holy Spirit in order to which observe as truths 1. That all Scripture was of divine inspiration holy men spake as they were inspired by God saith the Apostle 2. That all Scripture being dictated by the Spirit the Spirit of God is best able to interpret it and to guide others in the interpretation of it 3. That in the want of meanes and to supply the necessities of the Church in the primitive times God was pleased miraculously and immediatly enabling some that were illiterate and not at all versed in the study of the Scriptures to know his meaning in the deep miseries of them that they could not onely foretell things to come but also eminently open and infallibly expound Scripture and this was that prophecying spoken of in the new Testament 1 Cor. 12. ch 13. ch 14. and was an extraordinary manifestation of the spirit by which God supplyed the necessities of his Church in those first times this continued from the dayes of Pentecost some yeares and decreaseâ—â—owards the latter end of the Apostles dayes 〈◊〉 is not to be expected now 4. That the spirit of God now dwelling in all the Saints doth enable them so farre to understand the meaning of God in his holy word as is necessary to their Salvation and by its speciall worke in the Saints gives them a reflex speciall knowledge that the promises are their portion and Christ is theirs shewing them their particular right upon their hearing of the word Preached or Reading of it or seeking him by prayer yet this latter it doth not constantly but sometimes 5. That in the understanding of the meaning of the Letter of Scripture the Spirit of God doth by a common worke helpe those that with humble hearts waite upon him for such assistance 6. That this helpe of the Spirit is added to the use of meanes and given us so such meanes as are the knowledge of Tongues studying the Scriptures prayer comparing Scripture with Scripture and not by immediate inspiration without meanes 7. That thus the Spirit helps by enlightning our understandings and judgements raising up our naturall parts bringing to remembrance what we have heard paralell Scriptures or the like 8. That although the Spirit in the use of meanes doth thus helpe us yet not by such an infallible helpe as a Christian may alwayes be assured he doth not mistake though sometimes he may have 〈◊〉 a full perswasion much lesse so as he may 〈◊〉 â—ver his judgement to others as infallible except they see it agree with other Scripture Nunquam enim Deus fortunat laborem eorum qui non sunt vocati quanquam quaedam salutaria ad serant tamen nihil aedificant Lutherus 9. That the Spirit of God in this way of assistance doth most accompany and may be most expected of those who most use appointed meanes and who are called of God to this publike worke the Spirit of God being most promised to such and using to assist all in their callings and things necessary for them not those who act out of the sphere that God hath set them in 10. That those that do use means and are by office to interpret Scriptures and are learned may not have the assistance of the Spirit through their owne negligence or curiosity or neglect of seeking God or want of an humble heart in serving God and seeking of him all this Christian is truth and old puritanisme But now this is that which is denyed 1. That the Spirit of God which dwells in all the Saints by vertue of that inhabitation doth inable the Saints to understand the Scriptures so as to be able to expound them to others 2. That the Spirit of God doth by any such immediate way helpe Christians to understand Scriptures as he did helpe the Saints in primitive times by by the guift of prophecy 3. We deny That the spirit of God in times when the meaning of his word may be understood by meanes doth inable the Saints without meanes yea and out of their callings too to expound the holy Scriptures to publike auditories indeed were there a case of necessity that the Church of Christ could not be supplyed otherwise but by some that could not use due meanes to gaine the meaning of Scriptures the assistance of the spirit might then be lookt for in an extraordinary way but when there is no such necessity but God hath liberally supplyed his people with meanes both to gaine the knowledge of Scriptures and ordaining some to that office we deny that any have any promise for any such extraordinary assistance nor have any such granted to them This is that I deny Now every errour Christian is founded upon a mistake of some truth an Errour being a monstrous production being begotten by the Devil upon a crotchecall head or an ignorant head and a proud heart and as every monster hath something of the species which it represents in respect of which it is either deficient or redundant so hath every Errour The truth's something of the species whereof is kept in this Errour thou hast heard and also wherein this appeares to be a monster being a redundancy to those truths and something more then they hold forth And indeed it is necessary that one of those three last mentioned should be held as a substratum to this irregular practice of unordained mens Preaching For if we should lay that truth aside that all that publikely Preach must be in office and onely hold the other That all that expound Scripture must have a guift and ability to doe it which Mr Sheppard grants yet we should have enough against the Preaching of the most and one of a thousand Christians would scarce be found fit according to that to be a Preacher if we still hold this truth That this guift is not common to all Saints by vertue of the spirit given them viz. the sanctifying spirit but onely given by the use of meanes by the studying of Scripture weighing the Originall considering paralell Scriptures weighing coherences and consequences still it will follow That those onely may preach who are enabled to doe this who can search the Originals consider paralell Scriptures and judge if they be paralells who can understand and weigh coherences and consequences c. and this would argue very few guifted men fitting Being neither 1. Inabled to allow themselves times to do it nor yet 2. Having naturall or acquired abilities to do it if they had time therefore it stood Mr. Sheppard in hand to maintaine the other notions That they have an immediate assistance to it by the Spirit dwelling in them as Saints An opinion as much ridiculous as dangerous for if this were true then as I have urged 1. None but such as have the spirit thus dwelling in them and are Saints could give a true interpretation of any portion the contrary to which is evidently true 2. No Saint could erre in any interpretation of Scripture or application of it why because
guifts of the Spirit are given to every one but one to this Christian another to another something to all v. 29 Are all Prophets are all Teachers are all workers of miracles That very Text 1 Cor. 12.7 8. is witnesse enough against you Nor doth Rom. 12.6 prove that the use of this guift is not confined for it is confined to them that have it and those are onely such as are Officers if you mean by prophecying ordinary preaching which I perceive you take for granted though I shall shew you anon you have no reason to doe so For your third place Acts 17.11 that onely proves that searching the Scriptuâ—es is not confined to officers but people also may doe it and this none denies Your second reason to prove that they may use the guift is because they have the same guift the Preachers have The Argument is thus Those that have the same guift with others may use it as well as others But the people have the same guift Your Minor is undoubtedly false of the most Saints But suppose it were true you Major is fallacious If you mean using it in their places and relations none denies it if otherwise your Major is false For by such an argument I would prove that every one that hath the guift of a Souldier may exercise the Office of a Colonell or a Generall For the Scriptures you bring to prove they have the same guift I have answered them before But you say by this guift they did interpret in the Primitive times and for this you quote 1 Cor. 14.26 Acts 18.16 Acts 8.4 Acts 11.19 Here Sir you beg a question which is so great a piece of truth that I cannot give it you upon alms you must purchase it by a solid proofe if you have it viz. that the Prophecy spoken of in the New testament was not an extraordinary but an ordinary guift That they did preach I deny you not but what their guift was whether ordinary or extraordinary we will argue anon But thirdly you tell us that reasonably they should use the guift because they have occasion to use it to reprove exhort teach comfort This you told us before p. 9. I told you then this proves a private use but not a publique use of their guifts But you tell us fourthly that God hath commanded them to use this guift 1 Pet. 4.10.11 I have fully answered this place I mean this false glosse put upon it in my Vindiciae p. 57. to which I refer you You tell us That some say Page 15. none but those that are skilled in the Tongues can interpret Scriptures some places in it are so difficult To this you answer 1. That Preachers grant that such as want School-learning being duely called may be publique Preachers 2. You agree that somethings in Scripture are very hard to be understood but others easie 3. You take it that the knowledge of the truths of Gods Word is a guift of God attainable by the Spirit onely and not by any humane power and strength and this you promised after to shew This is to set up a man of Straw and then to spend time in undressing him I know none say that none can interpret or rather know the meaning of any place of Scripture but such as have skill in the Tongues In omni copid Scripturarum sanctarum pascimur appertis exercemur obscuris illic fames pellitur hic fastidium Aug. t. 1. p. 16. E. This indeed we say that none are so accomplished by means to doe it as they nay further that there are some Scriptures to the right interpretation and full interpretation of which a knowledge in the Tongues is necessary Other Scriptures there are which need no interpreter he that runneth may read them and the coherence is evident enough But you say we grant That such as are not skild in the Tongues Nam quanâ—o Scriptura non habet vivam vocem quam audiamus utendum est quibus dam medus quibus investigemus quis sit sensus quae mens Scripturararum si enim Christus ipse nobiscum ageret si Apostoli prophetae inter nos viverent eos adire possemus ut sensum illorum quae ab