to argue a facto ad jus that because some doe it it is lawfull 2. But surely none do it if they know them to be such as are not called if we be deceived by report or common fame or their own words the sin is not ours so much 3. I know none that doe it if there be any let them plead for themselves If such thrust into our places we give them no leave And thus Sir I have shewn you the weaknesse and insufficiency of your first argument which proves too short for your purpose I come now to your second CHAP. XIII Wherein Mr. Sheppards foure next main Arguments are weighed in the ballance of the Sanctuary and found too light I Am come now to the second argument which you call a maine one That it is no where forbidden in the word of God and then it cannot be unlawfull Your Logick is this What is not forbidden to be done is not unlawfull But the ordinary preaching of gifted uncalled men in a constituted Church is not forbidden Ergo. Arg. 2 As you deliver your mind we must be forced first to distinguish then to answer 1. A thing is forbidden either generally or specially either directly or by consequence If you
Lollards Hugonites Calvinists Puritanes Non conformists yet they bare their names with Glorying because it was for the Lords sake Blessed be God that he hath now taught our enemies a Scripture name Presbyter is a name of the Lords owne coyning Tit. 1.5 1 Pet. 5.1 2 Ep. Jo. v. 1. 3 Ep. v. 1. c. I confesse Christians that name next the name of Christian is my glory and the next Scripture name for the Ministers of the Gospell and officers of the Church After that way which they call Presbytery I desire to worship the Lord Jesus Christ in Gospell-order And if this be to be vile we must be more vile we cannot but looke upon Pastors Elders and Deacons to be the Church officers under the Gospell and thinke that the government of the Church is to be in such hands and that Synods are Gods Ordinance to which Churches ought to be subject and that errors and hereticks are not to be endured nor publike Ordinances to be administred by private hands nor the great Ordinance of the supper to be given out promiscuously and these are the great things that Presbyterians differ in both from some of their dissenting brethren and the Episcopall party and whether this charge will be enough to justifie your hatred of the Ministers of the Gospell and dividings from them in the day of the Lord Jesus Christians I beseech you seriously to consider 3. But Thirdly the Ministers are bitter Nos sic sapimus omnia prorsus â—sse reprehendenda arguenda consundenda nihil excusandis ut medio stet campo libera aperta pura veritas Porro aliud est eos quos corripueris summa mansuetudine suscipere tolerare juvare Hoc jam ad charitatis officii exemplum pertinet non administerum verbi charitas est quae omnia sustinet omnia suffert omnia sperat fides vero seu verbum prorsus nihil sustinet sed arguit devorat seu ut Jeremias dicit evellit destruit dissipat maledictus qui facit opus domini fraudulenter Lutherus loc com cl 4. p. 75. I could never yet understand this charge when a Minister might be said to be bitter or upon what score this charge lies upon them was not John Baptist so bitter when he called the Pharisees a generation of Vipers and Jesus Christ so bitter when he called them rotten painted Sepulchers doe they reprove sinne harshly and is it not their duty to Cry aloud and not to spare I would faine Fathome this Notion of bitternesse when you have considered it Christians examine whether it be not Zeale in opposition to Lukewarmenesse that you put this scandalous name upon if it be knowne that whatsoever you thinke of it they thinke it a dreadfull thing to be spued out of the Lords mouth for being neither hot nor cold against heresies and Errours and for the glory of the Lord Jesus If I rightly understand this notion it is this such a Minister is bitter why he inveighes sharpely against an opinion or practice which is mine I am perswaded many Saints of God are of it But Christians surely you will be ashamed to own this before the Lord Jesus hereafter or in a discourse here Is the Minister an holy conscientious man doest thou thinke that he verily thinkes thy opinion or way is a sinne if thou doest Christian surely thou should'st love him that he will not spare thee was not Jesus Christ thus bitter when he said to Peter get thee behind me Satan and Paul thus bitter when he rebuked Peter to his face Could David say concerning a wretch that charged him with bloud and usurpation when he so shamefully railed on him in the streets Let him alone perhaps God hath bidden him curse And if thou hast an humble heart shalt not thou say when an holy servant of God shall not raile but from Scripture reprove not in the streets but in the Pulpit where God hath set him to reprove sinne possibly God hath bidden him reprove possibly my soule may be guilty however doubtlesse he speakes what he thinkes the Lord hath bidden him speake Let the righteous smite me and it shall be like oyle that shall not breake my head yea it shall be a kindnesse for yet my prayer also shall be in their calamities Psal 141.5 Eâ—si me Lutherus Diabolum vocaret ego tamen illum insignem dei servum agnoscam Calv. Mr. Calvin heard that Luther rail'd on him what sayes he to it sayes he though Luther should call me a Devill yet I would acknowledge him a famous servant of the Lord Jesus Christ But Calvins Doctrine and Spirit too is much forgotten 4. But the Ministers Preach nothing but damnation they Preach legally and Preach nothing but duties they should Preach priviledges Isa 30.8 Now go write it before them in a Table and note it in a Booke that it may be for the time to come for ever and ever That this is a rebellious people lying children children that will not heare the law of the Lord which say to the seers see not and to the prophets prophecy not unto us right things speake unto us smooth things prophecy deceits get you out of the way turne aside out of the path cause the holy one to cease from before us There are no conscientious Ministers but will preach the priviledges of the Gospell but they know that there are a thousand sinners and hypocrites to ten true Saints Read Mr. Sheppards Sincere Convert Mr. Hooker on humiliation Mr. Fenners Books and holy Rogers and Bolton See if they did not preach terrours as well as comforts yet who are now such instruments of God to convert soules they know there are many wanton loose professors to one strict humble close walking Christian and therefore they thinke it their duty to preach the Law as wel as the Gospell did not John Baptist preach law Math. 3.7 8 9 10. And Jesus Christ preach law Math. 25.41 And St. Paul write law to the Saints Rom. 2. v 1 2 3 4 5. c. and 2 Thes 1.10 11. Profane persons had need of law to humble them and hypocrites to convince them and loose professors to make them humble and strict But my Pen runs too farre Deare Christians the Lord keep you humble in these wanton dayes and sober in the midst of this mad generation and under an holy aw of his precious ordinances in this day of their reproach and tender of his Ministers by whom you have beene brought in to Christ in this day of their contempt and zealous for Christ Jesus in this Lukewarme time And the Lord Jesus keepe you all blamelesse to the day of his comming This is the Prayer of Your meanest servant in the worke of the Lord Jesus JOHN COLLINGS From my study in Chaply-field-house in Norwich April 26. 1652. ANIMADVERSIONS By way of Reply to a Book entituled The Peoples priviledge and duty guarded By WILLIAM SHEPHARD Esq CHAP. I. Wherein the Authors