iis scripta sunt nobis indicarent sed cum illi abierint libros tantùm suos reliquerunt videndum est quibus medits ut verum Scripturae verborumque divinorum sensum inveniamus Ecclesia enim semper mediis quibusdam usa est Whitaker de Scrip. l. 5. c. 9. if duely call'd to it may be publique Preachers If there be such a necessity that the Church cannot be otherwise supplied and these be otherwise qualified we grant it To your second it is granted that there are some places of Scripture easie and these need no Interpreter But for your third viz. That the knowledge of the truths of Gods Word is a guift attainable by the Spirit of God onely and not by any humane power or strength You have delivered it ambiguously I know not whether you mean a practicall reflex knowledge or a notionall direct knowledge If you mean the first we grant it you but it makes nothing to your purpose If you mean a notionall knowledge we deny not but that the Spirit can and doth teach us that but it is Sir in the use of means of which the knowledge of the Tongues is one If your meaning be that an enlightning our minds in the knowledge of our Scriptures upon our searching of them meditating studying of them and using all other means is a guift of the Spirit none denies it but this is nothing to your purpose But if you mean that the Spirit by a work of speciall grace enlightens the minds of his Saints onely in the understanding of Scriptures and that I know not which way without the use of those means he hath allowed us in order to that end As it is a pernicious opinion so it is as false and simple For how many have been able to expound Scripture that never had the Spirit of grace what think you of Iudas And what strange nonsensicall erroneous interpretations doe many make of Scriptures that think and others think too that they have much of the Spirit in them But you promise to prove your assertion hereafter You had need open it too I am now come to your seventh point That it is the duty of all Gods people as well as Preachers to expound Scripture This you endeavour to prove saying 1. It is their duty to doe many things which cannot be done without this 2. They have the guift of Scripture exposition given them 1 Cor. 2.12 16. 1 Cor. 12.7 3 It is their duty to make the best use of Scripture they ean but this they cannot doe but by expounding it 4. It hath been commended in them that have done it Act. 17.11 2 Pet. 1.19 Rom. 15 14. Tardior est stultorum ut ait ille Magistra experientia quemadmodum mauspicatus est
upon all occasions to counsell them and they did so Suadendo 5. As the Spirit of God sometimes extraordinarily manifests it selfe in creating perswasions and confidences in the hearts of his Saints concerning truth and some things present or future thus the Spirit seales our justification and faith and hope of glory and hence it filleth the Soul with comfort so the evill Spirit perswades sometime concerning errours and wickednesse making impressions of perswasion and confidence upon the spirits of those whom the Lord permits him to seduce thus the evill Spirit perswaded Ahab 1 Kin. 21.21 22. Thus I have shewen you how Satan workes either ordinarily hardning the heart and polluting the soule and drawing it out to sinne or extraordinarily in his servants and children enlightning their minds strangely revealing to them things to come by extraordinary motions and impulsions and directions and by creating extraordinary confidences and perswasions of things present or future And having this physicall power of working though the wicked be his ordinary subject yet by Gods permission when he gives up formall professors to strong delusions or when he would try his Saints he may play these tricks with the Saints they being his highest temptations God thereby proving them and others 13 Deu. 1.2 3. this is my third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil is Gods Ape 4. Fourthly Sunt enim daemones quos pios appelles ad templa hi compellunt ad preces adigunt sed suo luâ—re Drexel t. 4. c. 3. such is the subtilty of Satan the tempter that as he will sute all persons with temptations sutable to their naturall and morall dispositions so he doth the Saints of God 5. Fifthly The Genius of the Saints being sanctified and standing towards neare communion with God and his spirit there cannot be a more sutable temptation to them then if the Devill can turne himselfe into an Angell of light and counterfeit the Spirit of God in its great workings to their soules and make their soules take impressions and revelations and illuminations and perswasions and direction from him and his evill Spirit instead of the holy Spirit 6. Nor can there be a more dangerous temptation or more dreadfull sinne then for the Soule to receive impulsions and directions from Satan and obey them to receive impressions and perswasions from the Devill and believe them as if they came from the holy Spirit and to call such irradiations perswasions impulsions the appearances and manifestations of the blessed Spirit For thus 1. Faith and obedience the two great homages of of the soule to God are given to the Devill his great enemy 2. Thus all leud irregular actions and opinions which are the workes and doctrines of Devills shall be fathered upon the holy Spirit in one of the highest degrees of blasphemy Spirituum diversa sunt Genera est Spiritus carnis mundi diaboli And the holy one shall be entitled to blasphemies against himselfe and actions of highest natures intendency to the dishonour of his holy name 7. Hence I conceive it is That the Apostle bids us not believe every spirit but try the spirits whether they are of God 1 Jo. 4.1 And the Thessalonians are commanded not to be troubled by Spirit or word or Letter 2 Thessal 2.1 And in regard that it is possible the Devil may enlighten direct Iam vero non facile arbitror posse discerni quando noster ipse loquitur spiritus quandó ve loquentem alterum audiat de tribâ—â— iâ—is Sed quid refert quicunque loquâ—â—uâ— dum unum idem sint quod loquuntur quid refert loquentis nosse personam dum constat peâ—nitiosum esse quod loquitur D Bernardus serm de septem spirit operum impr Parifii 1586. p. 491. perswade reveale things to come to the servants of God and make his impressions upon their spirits I conceive it one of the highest pieces of a Christians duty that hath or heares of such Revelations Illuminations extraordinary impulsions perswasions and confidences c. to examine From what Spirit they come whether from his own Naturall Spirit or Gods Holy Spirit or this infernall Spirit And it would be a good work for some more eminent servants of God to undertake a Tract of this Nature to deliver those many that are taken in this snare and cheated with this dreadfull cheat I have not ability or roome to speake much here onely let me 1. Give you some few Generall notes to know impressions revelations perswasions and directions extraordinary impulsions whether they come from God or the Devill 2. I will discover a little concerning the Spirit of God how farre it is ordinarily or extraordinarily a spirit of illumination to enlighten a Christian in the understanding of the revealed things of God and how it workes that worke in the Saints Whatsoever impressions that are made upon our spirits either perswading us of any notion 1. Rule Ex parte materiae inspiratae considera an visiones revelationes quicquid tibi inspiratur sit consentantum divinis literis or of the warrantablenesse of any action or whatsoever impressions of direction are made upon them or whatsoever impulsions or strong motions we finde in them to believe or doe any thing contrary to the word of God cannot come from the spirit of God whether it be contrary to any particular precept Nam si non fuerit scire debes non esse inspirationem divinam sed illusionem daemonis Vnde Christus salvaâ—or omnes tentationes sibi à daemont in deserto factas quia non congruebant cum divinis literis testimoniis ca undem rejicit Busidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. or any generall precept or the scope of it The Reason is plaine because the holy Spirit cannot say and unsay like men men are lyars that is a spirit of Truth Now all Scripture saith the Apostle was writ by Divine Inspiration Holy men wrote as they were inspired by an holy Spirit If therefore thou hearest others say that the Spirit hath perswaded them that their soules are in a safe condition and yet thou seest their lives such as the Scripture speakes children of wrath or if thou hearest others vent notions for truths and pretend the Spirit hath told them so and thou findest their notions contrary to the word of God Sciat me illud Apostoli libenter audire Omnia probate quod bonum est retinere salvatoris verba docentis estote probati nummulatu ut siquis nummus adulcer est figuram Caesaris non habâ—t nec signatus est moneta publicae reprobetur D. Hieron t 1. ep 152. p. 375. H If thou hearest of or seest any doing strange unscripturall actions and then pretend the spirits impressions suggestions impulsions and the things are contrary to Scripture or if thou findest in thy selfe a strong perswasion or impulsion or motion of this nature and thou thinkest it comes from the Spirit know