method in his Answer is laid down AS this sober Gentleman hath in his first Chapter set down his method so I shall doe mine that the Reader may not be tyred with an indistinct discourse 1. I shall examine his second Chapter and shew how far we have or have not granted and how we have granted what he there mentions 2. I shall examine his third Chapter in severall Chapters because it is very long there I shall examine whether he hath sufficiently proved his ten Propositions he layes as a foundation or the eleventh which is his main work I shall examine the last more strictly and reply to his severall pretended arguments for the preaching of such as are not in office 3. I shall examine his fourth Chapter where he answers our arguments and try whether he hath done it sufficiently and reply upon his pretended answers 4. Possibly I may adde some short notes to his last Chapter which is not argumentative but onely practicall and therefore I shall not speak much to it CHAP. II. In which part of the Authors Second chapter is examined and the Preachers grants are opened how far and in what sense they have granted the things mentioned THe Author is pleased in the first Chapter to tell us that he grants these things 1. That that there are or ought to be in all the Churches of Christ regularly constituted certain Officers call'd Preachers Pastors Teachers or Elders c. Eph. 4.11 12. 1 Cor. 12.29 c. 2. That no man may take this office upon him but he that is called and set apart to it according to the Gospel way and rule 1 Tim. 5 22. Lay hands suddenly on no man Acts 13.3 When they had fasted and prayed and layd their hands on them they sent them away So that he grants the Gospel rule for Gospel Preachers to be that those that take the Office upon them should be solemnly set a part by fasting and prayer and imposition of hands 3. That these officers are to be heard acknowledged submitted to honoured maintained countenanced and furthered in their office by the people 1 Thes 5 12. Eph. 5.21 c. 4. The opinion denying the Ministery is as bad as that denying Magistracy and both of them hereticall dangerous and damnable 5. He grants that the publique and common preaching the word by such officers in the Church of Christ is the speciall and great standing Ordinance of Christ now under the Gospel for the gathering to and perfecting Saints in the Church there to continue to the worlds end Eph. 4.11 Matth. 28.20 Rom. 10.17 In the close of that Chapter he saies We utterly dislike therefore all opinions and practises that tend to the derogation or prejudice of this Office Ordinance and Ministry which must be kept safe and untouched and we may not endure it to be spoken against Thus much we grant to the Preachers Sir Although we believe that Gods word doth oblige you to believe and grant this and all this yet we have cause to thank you that in this erronious and backsliding age wherein so many have lost their first love you will thus far bear witnesse to the truth of God This is much more then those that usually handle your subject will grant and I suppose enough if well improved to bring you to close with that other piece of truth against which you contend viz. That Publique preaching the Gospel amongst professors is a proper and distinct act of these Officers In this second Chapter you come to tell us what we have granted you and there you confesse we grant you twelve things 1. That such as have not been brought up in the Vniversity or want School-learning may being duely called become publique preachers This indeed I have granted in my Vindiciae p. 14. but in these terms onely that School-learning is not absolutely necessary So that doubtlesse in cases of necessity when the Church of God cannot be supplied enough with men of learning this may be done and I conceive this is our case and part now for truly I judge a godly gifted man duely ordained and set a part to the work though unlearned in part farre fitter for the Ministry then a prophane wretch though the greatest Scholler in Christendom Quoniam non omnibus forte etiam nullis ea donorum ubertas obtingit a spiritu quae Apostolis Nulla fuerit impietas quod donis illius diminutum est supplere disciplinarum adminiculis Erasmus in Ecclesiast edit Froben An. 1554. Hodie quum plusquam necessaria fit linguarum cognitio Deus hoc tempore mirabile beneficio eas ex tenebris in lucem eruerit sunt nunc magni theologi qui fuoiosè adversas eas declamitent quum certum sit spiritum sanctum eterno elogio hic ornasse linguas colligere promptum est quonum spiritu agantur isti censores Calu. in c. 4. 1. ep ad Corin. Thus far now this is granted Yet withall I cannot think that God would have supplied miraculously the first preachers of the Gospel with an extraordinary gift of tongues and an infallible spirit in expounding Scripture if he had not in his wisdome thought that it was most fitting for one that were learned in the Originall Tongues to interpret Scripture publiquely A second thing you say we grant is That the Ceremony of imposition of hands is not necessary to the making of a Minister But who hath granted this I know not I have not for p. 76. I say that I cannot think it can be omitted without sin in an ordinary orderly ordination and I give reasons for it Nor can I finde any place where my reverend brother Mr. Hall hath been so free in granting away Scripture precepts Nor is it much considerable who hath granted it for who ever they are they have granted away a truth was not theirs to dispose of The word of God hath not granted it and we cannot grant you away any piece of that unlesse you can bring us a ticket under Christs hand Nay you your selfe will not grant it for p. 2. you say they must be set apart Non est minimum iota legis à quo non mà gni montes pendent according to the Gospel rule Now what that is you tell us 1 Tim. 5.22 Lay hands suddenly on no man And Acts 13.3 To the Law and to the Testimony Sir Is 8.20 Except we could finde some ordinations there without this we cannot make so slight a businesse of it especially when the holy Ghost layeth so much weight upon it as to expresse the whole ordinance of ordination by it 3. A third thing you say was granted is That such as intend the ministry and are to be set apart for it may as probationers preach publikely and that Batchelours of Art may common-place in a Chappell to the end that their Abilities may be tried and judged This indeed is granted you by Mr. Hall Pulpit guarded p. 4. Vindiciae minist 17. V. Mr.
Rutherford Due Right p. 281. 305. and by my selfe upon that ground of Scripture 1 Tim. 5.22 yet not without due limitation 1. As Probationers 2. Before the Elders or the Church in which he is constantly to preach So Mr. Hall limits it I have added 3. Not without the approbation of the Presbytery that is to ordain him 4. Not to make a work of it but to doe it some few times And Sir these are Scripture bounds For the text onely sayes A minori ad majus affirmandi Lay hands suddenly on none and Let him be first proved which is spoken of Deacons but holds a fortiori to preachers So that all his preaching must be in order to a proof and a securing of Timothy from laying on hands suddenly Now Sir the means must be proportionate to the end Reason tels you with these limitations it is granted sir 4. You say we grant that ordaining is not the onely thing necessary We grant it indeed for there must be before this ministeriall gifts 1 Tim. 2.2 and an inclination to the work 1 Tim. 3.1 5. We doe grant you That in extraordinary cases as when no regular ordination can be had nor any possibility of obtaining it as in case of persecution or the like or when people are dispersed into Countries where no Minister can be had or where a Church is to be planted amongst Infidels and so in the infancy of the Church Also in the corrupted collapsed estate generall disorder of a Church So when the Church is in any danger as in case of lack of a Pilat or Captain when the ship is in danger or the Souldiers assaulted the Marriners or Souldiers may appoint a Captaine or Master of the ship so may the people in these and such like cases set apart and appoint one of themselves to this office and here as they say God doth call immediately and extraordinarily Si itaque hic factum est in us qui immediate sunt vocati c. V Chemnit l. com p. 3. p. 137. Edit fol. V. Calv. Instit l. 4. sect 14. Necessitas non habet legem That same word such like comes in unhandsomely after your large enumeration of all the necessary cases I know or ever heard of Yea you reckon one too many For suppose a Church be to be planted amongst Infidels I thinke Gods way is the best way to doe it in So it was Acts 13.3 4 5 he did not send meerly gifted persons to doe it but calls from Heaven to his Church to set a part Paul and Barnabas before they went which they did by fasting and prayer and laying on of hands yet both of them were extraordinarily gifted Indeed if such ordination cannot be had we grant it 6. You say we grant That every private man may in his own family read and apply to his own family something from the letter of Scripture Expounding is not a proper terme for their ablities Otherwise we grant it 7. You say truely we grant That any private Christian may privately and occasionally exhort teach admonish reprove or comfort his brother 8. You say we grant That any private Christian may write upon any Scripture and teach another by pen. No Sir we onely say able orthodox private Christians may 9. We freely yield That private Christians occasionally meeting together may repeat Sermons relate experiences and confer one with another 10. We grant that private persons may make an open confession of their faith if called to it or forced to it 11. That Magistrates may give publique charges and make speeches and exhortations to the people we yield it 12. That any man may make a publique apologie or defence to cleare himselfe from unjust accusations we grant if he be called to it in seasonable time and convenient place he may doe it but not to justle out an Ordinance of God You say We will make further use of this afterwards We will wait upon you for that Sir In the mean time let me make a little And now conscientious Reader if thou beest of an humble learning spirit judge betwixt us the ministers of the Gospell and Mr. Sheppard Is there not room enough in these grants for a Christian in his own private family or in a private meeting if he be of an humble and sober spirit to exercise all the gifts he hath but the Pulpit must needs be made big enough for him to sit in even with the Ambassadors of the Lord Jesus Christ and to preach in their place Judge I pray thee Reader whether the Preachers of the Gospell of Christ in England be so guilty of smothering the brethrens gifts as Mr. Sheppard would make them to be p. 12 p. 74 75. of his book and see how those pages and these agree CHAP. III. Animadversions and an Answer to the fourth and fifth page of the booke stating the businesse in difference together with an account of the ten propositions he brings in order to the guard THis Gentleman comes now to his third Chapter and in that having already shewed wherein we agree both he comes to state the businesse in difference And in his first lines he sayes right that the Preachers doe affirm yea and must stand to that affirmation too till better arguments be brought us then this book will afford us That private persons though gifted and called Question stat i. e. dâ—sidered by the people may not ordinarily open and apply Scriptures in the publick assemblies of a constituted Church without a solemn setting apart to that office My brother Hall puts in a Call I balk't that word purposely because I knew what our brethren call a Call and I meant something more This point saith this Gentleman The people deny and oppose That 's no great matter if they cannot disprove it But in order to the mannaging of their opposition he brings us ten positions which he calls truths which well proved he thinks will guard this priviledge I hope he intends them not for a Life-guard to the pretended truth if they were they should stand neerer to it For for the first foure I will undertake for him that shall oppose the intended truth which chiefely lies in the fifth sixth and seventh He shall cut the throat of them if he will and neither a one of the first foure shall check him So the Van-guard stands for little but to make a shew Yet it will not be amisse to examine these for fear they should have a dagger more then any one sees and be more in the Authors meaning then they are in common view and apprehension The Vanguard then consists of these foure notions 1. That the Scripture doe as well belong to the people as the Preachers Quid inde what then or who denies it 2. That the people as well as the Preachers are to read and study the Scriptures God forbid but they should read and study them but what of that 3. That the Exposition of the