they that say so blaspheme the true and holy and pure Spirit and thou art under an high temptation to blaspheme that Spirit if thou findest thy selfe inclined to believe such Notions truth or that the Spirit of God gives thee any such directions or puts thee upon any such actions Take for this two scriptures Isa 8.20 To the Law and to the Testimony if thy Notions V. Valdesso divinae consid consid 86. Impulsions Motions Perswasions be not according to that there is no light in them no they come from the spirit of darknesse Take yet another plaine Scripture concluding this case 1 Io. 4.1 2. Beloved believe not every spirit Sensus verborum Apostoli est non temere omnibus credendum esse qui doctrinae suae spiritus sancti authoritatem pretexunt Id si demonstrare velint dei verbum proferant oportet quosi destituuntur varis erit omnium quorum testimoniis nituntur authotas Memorabilis omnino diligenti consideratione dign ssimus locus Voluit autem paucis verbis universa Christi mysteria comprehendere Iohannes V. Gualtherum ad loc but try the spirits whether they are of God because many false Prophets are gone into the world hereby know yee that the spirit is of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God v. 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God c. Whence I gather 1. That the motions impulsions perswasions which we have are to be tryed whether they be of God for there may be such not from God 2. That all such motions impulsions perswasions c. as are contrary to the great truths of the Gospell are not of God From whence it is plaine that a pretended Spirit is not to be believed against a written word indeed we have two cases in Scripture contrary to this God moved Abraham to sacrifice his sonne Gen. 22. and that other of Phinehas killing Zimri and Cosbi contrary to the revealed will of God V. Dr. Willet in Gen 22. v. 1. before the Law in Cains case and after the Floud to Moah Gen. 9.6 and under the Law to that Commandement thou shalt doe no Murther Many things are said by the learn'd in both cases I thinke a little will serve the turne Had not holy Wit reveal'd to us Gods immediate command for the first and his immediate approbation of both we could have said neither of them had come from Gods holy Spirit But Secondly If we thinke we have a motion to any thing that is besides the word of God Posteri sugiant detestentur revelationem novarum doctrinarum custodians mandatum illud coelestâ— Hunc audite id est Evangelistas Apostolos Hos legani audiantâ— Quod si praeter hoc aliquid revelatur oportet ut habeat analogiam fidei ut sit revelatio intell ctus Scripturae alio qui est diabolica Luther loc com cl 4. c. 20. that motion or impulsion is very suspicious the reason is this because the word is a light to our feet and there is no action of man but if it be lawfull it is commanded or allowed by some Generall or particular precept the word is a sufficient rule and if I thinke my action is a case there is nothing about it in that Booke this is my temptation and the Devil probably is about a designe to draw me to an action against the word and as his policy in order to effect that he tells me my case is not to be found there but I must seek for an immediate Revelation to this purpose that he might meet me and reveale his mind to me Rom. 14.23 Whatsoever is not of Faith is sin now not sin or motion to it can be from God Faith must have Gods word for the Object nor can any action be of Faith which is not done out of a praevious perswasion from the word of God that it is lawfull If we be in the darke as to an action we may go seeke God that his Spirit would shew us his rule in his word but I would never trust any voyce of the Spirit that should not be seconded by the word though I could see nothing in the word plainely forbidding me 3. We may judge of the pretended motions inspirations revelations c. much from the persons that pretend to have them and here I shall give you a note or two Consider 1. If the persons be any way distempered in their braine in some fits of phrensy or the like if they be V. Gul. Patisiensem 2. par de Universo p. 3. c. 13. p 981. 4. col p. 989. c. 18. they may meerely come from their disordered naturall Spirit or from the Devill and so if they be much gone in melancholy the Devill oft-times abuseth such tempers their naturall Spirits being most disposed to it yet melancholy is often made Gods servant too but in such cases the impression or perswasion is very disputable 2. If the person be a woman the Revelation or impression is also very disputable saith Eusaeus and truly I thinke not without cause for you finde Gods Revelations to women very rare in the old Testament in this extraordinary way I meane it of extraordinary impressions by way of prediction or counsell and direction or the like for such impressions as tend to the private salvation of the soule doubtlesse women have them as frequently as men But for any other they are very suspicious saith Busaeus ever since Eves time 3. Such motions impressions Eas vero cogitationes quae justitiae veritatis nos admonent tota devotione suscipientes divinae d gnationi gratiam habeamus Bernar. t. 1. 493. B. and perswasions c. are very suspicious if made to wicked and profane men if the Lord thus discovers himselfe to any these are his secrets and Psal 25.14 The secret of the Lord is with them that feare him The Spirit of God may make impressions upon the spirits of wicked men c. move them but to what To Faith and Repentance The Spirit of God hath no neare intimate communion with those that feare him not yet two instances we have in Scripture if no more of Gods revealing himselfe to men of whose piety we have no Evidence to Pharoah Gen. 41. and to Nebuchadnezzar in Daniel Dr. Willet answers these very well Willet in Gen. 41. q. 7. that Joseph and Daniel had the Revelation not Pharoah and Nebuchadnezzar they onely saw sights and could make nothing of them 2. God indeed for his owne wise ends did to these great Princes manifest himselfe in visions that they might be better friends to his Church V. Pareum ad Gen. 41.25 but they were no ordinary persons neither was Gods minde interpreted to them 4. Fourthly Impressions and revelations and impulsions c. comming in extraordinary obsolete wayes Significat non amplius esse causam cur
words to any other sence then that to which the Apostle brings them and in which he interprets them He promiseth the Spirit to all flesh but not prophecying to all flesh This God giveth to all to have their hearts made heavenly carried up to him But he doth not promise to all that they shal understand all knowledge and the sence of Scripture In the next place let us heare what learned Mercer saith Nunc prophetia de Spiritu Sancto quam die Pentecostes fide dignus testis Petrus impletam dicit misso Spiritu Sancto Mercerus ad loc qui fecit ut Apostoli magna virtute testimonium darent resurrectioni Christi qui antea id docere immo ne in publicum quidem prodire audebant De sententiae ergo tempore modo impletae prophetiae constat This prophecy saith he is concerning the Holy Ghost and Peter who may be believed applies it to the day of Pentecost when the Holy Ghost was sent the Apostles by his great power gave testimony of the resurrection of Christ who before durst not teach it nor come out in publique Concerning therefore the meaning of the prophecy the time and manner of fulfilling it is plaine But let us enquire a little further for I would faine know that man that would pretend to a better judgement in expounding Scripture then St. Peter had or after he had said This is that was spoken of by Joel would presume to say No it is another thing Let us heare what Gualther upon the place saith Gualtherus ad loc Initio de Spiritus Sancti missione vaticinatur Post haec effectus Spiritus Sancti Joel commemorat Prophetiam nimirum sub qua donum linguarum quoque comprehendi ex Petri interpretatione patet Prophetare antem dicuntur qui de arcana dei voluntate de rebus futuris differunt Paulus verbi hujus significationem latius extendens eos quoque prophetâ—re dicit qui vel Scripturas ipsi exponunt vel aliorum interpretationes attenti audiunt In praesente tamen ac vaticinandi dono penitiori mysteriorum Scripturae cognitione Ioel loquitur Prophetabunt inquit filii vestri filia vestrae id est ex illis passim orientur qui futura praevideant quique Scripturae arcana eruendo illa commune omnium institutioni consolationi accomodent At quae hic promittuntur mox post ascensionem Christi praestari caeperunt quando Spiritus Sanctus super Apostolos delapsus visibili specie illos Scripturae sacrae linguarum cognitione ita illustravit ut hostibus quoque admirationi essent qui illos homines idietas illiteratos esse sciebant Eosdem quoque visiones vidisse in somniis de rebus gravibus necessariis admonitos fuisse Petri Pauli exempla satis testantur Iidem quoque futura praedixerunt quales nimirum novissimi saeculi mores futuri sint utque Antichristi tyrannis Ecclesiam horribili modo sit vastatura quo totus Apocalypseos liber referri debeat quid quod Philippo quatuor filias pr phetantes fuisse Lucas tradit Nec Apostolorum modo tempore prophetandi donum floruit verum etiam aliquot saeculis deinceps sicuti historiae testantur Theodoretus Episcopus suo tempore aliquos fuisse scribit qui singulari Spiritus dono instructi futura praedicerent Quia vero donum hoc singulare fuit ea Scripturis abunde jam tradita sunt quae nos scire necesse est donum hoc ut alia pleraque cessavit First saith he he prophecieth of the sending of the Holy Ghost Then saith he he speaketh of the effects of this Spirit to wit prophecy under which it is plain from St. Peters interpretation that the guift of Tongues is comprehended They are properly said to prophecy who discourse concerning the secret will of God and things to come Paul doth extend the signification of this word further and saies that they prophecy that expound Scriptures or attend diligently to others expositions But here the Prophet Ioel speaks concerning that guift of prophecy in the more accurate knowledge of the mysteries of Scripture Those things which were here prophecied of began to be fulfilled immediately upon the ascension of Christ When the Holy Ghost descended upon the Apostles in a visible shape and did enlighten them with the knowledge of Scripture and of the tongues so that they were an admiration to their enemies who knew them to be illiterate men and ideots The examples also of Peter and Paul witnesse that they saw visions and were warned by God in dreams of things weighty and necessary to them And they foretold things to come as what should be the manners of the last times and how the tyranny of Antichrist should waste the Church in a dreadfull manner And Philip had foure daughters prophetesses Neither did this guift of prophecy only flourish in them very times but some ages after as Histories witnesse V. Theodoret witnesseth that there were some in his time who were furnished with this singular guift and foretold things to come But because this guift was singular and now those things are delivered in Scripture which it is necessary for us to know this guift as also many others is ceased Petrus secundo capite Actorum dicit hanc prophetiam amplectam fuisse quum missus est Spiritus Deinde hic prophetae non loquitur de publico munere docendi c. Calv. ad loc Mr. Calvin upon the Text saies that Peter witnesses that this prophecy is fulfilled and saies that Joel doth not here speak of the publique work of teaching for he calls those Prophets that were not call'd to that but were enlightned with such a degree of knowledge that they might be compared with Prophets Haec de Spiritu Sancto misso in Apostolos in die Pentecostes dicta dubitare non possumus cum habeamus ipsorum Apostolorum principem expositorem Ribera ad loc St. Hierome rests upon that interpretation that St. Peter makes and spends his time only in proving the coherence of the words before and after to that sence Deodate restraines it to certaine times and certain persons Acts 2 17. Indeed I finde our own late Annotations and one single Pareus the latter of which speaketh it expresly the other in effect That they think it is to be restrained to the day of Pentecost But suppose those two were two hundred what were they to one Peter who long since told us This is that that was spoken of by the Prophet Joel For the former part of the verse I will poure out my Spirit I will easily grant you a truth that God under the Gospel doth grant a larger measure of his Spirit then he did under the Law viz. his Spirit of grace and supplication and sanctification but for the prophecying spoken of God hath fulfilled his word saith Peter Whereas you say sixthly that other paralel Scriptures speak the same in effect
you have quoted none that doth You have indeed brought in many but you have brought them in against their wils so none of them speake to prove what you would have them viz. that it is any where prophecied that the guift of prophecying and understanding the mysteries of Scripture by an extraordinary inspiration of the Spirit should abound under the Gospel as a standing guift to all the Saints Indeed most of them prove an increase of saving knowledge practicall experimentall knowledge of God and of things necessary to salvation and possibly of the knowledge we are speaking of to be acquired by ordinary means and waies but none of them of such an immediate inspiration to make them understand the Scriptures so as to be able to expound them where they are darke and their sense not obvious Nor doth that place quoted by you Mat. 11.11 prove any thing at all it being clearly to be understood of Christ whom the Jews counted least in the Kingdom of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in loc V. Dickson in Matthaeum You bring another reason p. 9. to prove that the people are to abound in the knowledge of the Scriptures as well as the Preachers Because they have many uses to put it to viz. to teach reprove exhort c. But all this they may doe though they have not so full a knowledge of the Scriptures as Preachers are and ought to have I grant you they are to labour for a knowledge in the Scriptures but not that they are tied by duty to seek for such a measure of knowledge as the Preacher is bound by duty to seek after But I hasten to your fift proposition p. 9 CHAP. VII Wherein is examined Mr. Sheppards 9 10 11 12 13 pages and his fifth proposition scann'd and examined YOur fifth proposition is this That the guift of Scripture exposition and explication being a part of the prophecy which doth now remain in the Church is a guift common to all the people of Christ out of Office as well as the preachers of Christ in Office This now well proved were worth something to your purpose Here are two things to be proved 1. That the guift of Scripture exposition and explanation is a part of the prophecie which doth now remain in the Church 2. That it is a common guift I am mistaken if I finde either of these well proved You should have proved the former first but you begin with the latter and I will follow your method Now to prove that this is a common guift you would prove 1. That all Gods people have Gods Spirit Jam. 4.5 1 Thes 4.8 1 John 4.13 Rom. 8.9 2. That this Spirit is a Spirit of illumination and Scripture interpretation Zech. 12.10 Rom. 8.15 26. Eph. 6.18 3. That by this they are or may be enabled to see the sense and meaning of Scripture 1 Cor. 2 12. Eph. 1.17 18. Jer. 31.33 Psal 40.7 8. Jo. 3.27 Jo. 10.26 Jo 6.44 45. Matth. 13.11 12 16. This is the substance of your ninth and tenth pages For the first I grant it that all Gods people have the Spirit But Sir surely you were not guided by this Spirit in the interpreting of Scripture when to prove this you quote Jam. 4.5 The words are these Doe you think that the Scripture speaketh in vain The spirit that dwelleth in us lusteth to envy Is that meant of the holy Spirit of God think you But the thing is truth that all Gods people have the Spirit now let us make it into an argument Whoso hath the Spirit of God hath the guift of expounding Scripture But all Gods people have the Spirit of God Ergo they all have the guift of expounding Scripture Nego majorem Prove Sir your first proposition and to this purpose I suppose you bring your next medium and tell us that this Spirit is a spirit of illumination and Scripture interpretation in all that have it Your Logick is this If the Spirit of God in all that have it be a Spirit of Scripture interpretation then whoso hath the Spirit hath that guift But the Spirit in all that have it is a Spirit of Scripture interpretation Ergo. Nego minorem The latter proposition is false I grant you that the Spirit is a Spirit of interpretation that is that the Spirit can teach a man the meaning of Scripture for all Scripture is dictated by the Spirit and ejusdem est interpretari ac condere Yet let me tell you you are beholden to me for granting you this for you have not proved it You indeed bring in against their wils the Prophet Zachariah proving it Zech. 12.10 where are these words I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications c. Here is no mention of the Spirit of Scripture interpretation Your other place is Ro. 8.15 26. v. 15. For you have not received the Spirit of bondage again to fear but you have rceeived the spirit of adoption whereby you cry Abba Father v. 16. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit maketh intercession for us c. Here is plain mention made of the spirit of bondage and adoption and supplication and intercession But you are a better Logician then I if you can from any of these Texts prove that the Spirit is a Spirit of Scripture interpretation though the thing be a truth Sir yet I say you are beholding to me to yield it you in arguing Nay I will grant you a little further that the Spirit of God in whomsoever it dwels doth so farre enlighten their minds in the knowledge of the Scriptures that they may see all that is necessary for them to know in reference to their own salvation But this the Spirit doth upon their reading and hearing imprinting a perswasion of the truth of what they heare and read upon their hearts But though I yield you easily that the Spirit is a Spirit of Scripture interpretation yet I deny that it is in all so Nay I shall question whether it be in any so as you would have it I grant you in these 1. That the Spirit doth dwell in all 2. That the Spirit can interpret Scriptures 3. That it doth doe as I have said But I conceive that which you would have is this That the Spirit by a secret immediate work doth enlighten men without the use of ordinary means such as are the understanding the tongues weighing consequences considering coherences c in the understanding of the Scriptures That a Saint quà a Saint by vertue of the Spirit dwelling in him is able to interpret any Scriptures so as to expound them to others This is a false and dangerous opinion I shall therefore spend a few words to shew you what assistance the Spirit of God ordinarily gives men in the opening of Scriptures That the Spirit of God hath by
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
Responsoria ad Erratica Pastoris SIVE VINDICIAE 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 weare nothing but wooden Swords And all his Replyes to Mr Tho. Halls Arguments and Mr Collinges Arguments in his Vindiciae Ministerii brought against Not ordained persons ordinary preaching are found but cavils and too light And the Truth still maintained That those that dig in the Lords Vineyard must be sent 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 that dwels in all the Saints doth or doth not inable them to understand Scripture is opened And in it is plainly discovered by Mr Sheppards wrestings and mis-applications of Scripture that himself hath not such a spirit of Scripture interpretation as is fitting for them that publickly open the Scriptures and in the Preface is shewed how much the holy Spirit of God is abused in these evill times By John Gollings M.A. and Preacher of the Gospel in Norwich Is 28.20 For the bed is shorter then that a man can stretch himself on it and the covering narrower then that he can wrap up himselfe in it Quis enim mediocriter sanus non facile intelligat Scripturarum expositionem ab iis petendam esse qui earum doctores se esse profitentur Fierique posse inermo id semper accidere ut multa indoctis videantur absurda quae cum à doctoribus exponuntur eò laudanda videantur elatius quo abjectius aspernanda videbantur eo accipiantur aperta dulcius quo clausa difficilius aperiebantur D. Aug. de moribus Eccl. Cathol Manichaeorum t. 1. operum impr Col. Agrip. p. 286. col B. I. London Printed for R. Tomlins at the Sun and Bible neer Pie-corner 1652. A PREFATORY DISCOURSE CONTAINING The Authors reasons of his undertaking this work and severall things of moment are discovered in it concerning the motions and impulsions and workings of the Spirit tending to the trying of the Spirits And humbly directed To all such in England as feare the Lord and desire to make his Word a Light unto their feet Deare Friends IT is now Twelve moneths since I presented you with my Vindieation of the Gospel-Ministry Some discouragements I had in that worke for when my notes were finished that very week came out Mr Halls Book of the same subject Pulpit guarded and I heard of more Elaborate labours then ready for the Presse upon the same Subject The nature of my Subject spake for me that I sought not in it to please Men but to shew my selfe a Servant of the Lord Jesus Christs The Jezebel of Libertinisme looked out at the window and I apprehended the Lord Jesus Christ calling who is on my side who since which time I have met with none that have opposed the truths I endeavoured to maintaine except one Collier who encountred the Pulpit-guard Pulpit guard routed by I. Collier Two things silenced my Pen as to him 1. He onely mentioned me in the last lines of his Book but bent his force against a stronger adversary who I knew was able to encounter him 2. But my chiefe Reason was my sight of his blasphemous Discourse at Axbridge which satisfied me concerning him that as his Tongue was little Slander to our cause so it was little credit to that which he pretended to Manage this made me