as if Saints under the Gospell had generally such a spirit of prophecy as Jeremy and Amos Why doe you put rules and restrictions upon them then Sir in your 78 79 80. p. 25. and Peter and John had but indeed it seems they cannot forbear for the Law of God cannot restraine them their pretended spirit is like new wine indeed that hath intoxicated them And like fire for it hath broke forth to the burning up of a great part of the Lorde heritage But Sir you are mistaken in saying that we doe not perswade them to refresh themselves with their new Wine we onely wish them to forbeare Ivy bushes except their Wine were better and to keep their bottles for their own use and not to make their guifts means of others drunkennesse We doe perswade them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to blow up their fire onely we advise them to keep it within the chimney But yâ—u think it would be an excellent means to make the sparkles flame if we that are Preachers wâ—uld but presse upon them the improvement of their guifts I suppose you mean publiquely or else you both charge us falsly and say nothing to the purpose too But Sir we must finde God commanding us to doe it before we durst take your counsell But yet your experiment hath been tried and is God knows too much There is a liberty enough given to men this way and the people are ready enough to take it Nor are there some wanting that have bidden them God speed The Socinians and Arminians of old after them the Brownists and lately some of our more valuable reverend dissenting Brethren and I believe any time these ten yeeres in severall places this liberty hath been pleaded But where 's the flame Sir or what is the fruit of it is not T. Colliers spark blown into a flame see his blasphemous discourse at Axbridge It is indeed miserably true that their sparks are blown into flames but they are such flames as have consumed the Church of God and endanger the Elect the blowing up of these sparks hitherto in all places in the world where they have been endured hath proved a sad flame Enquire of the Churches in New England did not Mrs. Hutchinson and the rest of her followers sparks come into flames Aske the Churches in Holland what pretty flames these sparks made did not the Yorkshire Sadlers sparks make a flame too in Mr. Oxenbridges Church if I have not been mis-informed I believe our judicious brethren will soon see if this practice goe on that they will be troubled with such flames that they will hardly be able to quench We have seen these sparks by blowing grow into flam s of Anabaptisme Vbi Africa eversa fuit per Manichaeos mox secuti sunt eos Donatistae qui ipsi inter se dissentientes divisi erant in tres sectas Ita secta semper parit sectam alia aliam damnat Lutherus Antinomianisme Blasphemy Ranting Divisions c. These are the best fruit we or any of the Churches of Christ ever saw of it But to passe this discourse which I believe will hardly please you I perceive you are afraid that the Apostle 1 Cor. â—2 10. saying that all men have not gift of prophecy hath thwarted your large maxime Now to this you answer 1. That that Text may be meant of extraordinary prophecy which is now ceased Very right but surely t is the same prophecying spoken of in all that Chapter and the two following and if that be extraordinary you have lost the best string to your bow But it seems you have two strings to it For secondly you tell us If it be to be understood of that prophecy which doth continue it is not against your point for then it is to be understood of a great degree of Scripture exposition and application Every one that hath the guift of prophecy hath the guift of expounding and applying but every one that hath a guift to expound and apply Scripture hath not a guift to prophecy that is to speak in publike assemblies The latter clause is unquestionably true but Sir I must mind you again of your marginall note p. 29. Vbi lex non distinguit non distinguindum est you force a sence here upon the Apostle In short to turn this trifle out of the way your sence is this Every one hath the guift of prophecy but every one hath not an eminent guift to prophecy then Sir the sence of the foregoing words must be this Every one hath the guift of healing but every one hath not the eminent guift of healing Every one hath a guift to work miracles but every one hath not an eminent guift to work miracles every one hath the guift of Tongues and interpretation of Tongues but every one hath not an eminent guift of Tongues and interpretation of Tongues Is this the Apostles sence Sir think you if it be bring forth your linguists and your miracle-working Saints or else shew us a reason why the Apostle in the words before and after should speak de re and in those words onely de gradu Et eris mihi magnus Apollâ— And now I have done with your fifth proposition CHAP. VIII Containing an Examination of the sixth and seventh positions and a scanning of Mr. Sheppards proofe of them YOur sixth point is this Page 14. That the people may as well use the guift of expounding Scriptures as the preachers This you prove 1. Because the use of this guift is no where confined to any certaine men â—fficers of the Church nor others But to every one as the Spirit willeth 1 Cor. 17.7 Rom. 12.6 Act. 17.11 2. The people have the same guift of the Spirit in some degree as the Preachers have 1 Jo. 2.27 Acts 17.11 Ro. 12.5 6. and by this they did interpret in the primitive times 1 Cor. 14.26 Acts 18 26. Acts 8.4 Acts 11.19 3. All men that have this guift are commanded to use it to Gods glory and the Churches good 1 Pet. 4.10 11. It is reasonable you say they should use it for they have occasion to use it as the Preachers have c. 2. They are given and directed to the people to be used by them 3. The Scriptures exposition is as of great concernment to the people as to Preachers This terme as well troubles me again if you mean by it as publiquely and as often and ordinarily and as warrantably I deny it To your first reason I answer that the publique use of this guift is confined Christ did not say to all the Disciples but to the Apostles and their Successors onely Goe preach and baptize Matth 28 c. and what though the Apostle saith 1 Cor. 12 7. that the manifestation of the Spirit is given to every man to profit withall Datur unicuique ergo nema solus habet uÌ„niversa Pareus ad loc he opens himselfe v. 7.8 and shews that he means not that the severall
ought to expound Scripture to themselves and one to another This you prove by six Reasons which I will examine apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Proverb We have had this said over and over again it was the substance of the seventh proposition Let us see if it be better proved here 1. Your first reason is because the Seâ—â—â—ure by exposition is made more usefull and profitable This doth not prove sir that therefore they ought to expound it to themselves or one to another This proves indeed that it ought to be expounded to them 2. Your second reason because they are to be alwaies teaching reproving comforting one another and this cannot be done without expounding c. How often shall I answer this crambe 1. This may be done by applying to themselves and others plaine and easie Scriptures for which there needs no expounding 2. By applying to themselves and others the sound interpretation of those that God hath call'd to that office to interpret his will 3. Thirdly you say Every private Christian hath in him a guift more or lesse and this is not to be hid To prove that they have a guift of Scripture interpretation you bring again 1 Cor. 12 17. I am sick of this tautologizing this is the third time I have met with this but I must look I see instead of strength of arguments for to be served with a flood of words I answer again you have not proved they have all a guift 2. If they had they must be called to the exercise or else every Souldier that hath the gift of warlike prudence might be a Colonell 4. They should covet more then this you say viz. to prophecy 1 Cor. 14.1 5. and to speak with Tongues too v. 5. They are as much bound to one as the other But Sir it was their duty to covet those gifts because then they were not ceased but not ours alike now the like may be said to that place Num. 11 29. Prophecy was an extraordinary gift of God then in date now ceased Moses did not wish they were all Priests 5. Your fifth reason is the same with the fourth you say All the people of God as well as the Preachers are commanded to labour for the highest degree of this guift and wherfore are they to labour for it if not to use it when attain'd 1 Cor. 14.1 39. 1 C r. 12 31. 