resolve to let him alone lest I should be like unto him or make him wise in his own conceit In which resolution I was after confirmed meeting with Mr. Jerribies reserve Pulpit-guard relieved by Mr. Jerriby which I saw was enough to deale with his beggerly reason Some twelve dayes since there came to my hands Mr. Sheppards Book called The peoples priviledge and duty guarded Though I have little time to attend Reading or answering Pamphlets and am the meanest servant of the Lord Jesus Christ in that work yet several things prevail'd with me to the present undertaking of which I will give thee a briefe account The first was the Credit of the Gentleman that wrote it William Sheppard Esqu Sounds more them Tom Collier A second was the Sobriety of the Gentlemans spirit Had he been one that had so farre got the mastery of his conscience as to have railed on Ministers and Ministry I should onely have spread his railing paper before the Lord Is 37.14 Jude 9. and have said The Lord rebuke thee But I perceived him of another spirit and as much contending for some truth as disputing against others A Third was that he had done me the honour now and then to name me and my Booke and so engaged me in the quarrell as one of those Preachers which he is pleased to reflect upon as encroaching upon the peoples duty A Fourth was the present juncture of time There is the great designe of God under the Gospell to lead his Saints into all Truth now the father of lies is such a gainer by the darkenesse of Errour and Ignorance that he is loth Truth should prevaile too fast And for the continuall exercise of his Saints in all Ages the Lord Jesus hath beene content to dispute his ground by inches with the Devill as the Devill hath raised up some in all ages to oppose truth one truth more then other in every Age so the Lord hath raised up some Servants of his in all Ages to appeare in the defence of the Lord Jesus Christ and his Gospell Mr. Hooke◠in his Preface to Survey of Church-discipline Herbert Temple sacred Poems 188. It was holy and learned Mr. Hookers notion that the Devill had beene undermining the Lord Jesus Christ in his three Offices and it was that divine Poets to it though in a little different way before him As Sinne in Greece a Prophet was before And in old Rome a mighty Emperour So now being Priest he plainly did professe Church militant To make a jest of Christs three Offices God had an Arke under the Law in which was lockt up the Golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant Heb. 9 4. Exod. 16.21.4.20 Num. 17.10 Exod. 16.33 And over this were the Cherubims of Glory The Lord hath his Ark under the Gospell over which the Cherubims of glory stand and three things are laid up in it 1. The testimonie of the Gospell Covenant the pure doctrine of the Lord Jesus Christ 2. The Manna of divine worship Gospell worship and Ordinances 3. And the second
proper workings of the Spirit of God or to force any thing upon it both of these sinners blaspheme in a very high nature I should be loth to come within a suspition of denying any influence of the holy Spirit I am sensible how sad a guilt they come under that say that he that casts out Devils by the power of God doth it by the Prince of Devils But I perswade my selfe that there is not a greater cheat under Heaven this day by which poore Christians are deceived and doe deceive them by pretences of the Spirit give me leave therefore to speak a little of this so necessary a Theme 1. First I take it for granted that the soules of the most holy servants of God under Heaven may be under temptations and prevail'd upon by temptations Jesus Christ himselfe was tempted which of his servants then can thinke to be exempted and being lyable to Satans temptations are capable of receiving impressions from him Now 2. There is nothing more certaine then that Satan is in all things so farre as his power extends an exact imitator of God and his spirit that look as the holy Spirit of God workes so the Devill will endeavour to worke also mocking the holy Spirit as the Magicians did Moses 1. Both the holy and evill spirit agree in this that they both worke per modum afflatus as Spirits worke by making inward impressions upon the Spirit of man 2. As the Spirit of God dwelleth in the Saints and worketh constantly and effectually in them Eph. 2. So the evill Spirit dwelleth in wicked and ungodly men and worketh also constantly and effectually in them 3. As the spirit of God hath some ordinary and constant workings others that are more rare that it doth not alwayes doe so the evill spirit hath The Spirit of God alwayes dwells in the Saints and is alwayes working in them but it is not alwayes putting forth it self in some manifestations It is alwayes in the Saints as a Spirit of Grace and Supplication and Sanctification not alwayes as a Spirit of Consolation sealing c. So the evill Spirit is alwayes working in the wicked as a Spirit of unbeliefe and wickednesse hardning and defiling their hearts but it is not alwayes alike and equally working in their hearts nor endeavouring to deceive the Elect. There are some more extraordinary puttings forth of the good spirit and so also of the Evill Spirit which imitateth the spirit of God Illuminando 1. As the Spirit of God doth more especially worke in his Saints sometimes by enlightning and illuminating the mind so the evill Spirit doth at some times more especially irradiate the mindes of others and endeavour with his counterfeit light to cheat the understanding of the Saints thus some thinke the Devill enlightned Balaams eyes although others ascribe it to God as his extraordinary worke Revelando in order to his own glory 2. As the Spirit of God doth more immediately manifest it selfe sometimes in discovering to the soules of his Saints things to come Hunc nullum illuminat super nos cum ex to effulget animabus nostris hoc est in superioribas viribus animarum nostrâ—rum splendor alicujus novae revelationis aut gratiae alâ—e ius quia rarò hoc fit ipsi soli creatori natum est quando hâ—c eâ— placâ—at sacâ—re dixit signatum esse lumen ipsius vulius super nos id est clausum quia non fiunt hujusmodi irradiationes nisi cum hujusmodi lumen se aperit effandit ad modum coruscationis que fit ex mediis tenebris vel propter hoc dixit signatum hoc est clausum quia ignotum paucissimi enim sunt quibus lumen illud se â—paâ—uerit innotuerit qui tantam propinquitatem ipsius ad animas nostras noverint vide icet ut non fit mediam inter ipsum animas nostras medium d co naturalis interposition s quod enim interdum mediatoris inter ipsum nos sancti Angeli sunt in causa interdum est quia non-sumus idonei splendore ipsius immediato irradiari Gul. Parisiensis de universo 2. parteÌ„ c. 20. D. p. operum 993. making impressions of them upon the Vnderstanding as to his Prophets of old and some under the New Testament and so here and there one since that time in some eminent time Now I say as the Spirit of God doth this some times though but rarely so doth the Devill Divinatio deitatis quaedam imitatio est juxta intentionem propriam nominationis istius Licet usu certissimo sola malignorum spirituum Revelatio divinatio nominetur neque enim beatos illos ac sublimes spiritus divinare dicimus sic neque prophetas sanctos divinare ullus hominum dixit sed magis prophetare nâ—qâ—e divini sed pâ—ophetae sancti vocari consueverunt cum aliqua de secretis Creatoris revelant hominibus Vulgariter autem divini nominentur qâ—i ex revelatione malignarum secreta â—iqua vel occulta loquuntur Gul. Paris 2. p. de universo p. 3. c. 18. operum p. 989. col a. B. who having a fuller knowledge of things when first existent in their naturall necessary causes and being through his experience and wisedome more able to make a judgement of consequences and effects by his knowledge of counsells and meanes c. doth sometimes for his advantage communicate this knowledge to wicked men and may doe it to Gods people if God permits him to gaine himselfe further advantages thus doubtlesse the Astrologers and soothsayers of the Caldeans were inspired by the Devill and so also the Magicians of Egypt c. So the witch which Saul went to But as the Lord doth thus seldome reveale himselfe to his people so doth the Devill very rarely for his credit sake Impellendo 3. As the Spirit of God doth sometimes manifest it selfe by Extraordinary impulsions and motions to some things So doth the Devill I have knowne some murtherers confesse they could never be quiet till they had done their deed of wickednesse others under Temptations to self-murther have confest the Devills impulsions were so strong that they could not resist them The Devill alwayes moves sinners and is often labouring with the Saints but sometimes he moves more faintly sometimes more strongly Even as the holy Spirit alwayes moves the Saints to good but the Saints sometimes are bound in the spirit so moved that they can doe nothing till the thing be done the Devill moved David a man according to Gods own heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirigendo to a sinne a great sinne 1 Chron. 21.1 It is the same word used Job 2.3 4. As sometimes the spirit of God doth manifest it selfe to his people by extraordinary direction upon seeking him in a doubtfull case So doth the evill Spirit a full instance of this we have in the Egyptians and Caldeans and Romanes sending for their sorcerers and wise men