1 Cor. 14.20 1. The substance of this was answered before 2. The second as wel as upon which all your strength lieth is not proved but I perceive you take great paines to prove that which none denies You say Io. 4 39. Page 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose you meane Io. 5.39 We are commanded to search the Scripturet and Mr. Loigh te's you it is a metaphor taken from them that dig in mines and if so it noteth foure things 1. The breaking in pieces of the earth 2. The taking out the precious matter 3. The carefull laying of it up 4. The employing it to the use to which it serveth whence you infer p. 17. That it is the duty of all Christians industriously to study the word of God to breake it in pieces in his meditations draw and take out the spirituall sense and truths thereof carefully to lay up these in his soule and then bring them forth upon occasion for the profit of others and so no doubt it is Psal 1.2 Col. 3.16 Acts 17.11 Deut. 6.7 Mat. 13.51 Psal 119.11 Nihil necesse est ut similitudo aut Analogia quadret per omnia Erasmus de rat conc 428. To your foure particulars and your inference I answer shortly 1. I perceive you are good at making similitudes run on foure feet contrary to the knowne maxime I shall minde you of a rule in Divinity Theologia parabolica non est argumentativa and a Latin Proverb Similia ad pompam non ad pugnam 2. You are out in your metaphor for usually those that dig in the Mine are neither they that lay up the oare nor Mint it nor employ it Similitudo legitur proverbiorum 11. Monile aureum in naribus porci est mulier formosa magnum sane discâ—imen inter porcuÌ„ mulierem Hyperius de rat studii Theol. l. 2. c. 19. Ob. 5. 3. The care is to be purified in the furnace too and to receive a stampe before it be currant but Gods word is purified seven times 4. I grant all you say to be a Christians duty but what Christians and when and how this is the Question he that digs in the Mine must have a spade Christians must have gifts to doe it with and doe it by meanes and then imploy it according to the rule as the righteous man Psal 1.2 as the Colossians ch 3.16 and the Bereans Acts 17.11 in their families Deut. 6.7 6. You adde By this meanes especially Christians may as salt season themselves and others keepe them from corruption and destruction and they and their workes made savoury to God and good men and as a candle they will give light to all the family of God about them Math. 5.13 14 15. By this meanes what meanes by unlearned mens expositions of Scripture Saint Peter thought otherwise for he sayes they wil wrest them to their own destruction 1 Pet. 3.16 there is no speaking against experience Sir we have seen this a meanes to corrupt and pervert others to draw men off from Ordinances and duties and to a contempt of the messengers of the Gospell and meanes of grace instead of giving light they have beene like thieves in the candle eclipsing the light of truth and holinesse a little more time will convince you Sir of your mistake in this surely a diligent attendance upon the preaching of the Gospell by Christs commission officers were a better meanes to these ends I am now come to your ninth position That those that have received any speciall gift of prophecy or Scripture exposition are to exercise and use it so as may be of most advantage to the Church Primò termi ni axiomatis explicandisunt Chappell in Meth. conc 133. Your not opening your proposition makes you speak very darkly and puts me to much trouble you should have told us 1. What you meane by gift of prophecy 2. Who are those that have that same speciall gift 1. If you meane by gift office as the Apostle hath it 1 Tim. 4.14 it is granted but then it makes nothing to your purpose 2. For the guift of prophecy none hath it now 3. For the gift of expounding Scripture those that have it are bound to exercise it in their place and calling otherwise it cannot be for Gods glory or the Churches good But I suppose your meaning is That there are some not in office that have an ability to expound Scripture and they are bound to use it as shall be most advantagious to the Church Keeping the rules of Gods word and the bounds of their
callings I grant it you You say 1. It is given them for this purpose Right 2. God requires it you say 1 Pet. 4.10 11. You are afraid we should say that that Text is onely to be understood of gifts given to men in office only and to prevent it you tell us it is improbable for 1. You say the Epistle was written to the Jewes amongst whom were as you thinke few regular Churches 2. The words are generall and so not to be restrained I know none sayes that the gift there spoken of is to be restrained to gifts given men in office but it may much be questioned whether the gift there meant be not â—ffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same word there used that is used 1 Tim. 4.14 and there office is plainely meant and then it followeth as stewards of the manifold grace of God now stewards is a name of office applyed to Ministers and officers 1 Cor. 4.1 Tit. 1.7 and no where in Scripture applyed to private persons not in office But you thinke there were no regular Churches amongst the Jewes and so no officers what thinke you Sir of the Elders mentioned 1 Pet. 5.1.2 that are commanded to feed the flocke of God amongst them taking the oversight thereof not by constraint c. Was not that flock of God under the oversight of Elders a Church thinke you But the words are generall and therefore to be understood of all Christians and all gifts Truth Sir if there were no other Scriptures to limit them nor are the words generall neither if Christians have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoken of I passe over your other five reasons as proving nothing that I have denied nor any thing to your purpose CHAP. X. Wherein Mr. Sheppards 18 19 20 21 pages are examined and his tenth position and what he hath said to prove it is scann'd I Am come to the last of your Lifeguard your proposition is this That opening and applying Scriptures by private men one to another in a way of teaching reproofe Admonition Exhortation and comfort hath beene frequently blessed of God for the begetting of grace in the hearers and increase of it Now you have done us the favour to tell us what you meant all this while by expounding for your position I onely am troubled you have not told us when and where and how and that you have used the word frequently For the proofe of this you appeale to experience saying Let the Converters and Believers of our dayes be askt by what meanes they were brought into Christ and what it is that doth edifie them in the faith of Christ and doubtlesse they will tell us of other meanes also with Pulpit-preaching and by other men as well as Preachers in â—ffice To all I answer 1. Sir if you meane that God hath pleased to blesse the private labours of his people in their private exhortings and reprovings of one another to encrease Grace in the soules of his servants I doubt it not 2. But if you meane that God hath frequently blessed the publike preachments of persons not called to that office for the conversion of soules I doubt it very much 3. You make a very ill appeale to the Converts of our age Perverts there are many but the Lord knowes few converts and very strange believers and professors appeale Sir to the old puritanes of formes ages aske them by whom God spake to their hearts 4. Gods making use of such meanes as private admonition or reproofes to convert souls doth not prove that this is Gods great ordinance for that end Waldus the father of the Waldenses confesseth his conversion to a sudden death of a friend or companion of his but yet none will say sudden deaths are Gods ordinance for conversion 5. God may sometimes possibly begin a conviction by a private reproof but I believe he usually makes use of his word Preached to beget Faith and to perfect the work Lastly I say the holy one is not limited but I believe you would be posed to bring me one good instance of a soule converted from a loose and profane life to an humble close strict walking with God in truth and uprightnesse that hath sate under no meanes but onely the Preaching of a private person that not being called to the office of the Ministry hath yet set upon that work it were easie to bring you five hundred that have been perverted I appeale to all the Hereticks and Blasphemers in England all the Antinomians Antiscripturists Antitrinitarians Ranters where did any of you learn your principles was it with constant hearing of the Ministers of the Gospell or rather was it not with hearing men that without any call but upon the pretence of their gifts undertooke to expound the mysteries of God And Sir if three have been this way converted and edified and the soules of five hundred perverted and destroyed what becomes of your proposition or to what purpose is it brought us To your proofes That God doth hold forth those duties and ordinances as meanes of Grace 1 Cor. 7.16 Math. 18.15 16 17. Jam. 5.19 20. we grant it and they are so when performed regularly the woman may be an instrument to save her husband 1 Cor. 7.16 But not by Preaching to him but by carrying her selfe as a believing wife before him Math. 18.15 16 17. proves it concerning private admonition but prove Sir by any Scripture That the teaching Brother not called to the office hath a promise made to him You tell us secondly that it is the word that doth regenerate Yea and this very controversiall truth doublesse you prove by a whole line of quotations Fewer would have served the turne you should lay most proofe Sir upon the weakest cause He that dispenseth it is but the conveyance or conduit-pipe by which it is carried 1 Cor. 3.5 Very much truth doubtlesse but to what purpose doth any speak otherwise hence you infer that the word is the same in a private as in a publike officers mouth True Sir it is so materially but not formally the one speaks with authority the former only as a Scribe the one as Christs messenger particularly entrusted the other without any such commission By this time your conscience checks you that the Apostle Ro. 10.14 15 16. and you in this doctrine are not of a minde and p. 19 20 21. you spend to answer that unanswerable place 1. You grant that the Preaching of the word by a Preacher in office is the speciall and common way of gathering in men to Christ and a singular ordinance for increase of men gained and converted yet this is not the onely meanes nor all the Ordinances of Grace for there are many more that men are to attend upon for their edification and growth in Grace as well as this Sir for this concession we thanke you for we are beholding to any one that in this erroneous age will give an assent to any truth
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
earnestly to labour for it and earnestly desire it now if it were an extraordinary gift it were not to be desired nor could it be attain'd by industry 1 Cor. 14.39 Your Logick is this That gift that is to be desired and laboured for by all Saints of all sorts in all times is an ordinary gift This is true But the gift of propheey mentioned by the Apostle is to be laboured for and desired by all Saints of all sorts in all places Ergo. This is denied you prove it What the Corinthians were exhorted to covet and labour for that all Saints in all times are to labour But the Corinthians are commanded to Covet and labour for this gift Ergo. I deny the Major the Corinthians were to desire that extraordinary gift I read of no labouring commanded because that gift was then in date but this command doth not reach us because it is ceased 2. They were to desire tongues and miracles and the gift of healing as well v. 1. v. 5. they are all comprehended under the Notion of spirituall gifts yet surely these are not ordinary gifts Your third reason is this What is commanded by a standing rule of the Gospell not to be despised is a standing Ordinance But prophecying is so commanded not to be despised 1 Thes 5.20 Ergo. I deny that private expounding Scripture by men ordinarily gifted is the prophecying here meant by prophecyings is meant the Ordinances of God of which prophecying was then one or those expoundings of the mysteries of Scripture which were then usually made by such as had received an infallible Spirit Fourthly you tell us there are many at this day that have it That there are many this day can expound Scripture we deny not but we question whether there be any can expound it infallibly as those prophecyers mentioned 1 Cor. 14. could being doubtlesse inspired and guided by an infallible spirit or that can expound it extempore without study as doubtlesse they could and till you prove those two you cannot prove that there are any now have that gift of prophecy there spoken of which if you doe not prove you say nothing to the purpose For your other Reasons p. 43. you doe but repeat what you said before and I have already answered them You see Sir what weake proofes you have served us with to prove that the prophecying spoken of 1 Cor. 12 ch 13. ch 14. this is a common gift Now you come to answer our objections 1. We say those prophets were extraordinary officers and good reason we have to say for they are reckoned amongst such Eph. 4.11 1 Cor. 12.28 and if Eph. 4.11 will prove that Apostles Evangelists pastors and Teachers are officers it will prove as much for prophets too sure But you deny it at adventures and think that they were onely some choice men that had a gift above others in expounding Scriptures That they had a gift above others in expounding Scripture is questionlesse true for doubtlesse they expounded by revelation 1 Cor. 14.26 and infallibly But that they were not extraordinary officers I cannot grant you you offer us severall reasons 1. There were such in the primitive times as the 70. Lu. 10.1 and those 1 Pet. 4.10 I doe not know how to expound this terme such if you meane such as could expound Scripture extempore and by an infallible spirit I yeild it but that these were not in office you have not proved V. Chemnit ad loc Surely the seventy were for Lu. 10.1 Jesus Christ appointed them and sent them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if Christ could put them in office they were in office It is gratis dictum to say those 1 Cor. 12.31 14 1. were not in office But you say 2. If they should be officers of that Church only then did Paul write that Epistle confusedly not distinguishing betwixt officers and people 1. I know none say that Prophets were officers of this or that Church onely I believe their office was larger 2. Saint Paul Sir is of age let him answer for himselfe But indeed 3. The confusion is only in your own head and Judgment for St. Paul speakes plaine enough to distinguish 1 Cor. 12.7 8 28. 