expectationem novae revelationis simus suspensi Calv. ad loc are very suspicious The Apostle saith God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets Hath in these last dayes spoken to us by his Son Heb. 1. v. 1 2. God was wont of old before his word was fully written to speake by visions and dreames but now his word is a full rule and he seldome speakes any other way It is a great question whether God now speakes to any of his Saints by visions or dreames Sâ—mnia sunt fatuâ—â— veritates Alexander â—b Alex. Non debemus expectare revelationem vel externam vel internam ubi ministerium adest Luther loc com cl 4. p. 35. The Poets tell us of Somnia Eburnea et Cornea the Schoolmen of Somnia divina Physica Diabolica Experience tels us that Alexander ab Alexandro was mistaken when he told us dreames are truths to come and Aristotle argues against divine dreames All determine it is a very hard matter to know an impression made by God in a dreame from one made by Satan or arising from the vapours of a disturbed body and a disordered head God did thus heretofore reveale himselfe but now he hath spoken by his Son Heare him Impressions Impulsions Motions c. comming from the holy Spirit are but sealings and impressions of some divine truth Saint Augustine tells us how in a conflict of spirit not being able to gaine comfort from the Scripture he set himselfe to prayer and he heard as it were a voyce from â—he other roome Take up and Read Tolle lege Tolle lege take up and â—â—â—d he tooke up the Bible and Read and from the first portion of Scripture he read his Soule received comfort it is very possible that a Christian may think he heares the voyce of the Spirit immediately Tantum audio conciones lego Scripturam utor Sacramentis nullas apparitiones angelorum habâ—â— Iâ—therus foretelling him things to come perswading him of this or that truth sealing to him his hope in the Lord Jesus putting him upon some action But if it be the voyce of the Spirit it sayes Take up and Read it directs him to some promise which he closeth with for comfort or to some prophecy which it perswades him of the fulfilling of or to some precept to the practise of which it obligeth him and sealeth unto him a true and congruous interpretation of that Scripture which shall not crosse other Scriptures nor the Analogy of Faith Impressions made upon Christians spirits concerning things to come shall undoubtedly come to passe if they come from Gods spirit for that is omniscient and doth not worke in us perswasions of a lye But they may come to passe and yet not be wrought by Gods spirit that this is so is plaine Deut. 13. 1 2 3. and the Reason is plaine because the Devill certainly knowes many things that shall come to passe being in their naturall necessary causes and can guesse at more by his vast knowledge of all motions and translations past and being in the world of all humours and dispositions of people and their severall counsels c. 7. Seventhly I conceive that Impressioâ—â— made upon our Spirit after prayer are not alwayes 〈◊〉 trusted It is generally thought that those that seek God if after prayer they find impressions to do the action concerning which they enquire of him these must be lookt upon as comming from the holy Spirit I humbly conceive this may be a grosse mistake in these cases Pastum feci cum domino deo meo ne vel visiones vel somnia vel etiam Angelos mihi mittet Contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae sunt necessaria cum ad hanc tum ad futuram vitam Luther If a Christian having a sufficient rule in Gods word to guide or forbid him shall yet either neglecting to looke that out or not being willing to follow it go and aske counsell of God whether or no he should do an action which God hath in his word plainly forbidden him to doe this is like Balaams going to God to know whether he should curse Jsrael or no. I conceive we must looke the word to know what to doe in an action and then seek God to guide us in the doing and for the matter of our actions we are onely to seek God to shew us his mind in his word Secondly in case an action be to me doubtfull that I cannot see the word directing me to nor forbidding me expressely but I think there are some generall rules which I thinke may warrant me and I upon that goe and seek the Lord it may be after my first prayer I find my spirit relucting against it and it may be some piece of Gods word seemes to me against it yet for all this I am so byassed to the action that I will go seeke God againe this is now a tempting God and in such a case the Lord may give the Devill leave to give a man his answer as in Balaams case Thus Christian I have given thee some rules by which thou mayest know whence those motions impressions suggestions impulsions perswasions which thy selfe or others have come whether from the spirit of God Valdesso consid 25. or no. I finde some other notes given by Valdesso and others But not being as I conceive certaine I have omitted them This was a taske fitter for a more able head and pen then mine Christians but I may say as Elihu Job 32.6 7. I said I am young and you are very old wherefore I was afraid and durst not shew you my opinion I said dayes should speake and multitude of yeares should teach wisdom But there is a spirit in man and the inspiration of the Almighty gives him understanding I expected that some of my Reverend Fathers should have discussed this necessary point and appeared in the vindication of the most holy Spirit I waited long but I saw none But continually heard of leud opinions and vile actions father'd upon the holy Spirit as the perswader of them and instigatour to them this this made me that for the Lords sake and for his Spirits sake and for the precious soules sake of many of Gods Saints I could be no longer silent to heare men foretell things to come vent errours and Blasphemous and ridiculous and erroneus opinions and father them upon the Spirit Nor may the heterogeneus nonsensicall interpretations of Scripture which come in these dayes from many that pretend to be Saints be with less blasphemy father'd upon the Spirit of God I come therefore now closer to the matter to speake of the Spirit how far it assists the Servants of God in the interpretation of Scripture and how a man may be knowne to have had his guidance in interpretations of Scripture from Gods most
therefore we must not say the people have it committed to them The Scripture warrants no such speech it is not the language of Canaan And so Sir in point of publique trust they are excluded as much as a Commission to his Excellency to be Lord Deputy of Ireland excludes others from being so though it be not said so in the letter in the Commission In point of use indeed the people are every where included but they are no where called Stewards c. And Sir for your distinction between committed and so committed it is Apocryphall The Scripture no where sayes they are at all committed to them You must remember Sir your own marginall note which you give as p. 29. Vbi lex non distinguit non est distinguendum But to justifie what you say you tell us that it is committed to the people for In 1 Tim. 3.15 the Apostle saies That the whole Church not the Preachers onely is the pillar and ground of truth Any one may see a Non sequitur without spectacles in the Argument And the Gentlemans proofes will none of them prove this nor any thing like unto it In the next place he comes to cleare his point from two Objections He frames one from Revel 2. Where the Epistles are directed to the Angels To this he answers 1. The Angels are taken collectively for the whole Churches as Exod. 4.2 Israel my sonne 2. He sayes It is clearly expressed Revel 2.7 He that hath an eare to beare let him beare what the Spirit sayes to the Churches To which I answer Though I should never have made this objection but think there is very little strength in it and the Gentleman onely brought it forth to try his skill about it yet I conceive his answer is too short in it and seeing the argument is weake it is charity for disputation sake to take its part 1. It will hardly be proved that Angel is taken any where collectively that Israel is is plain enough from more places then one The term Angel I take it is scarce found but to signifie an Angel by nature or by office Now it is absurd to say that all the people in a Church are sent and in office which is the appellative signification of the term To his second answer 2. The Spirit spake to the Churches Although the Epistles were not directed immediately to all the members doubtlesse they were directed to their Officers for their use And thus the holy Ghost speaks to us in speaking to the Jews of old and to the Jews and Christians in the new Testament Else neither the Scriptures of the Old nor the New Testament belong to us He frames a second Objection p. 5. Ob. The Scriptures are committed to the trust and care of Preachers in Office 1 Tim. 1.11 6 20. 2 Tim. 2.14.3.14 Tit. 1.3 The bringing of this objection makes me think he understood by as well that the Scriptures did equally belong to people as Preachers and are alike committed to them For if this objection opposeth the doctrine he must mean by belonging a belonging to them as the Lords Trustees and Commissioners in the Gospel And then his position is false and these Scriptures which he here quotes unanswerably prove it so Yet he pretends to answer Sir As to that text 1 Tim. 3.15 it is a very disputable text who the Apostle calls there the pillar and ground of truth is not so well agreed as you presume Some refer it to Timothy Mr. Calvin saith V. Deodate ad loc V. Leigh ad loc Calv. ad loc V. Leigh ib. Engl. Annot. Elogium hoc ad ministerium verbi pertinet That it is to be applied to the ministry of the Word Others understand it of the living God who is indeed the pillar and ground of truth So Cameron and others To bar either of these interpretations you have nothing but the poor credit of a comma or two and those that knew any thing know that the Originall copies generally are both without stops and distinction of verses For my own part I should understand it of the living God and supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and then your proofe failes But admit it be the Church it is gratis dictum and not proved that by Church he mean all the individuall members The Papists generally contend that the Church is there called the pillar and ground of truth and thence Bellarmine and Estius V. Estium ad loc V. Calv ad loc Beza ad loc and others conclude it cannot erre It is also disputed whether it be meant of the Church Vniversall or particular Protestants maintain it of the Church Vniversall And doubtlesse if it be to be understood of the Church at all it must be of the Church Vniversall and not of every individuall member of that And then it is to be considered in what sence the Church is the pillar and ground of truth and it is concluded that the Church is the pillar of truth because in that truth is to be found As Proclamations hang upon pillars so the Church is the Pillar of truth but Sir you prove nothing if you doe not prove that the Individuall members of the Church are speaking pillars which will be an hard task for you Indeed they should be pillars of truth to beare the Law of the Lord upon their hearts and conversations And they are as you say from Iude 3. to contend for the faith But the question is whether God hath committed the doctrine of faith to them to preach No such thing is proved from that text in Timothy nor that in Iude neither And in earnest Sir if every gifted brother be to be a pillar of truth truth hath lost its uniformity Many of them have been pillars upon which the divell hath hung all the errors and blasphemies of former times not one of many a pillar of truth In short I shall dispatch your first proposition granting you that the Scriptures belong to all to be exercised in them to search and examine them and their own hearts by them to read in them and meditate in them day and night But they doe not belong to all to preach them publikely CHAP. V. Wherein the sixth and seventh pages are examined and the Authours third proposition is scanned and his proofe of it enquired into c. FOr your second proposition viz. That the people as well as the preachers are to read and study the Scriptures I grant it you to be a tâ—uth and wish it may be practised But it concludes nothing to the businesse in hand unlesse you will conclude thus They that are to read and study the Scriptures are also to expound and preach them That is denied Your third proposition is p. 6. That the exposition of Scripture lying in the opening of the true sense of the words and sayings thereof and the applying of them in that sense to them that heare it and read it as to the right use
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 fuâ—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 conetuâ— 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
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 fâ—cultatem humana partim industria superveniens uberior spiritus gratia non dissolvit nec absolvit nec adimit sed adjuvat qui sicuti naturae â—otes egregias nactus magnificentius per eas exercet energiam suam non aliter quam insignis artifex liâ—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 qâ—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 Hilariâ—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 â—â— 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
God This proposition now is so mollified that I know not how to touch it First it is minced with are or may be who can deny that so long as there is an Almighty God Then it is minced with more or lesse it were hard else if there should be any Saint that should not be able to tell the meaning of one line in Scripture Then I meet with the term Scriptures which I know not whether I should understand it of the Scriptures generally or so much of Scripture as is necessary for them to know in order to salvation If in the latter sense it is true enough if in the former sense the Author will understand it still he will save himselfe in the arms of his are or may be or else of his more or lesse But to prove this he brings 1 Cor. 2.12 onely he feares it will be objected against How he hath warded it we will consider by and by onely by the way I could have told him of a fitter place to prove this proposition which would have put it past disputing it is that Mark 10.27 With men it is impossible but not with God for with God all things are possible This proves his may be But let us heare what he concludes from 1 Cor. 2.12 the words I quoted before if he can argue from hence at all it must be thus Those which have received the Spirit which is of God that they might know the things freely given them of God those have the Spirit given them to interpret Scriptures But the Saints have received the Spirit which is of God that they might know the things which are freely given them of God Ergo. Num igitur ex his concludemus eos qui Spiritum Christi habent omnia nossâ— fatebimur sed quadantenus ut a deo condita sunt ad ejus honorem faciunt ad nostram salutem conducunt c. P. Martyr ad loc V. Pareum ad loc The Minor is unquestionably true but the Major is false and is sick of that fallacy that Logicians call Fallacia a dicto secundum quid ad dictum simpliciter The Spirit doth not teach all Saints all things that are freely given them of God Many Saints doe not know they are justified or sanctified that Christ or Heaven is theirs and yet are reall Saints and the text saith Mr. Leigh is to be understood chiefly of that knowledge All that the text proves is this that the Saints may know by the Spirit the things freely given them of God It doth not prove that they doe know all of them the things given them of God Nor that they doe know all the things given them of God But a word more Sir before you and I part with this text Doth not this text look as if it were to be understood of a reflex knowledge such a knowledge by which a man knows that he knows The originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth signifie a certain and infallible knowledge so Col. 3.24 Col. 4.1 and if it so signifie here you doe ill to apply it to a direct knowledge The words seem to argue such a knowledge as is infallible and thus surely every Saint doth not know the Scriptures I perceive you were afraid we should tell you that the things here spoken of are those good things which God hath prepared for them thaâ— love him So Pareus understands it as indeed the coherence tell you v. 9. and the knowledge spoken of an infallible perswasion of our right unto them And to defend your selfe you tell us That these things cannot be revealed to the soule but in and by the Revelation of the Gâ—spel and word of God I am glad to heare you of that mind that God hath grounded you in his truth against Enthusiasmes But sir I must tell you they may be known to us by the hearing of the word of God opened to us and preached to us and usually are so And therefore it will not follow that a Christian in order to his knowledge of them must have in himselfe the spirit of interpretation You further tell us That the promises are the things freely given us of God some of them at least 2 Pet. 1.20 Truth Sir and the Spirit must make us to know that these promises belong to us but doth it therefore follow that every Christian must have an ability to open all the Scriptures Many of the promises those especially of greatest concernment are so plainly written that he that runs may read and understand them Some of the promises indeed are darker Nor doe I think every Christian hath an ability to understand all the promises fully but God is pleased to enable his Saints to understand the promises so many of them and so far as they are necessarily to be understood in order to his salvation But we Sir that are as much versed I believe and something more then those not in the Ministry with the workings of Christians spirits finde it by experience that Gods dearest Saints oft times put strange interpretations upon the promises which is evidence enough that the Spirit doth not enable all Saints to know the true meaning of them But I return again to the 11. and 12. pages Having laid down for a position that all the Saints have a seminall vertue enabling them to expound Scriptures you come to enquire the cause why it doth not appeare and you are pleased to charge it upon us saying The Preachers preach and the people believe there is no such power in them nor to be exercised by them and therefore the peoplâ— never look after it Upon this you dilate p. 12 13. shewing how gifts are improved by exercise and lost by neglect of it a thing no one ever denied that I know And there you take upon you to give us a fatherly advice Let the Preachers tell the people there is such a seed in them and presse upon them the necessity of improving it To all this impertinent discourse I shall answer briefly That the Preachers are charged falsely we doe desire all that fear God to stir up the guift that is in them to be much in reading and studying of the Scriptures to meditate upon them to instruct their families out of them Indeed we doe not presse them to preach for if you mean by guift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office in which sence the Apostle useth it 1 Tim. 4 14 we believe according to that Scripture that that guift is given them by the laying on of the hands of the Presbytery That is that by ordination they are impowred to the exercise of that Office But you tell us That such as have this fire within them cannot well forbeare for it is like new wine or materiall fire within them which cannot be kept in but will break forth Amos 3.8 Acts 4.20 Jer. 20.8 9. Psal 39.2 Joh. 1 41 45. Jo. 4.28 29 Job 32.19 20. Severall Scriptures but strangely applied
the word lieth not so much in enabling them to the act which they might have done before c. 1. To your first cavill V. Novar ad loc that the word may be translated Goe make Disciples I answer and it may be read Goe preach it may be translated Go be Disciples V. Scapulam ad loc But because a word hath many significations doth it follow that any of them may be the sense of that place where it is used 2. But suppose it should be translated so how is one made a Disciple but by conversion and when is a man converted but when he is brought to believe and faith comes by hearing then from hence will follow that the same thing is meant yea and something more That those that the Lord intends ordinarily to honour with the conversion of soules to himselfe must be commission-officers in the businesse of the Gospell To your second cavill that the Commission is not literally exclusive If it excludes them from baptizing it excludes them for preaching but you grant the former To your third that in common reason they are not excluded What you meane Sir by common Reason I cannot tell Socinian and Erastian reason wil not exclude them but sanctified reason that teacheth the soule to take heed of thrusting its name into a commission and doing any thing for which is not plain ground in Scripture this will exclude them But you tell us Though a Commission be given to some to be Justices of the peace yet doth not this exclude others from keeping the peace 1. Your similitude is no proofe 2. It halts shamefully Preaching is a piece of instituted worship where the rules of institution must be kept but keeping the peace is not 3. It is false and the fallacy lies in keeping the peace Every one is bound to keep the peace as to his own private practice not to be riotous but every one is not to command others to keep the peace 4. Constables Sir are officers and so bound by office to keep the peace and see it kept and may doe something more then Justices But your guifted brethren are no officers at all Christ you say gave his Apostles commission to heale the sicke Mat. 10 8. might not others therefore that had this guift heale them 1. It is not proper to say healing the sick was an office and the Apostles had a commission it was a rare guift to which they had a power 2. Supponis quod non supponendum est No other had that guift 3. If any other should have gone to a sick person and pretended to heale miraculously saying as Peter Act. 3.6 In the name of the Lord Iesus Christ arise and walk he should have sinn'd against God I am sick of your similitudes to goe on therefore to your third Cavill viz. That the people have a commission to teach c. What then Sir The commission 1 Tim. 22. to teach others Matth. 