3. You say this prophecying is distinguished from the Church officer and his gifts Rom. 12.6 7 8 and it is there called a gift 1. I answer the Apostle there makes a distribution of Church officers some are extraordinary these are comprehended under prophecying some ordinary these are comprehended under Ministring 2. Secondly it is no more call'd a gift then exhorting and ministring ruling and giving and shewing mercy is but surely some of these were officers 3. Though the Apostle doth call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet it doth not follow that prophecying is not an office no more then that Timothy was not in office because the Apostle calls his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the same name 1 Tim. 4.14 4. You tell us the Officers of the Church were but few how doth that appeare persons extraordinarily gifted and in office might be many though officers in our Church that are standing be not But you say admit the Prophets mentioned be not such as our guifted brethren yet the prophecying you plead for is Surely Sir if you quit the name and the officer you must also quit the act too But let us heare what you say 1. You tell us those that were no Prophets might prophecy 1. Suppose this were true yet the question is whether the prophecying mentioned 1 Cor. 14.23 24. c. be not the act of those Prophets mentioned 1 Cor. 12.28 if it be you have lost your cause except you can prove the brethren such Prophets 2. You have not proved that any prophecyed but Prophets That is such as were by divine exordinary inspiration enlightned or by mission sent and obliged to doe it So the high Priest prophecyed Io. 11.51 and Agur Pro. 30.1 it is only said that Bathsheba taught her son a Prophecy Pro. 31.1 2. You tell us that those that were Prophets in Office might know it yea and must needs know it but the Apostle speaks of such prophecying as they might but think they had 1 Cor. 14.37 therefore not of extraordinary prophecying 1. This is Sir but a playing with the English word Think the originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which doth not alwaies signifie a bare conjecturall opinion Acts 15.28 It seemed good to the holy Ghost and to us c. Did the holy Ghost but conjecture thinke you You may as well translate it judge if you please and then your criticisme is worth little 2. What though true Prophets might know it might not some that were not so think themselves so too now saith the Apostle if they doe think so truly they must acknowledge what I say But thirdly you tell us the Chapter and the coherence thereof is clearly against this restrained sense How I pray 1. You
say This Epistle was directed onely to this Church of Corinth and then the ordinary teaching Officers were but two and this discourse of the Apostle cannot intend so few 1. How doe you prove sir that the ordinary teaching officers in this Church were so many as two 2. But suppose they were but two who sayes these Prophets were ordinary Officers Now extraordinary officers might be many All that you say besides hath been by me answered again and again You tell us Many learned and godly men have taken this to be the sense of the place We can tell you that many more learned and godly men have thought otherwise and so we are even with you yea we have the odds I told you that All must be restrained in that passage You may all prophecy You tell me no for it is contrary to the tenor of the words Yet in the very next words you restrain it to your selfe to all that have the guift of prophecy I ask no more There is nothing more in your seventh Argument but what is repeated over and over again and hath already received its answer I come to your eighth CHAP. XVI Wherein the 47 48 49 50 p. of Mr. Sheppards book are examined and his two last Arguments found Non sequiturs THe substance of it brought into form is this Those men that are fitted and furnished with abilities from God to open and apply Scriptures in a constituted Church publiquely those may doe it For you say God hath done nothing in vaine But there are many private persons whom God hath fitted and furnished with abilities to this worke who are not called and set apart Ergo they may doe it Heark a little and tell me how this kind of arguing sounds in your eares Those who are fitted with abilities to be Generals of an Army or Parliament men or pleaders at the bar may doe the work of Generals and Parliament men and plead at the bar But many Colonels in the Army are fitted with abilities to execute the office of a Generall And there be many Gentlemen have abilities to doe the work of Parliament men and many Lawyers have the abilities to doe the work of Iudges and many that are not called to the bar have abilities to plead Ergo they may doe all these In earnest Sir if my Lord Generall hath you to dispute for him or the honourable house of Parliament set you to dispute for them or the Judges or Lawyers for them I will undertake in an houre you will dispute them all out of their places Iohn Lilburne could not make a better argument against them To answer you directly Preaching Sir is an office and he that may do it must besides inward abilities have an outward call and setting apart as Paul and Barnabas had as Timothy had c. I will proceed to your ninth Argument You say There have been and are many learned and godly men who have held the lawfulnesse of the thing You instance in Dr. Ames Mr. Cotton and the five Apologists Logically thus What some learned and godly men have held lawfull that is lawfull But some learned and godly men have held it lawfull for persons meerly gifted not called and set apart to the work of the Ministry nor intending it to expound and apply Scripture ordinarily Ergo it is lawfull 1. I deny your major Surely we doe not deny infallibility to the Church of Rome and give it some few single persons 2. I will retort your argument What some learned and godly men have judged unlawfull that is so Asserimus Nec parentum nec majorum errorem sequendum esse sed authoritatem Scripturae verbum Dei docentâ—s Tertul. Quandoque bonus dormitat Homerus Cypâ—in ep 63. ad Caecilium But some learned and godly men as Mr. Rutherford Mr. Gillespy Mr. Ferriby Mr. Hall Dr. Seaman c. have judged it unlawfull Ergo. I believe you will not grant my argument yet I take some of these to be as learned and holy as those you instance in Sir Dr. Ames and Mr. Cotton and the five Apologists are learned and reverent men but not without their mistakes and they are all parties in that case we are as ready to argue it against them as you their placet is nothing to us Cyprian saith right that it is onely to be considered Quid Christus qui ante omnes fuit faciendum putavit what Christ who is before and above all saith Your last Argument is this That which may have very good ends and fruits is lawfull But this practice may have very good ends and fruits Ergo. I deny your major We must not doe evill saith the Apostle that good may come of it The meanes must be good as well as the end An Argument is as good against you thus P. 48 49. Quemadmodum inauspicatus est medicus qui occidendo homines discit mederi ita non est optanda prudentia quae laedendo discit prodesse Erasm That which may have very ill and pernicious ends is unlawfull But this practice may have so 2 Pet. 3.16 Yea how many are led into errours and heresies and blasphemies thus let this age witnesse You reckon eight good ends and fruits of this I doe not think it a probable means to any one of them ends 1. You say the Church may be edified by it and unbelievers converted And Sir may not the Church be thus destroyed and perverted Consider experience a little shew us where God hath laid this prophecying as you call it under a divine appointment to this end 2. You say hereby men may be fitted and tried for the Ministery How Sir by preaching publiquely and ordinarily or rather by studying the Scriptures and preaching once or twice or more before Timothy who is able to judge 3. You say hereby the Doctrine of the Gospell will be kept pure contrary to 2 Pet. 3.16 In short it were easie to answer all you pretend to say in this thing But 1. Experience answers it sufficiently that it would have no such fruit 2. If in reason we might hope for such an issue yet Gods ends must be prosecuted and attained by his owne waies You shut up this Chapter by telling us what Arguments you doe not stand upon I hope I have shewed you as much reason Sir to quit these you have insisted upon which I am sure conclude not what you would have any more then those Arguments you have quitted doe I come now to see if you be better at answering our Arguments then making any for your selfe CHAP. XVII Wherein Mr. Sheppards 50 51 52 53 54 56 57 58 pages are examined and his Answers to two of our Arguments against guifted brethrens ordinary preaching are examined and found too short THe first objection you pretend to answer is partly mine and partly some of my other reverend brethrens We had charged you with this Argument What things must by Scripture-warrant onely be communicated to others in publique
the knowledge of all truth yet not so 1. That any one may or ought to take any exposition as infallible 2. But so as that it oft works in me an infallible perswasion of this or that truth 3. But this the Spirit doth upon the use of meanes not without humane power and strength 4. The Spirit doth helpe us to the knowledge of much truth by bringing to remembrance what we have heard Jo. 14.26 5. We grant you none are so fit to preach and expound Scriptures as those that have the Spirit of God if they also have a capacity to use all other meanes which God hath appointed and that humane learning meeting with a conceited proud soule may prejudice a Christian in understanding and seeking the will of God All this some of your Scriptures prove though let me tell you some of your Scriptures prove neither what you would have nor this neither nor any thing like it as Rom. 8.5 6. Jude 19. Jo. 17.15 16. Acts 13.48 But what is all this to prove the two great things 1. That the Spirit of God dwelling in us onely can teach the soule the proper and literall meaning of the Scripture and capacitate one to expound it to another though indeed to that there must be a common work of the spirit as a spirit of illumination Or Secondly 2. That the spirit doth this without meanes without humane power and strength Not a Scripture of all you bring prove either of these and so you have said a great deale to little purpose your sixth cavill is the very same with your fourth To your seventh I answer It is indeed part of the meaning of that phrase dividing the word of God aright to give every one their portion but how shall the unlearned doe this if they doe not know what portion the word hath for them and how shall they know that if they doe not know the sense of the words 2. Surely the understanding the parts of the Chapter and severall things contained in the Text must goe to dividing the word of God aright I have done with this I come to your reply to the Third objection CHAP. XVIII Wherein Mr. Sheppards 59 60 61 62 63 64 p. are examined and his Answers to our third fourth and fifth Arguments are proved very weak and insufficient OUr Argument is this who so preacheth or prophecyeth must be a Prophet or a Preacher But all are not prophets nor preachers 1 Cor. 12.30 1 Cor. 12.9 Ergo. all must not preach and prophecy To this you make a tedious reply p. 59 60. Had you been a little more skill'd in humane learning you might have said in very few words what you say in many lines This is all You thinke that it is that fallacy which Logicians call Fallacia aequivocationis That there is a preaching as an act of office and an ordinary preaching of others so though it be true that whosoever preacheth or prophecieth is a preacher or prophet that is one that doth the act of a preacher and of a prophet yet it doth not follow in the sense we understand it that he must be by office a preacher or a prophet this is the substance of all you say your similitudes from Taylors Bakers Watchmen Schoolmasters Iudges Lawyers amount to no more then this poore notion and if I should run after them they would all halt and lye downe and confesse they came for nothing but a shew But Sir you are not like to escape us thus Give us a Scripture command for or example of any that had not the extraordinary gifts of the holy Ghost or were not in office that ordinarily preached expounded Scriptures in a settled constituted Church If the law of God doth not mention these same out of office preachers your distinction is worth little the Scripture knowes no preaching by ordinary persons ordinarily gifted and out of office except in cases of necessity persecution or the like they are Apocryphall preachers Sir But you tell us againe that all have the gift of prophecy spoken of by the Apostle but in regard you say no more to prove it then we had again and again before I shall refer you to my former answer In your 61 page you come to another objection of ours but indeed it is the same In my Vindiciae p. 33. I charged you with this argument For any being officers to take upon them acts of office is sinfull But for private persons how well gifted and qualified soever to take upon them in publike assemblies where a Church is constituted to preach interpret apply Scripture is for them that are no officers to take upon them Acts of Office Ergo. The Major I proved 1 Cor. 7.20 1 Cor. 12 14. Rom. 12.4 My Brother Hall hits upon the same thing in severall places and makes use of the instances you quote I shall meddle with your answer onely so farre as it concernes me for although I thinke an argument might be brought and managed from those instances of Vzzab Corah Dathan and Abiram Saul c. yet I desire to make no further use of them then this to prove that proper Acts of office may not be done by persons out of office which I suppose you grant yet let me tell you not one of your Scriptures proves plainely 1. That the burning of Incense upon the altar was forbidden all the Iewes except the Priests though indeed the thing be true it was forbidden because the worke was assigned to others and the like we say for preaching In one or two of the places strangers are forbidden but the Jewes are no where in those places in so many words forbidden to offer incense if you say by consequence they are we grant it so are you forbidden publike preaching by as good rationall consequence But Sir if we could not shew it were forbidden to warrant your practice you must shew it us allowed and commanded if it be a piece of worship But in the next place you will undertake to set out our office telling us 1. What it is to be in office 2. Wherein our office lies 3. What it is to be in the Preachers office 4. What is an usurpation upon the office All this is towards the proving that preaching is not a proper act of office 1. You tell us what it is to be in office and in this description I agree with you and so shall not repeat your words having nothing against them 2. You tell us what are the parts of the preachers office 1. Publike praying for the people 2. Publike reading of the word 3. Writing of Bookes and Epistles 4. Publike Preachings 5. Administring Sacraments 6. Church government Some of those you say are incommunicable and to be done by none else some communicable To all this I answer we onely speake of Proper acts of office and those are such as belong to him and none else and so Prayer Reading Writing and Church governement are not Christ never said go