28.20 to teach all Nations Shew us where they have such a Commission They may teach by private exhortations by an holy life not by publique expositions and doctrines shew us where their commission to this lies To your fourth cavill Suppose it were but an enlargement of the Apostles Commission yet it was the first commission that authorized them to preach the Gospell to all Nations or to any but Jews and the originall copy of the Gospell preachers commission Thus much your selfe confesse we ask no more To your fifth cavill I answer That the force of that word lies in enabling them to preach the Gospell to any sort and condition of people in establishing a perpetuall standing office of Gospel-Preachers with whom Christ promiseth to be to the end of the world not as you would seem to hint onely in laying it upon them as a duty which yet was the liberty of all besides them Your places 1 Cor. 9.16 17. Ezek. 3.17 18. serve to prove what none denies you that we must preach but they will not prove that all may preach nor that the force of that word Mat. 28.20 is no more then you would have it for they have no reference at all to that place warranted by Scripture But you tell us That Ministers must attend to preaching and make it their work which guifted brethren are not bound to doe They are beholding to you for justifying their lazy preaching but God and his word are not much beholding to you for this patronage of lazy idle unwarranted extempore preachers Thus Sir you may see how slight an answer you think to stop the mouth of our first Argument with Our second objection as you say is That men that have not skill in the originall Tongues cannot understand much lesse interpret the Scriptures much lesse can they divide the word of God aright To this you answer 1. That we grant that although they be not skilled in School-learning if called they may preach 2. That many of the Preachers in office this day doe not understand the Tongues 3. That something in the Scripture may be understood without the knowledge of the Tongues 4. That many great Schollers see little of Gods mind in them 5. That the knowledge of heavenly truths is attainable only by the Spirit of God not by any humane power or strength 1 Cor. 2.14 Upon which you enlarge 6. That many that have little of this learning yet have much divine Learning and a large understanding of the Word of God 7. That to divide the word of God aright is to divide to every one their portion from the word and to fit it to the severall estates and conditions of people that heare it and this may be done without much humane learning To all this I answer 1. Generally 2. Particularly Nunquam quis rectius assiquitur alterius mentem germanam sententiam quam qui ipsâ—â— loquentâ— voces proprium sermonem audit intelligitque Hyperius in rat studii theol l. 1. c. 9. 1. Generally This is none of my Argument My brother Hall doth hint it p. 19. but Sir if you mean him you wrong him for his proposition is this Those that want learning both humane and divine cannot be sound interpreters nor solid disputants You have set up a man of straw and then fall to pushing of him I know none that say that it is simply unlawfull for those that understand not the originall Tongues to interpret Scriptures 2. But secondly this we say That the extraordinary and miraculous Revelation of the Spirit now ceasing no man can so soundly and well interpret Scriptures as he that knows the Languages without doubt it is no despicable means The Papists partly to justifie their ignorant Priests and the authority of their vulgar translation and to justifie the Churches authority V. Calv. in 1. ep ad Corinth c. 14. as the pillar and ground of truth are much of your mind that the knowledge of the Tongues is not necessary and therefore have blotted
that can expound Scriptures 2. They may have a large understanding and knowledge in the Truth of God revealed in Scriptures necessary to salvation by considering the scope of Scripture hearing the Scriptures preached and expounded and the Spirit of God perswading their hearts of the truth of what they heare Fifthly you tell us That the preachers will grant you what is so clearely and plainly held forth that the knowledge of heavenly truthes in Gods word is the gift of God attainable onely by the spirit of God and not by any humane power and strength 1 Cor. 2.14 Rom. 8.5 6. Jude 19. Jo. 7.15 16 Jo. 6.44 45 Acts 13.48 Acts 16.14 Math. 11.25 Mat. 13.11 Jo. 16.13 Lu. 12.12 Jo. 14.26 Is 50.4 5 Psal 25 14. Jo. 7.17 Gal. 1.2 14 15 16. 1 Cor. 2.1 2 10. Math. 16.17.11 25 27. Rev. 3.18 Lu. 24 45. 1 Cor. 1.19 20 22 25 26 27. Jo. 7.47 48. Phil. 3 7. 1 Cor. 3.18 19 20. Here are many Scriptures brought I wish they be not wrested But this is usuall I saw a Pamphlet lately had ten times more to prove a man might lawfully beat his wife To answer therefore I will tell you how farre we grant you 1. We grant you that a saving practicall experimentall and a comfortable reflex knowledge of God and of the truthes of God can only be from the spirit that is the spirit can only teach the soule to come to Christ and lay hold upon him the spirit can onely teach the soule experimentally and effectually that its condition is an undone condition that there is a sweetnesse and excellency in Christ above ten thousand worlds this those Scriptures you bring 1 Cor. 2.14 Jo 6.44 45. Acts 16.14 Math. 11.25 Math. 13.11 2. We grant you that the Spirit can onely teach the Soul reflexively Reflexivè V. D. August t. 1. confes l. 11. c. 3. the Minister teacheth that God hath promised that whosoever commeth unto Christ shall not be cast away but is elected justified sanctified c. This some other Scriptures prove Psal 25.14 1 Cor. 2.10 11 12. 3. Thirdly Persuasivè we grant you that the Spirit only can teach perswasively we may beseech God alone can perswade Iaphet to come and dwell in the Tents of Sem we may teach people that it is Gods will they should come to Christ but the Spirit alone can perswade them to come Jo. 6.44 45. 4. Fourthly we grant you that the Spirit doth guide us in the interpretation of Scripture upon earnest seeking Ego fateor charitati tuae solis iis Scripturarum libris qui jam Canonici appellantur didici hunc honorem timoremque deferre ut nullum eorum authorem scribendo aliquid errâsse firmissimè credam c. Aug. t. 2. ep 19. cap. 1. Spiritum Sanctum esse summum Scripturae interpretem dicimus quia ut nos certo simus persuasi de vero Scripturae sensu oportet nos per Spiritum Sanctum illuminari alioqui nunquam illam quae fidelium mentibus inest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assequemur etsi omnibus mediis utamur Sed haec est interna tantum persuasio nos ipsos tantum attingit alios enim hoc modo non cogimus Quod vero ad externam persuasionem attinet dicimus ipsam Scripturam esse sui ipsius interpretem ac proinde ad externum ipsius judicium veniendum esse ut aliis persuadeamuâ— in quo utendum est mediis Whitakerus de Interpret Scrip q. 5 c 3 ad finem cap. but this may be but a common work and is in the use of meanes but he did infallibly guide the pen men of Scripture and the first planters of his Gospell Jo. 16.13 and still he doth guide humble hearts yet not all Saints that undertake the expounding of Scripture publikely for then all their exposition should be infallible and so no preachers exposition is though never so holy never so learned indeed St. Hierom thought his was as it seemes by one passage in Apolog contra Iovianum Vbicunque scripturas non interpretor sed libere de meo seosu loquor arguat me quilibet but St. Austine otherwise in Ep. 19. ad Hieron c. 1. Learned Whitaker in q. 5. de Interp. Scrip. c. 3. doth determine against the Papists that the holy Ghost is the highest interpreter of Scripture because saith he we must be enlightned by the Spirit of God that we may be perswaded of the true sense of Scripture for without this saith he though we should use all meanes yet we shall never attaine to that full perswasion which is in the Saints hearts but this saith he is but an inward perswasion and onely respecting our selves for we doe not thus perswade others But now for the outward perswasion the Scripture is its own interpreter and we must go to the Scripture to judge if we will perswade others and in that we must use meanes Lectio inquirit meditatio invenit oratio postulat contemplatio degustat quaerite legendo invenietis meditando pulsate orando aperietur vobis contemplando Aug. V. Whitakerum ib. Thus Sir the spirit guides into truth 1. Perswading us infallibly sometimes of those truthes of God necessary to salvation 2. Guiding his people in the search and enquiry of truth yet not giving them such a speciall infallible assistance in expounding Scripture alwayes that they cannot erre 3. Nor doing of it extraordinarily but in the use of meanes what those meanes are Dr. Whitaker tells us excellently c. 9. of the same question 1. Prayer 2. The understanding the Tongues 3. A consideration of the words whether they be proper or figurative limited or not limited 4. A consideration of the scope of the place the matter the pen man the time of writing c. 5. Comparing Scripture with Scripture like with like and unlike with like Qui his mediis sic uti valet opinionis sue perversitatem ac praejudicium partiumque studium deponet quo multi in omni causa utuntur poterit ille quidem Scripturas si non in omnibus locis et in plerisque si non statim ac tandem aliquando intelligere Whitakerus ib. 6. A consideration of the Analogy of faith Lastly saith he Because the unlearned cannot use these meanes right they should goe to the learned read their books consult their common lawes and expositions argue with them thus saith he St. Hierom and St. Augustiâ—e and the Fathers did and saith he they must take heed they doe not give too much to them and thinke the exposition is true because theirs but because it stands upon the authority of Scripture and sanctified reason he concludes He that will thus use these meanes and lay aside the perverse opinion and prejudice of his own wit and parts which many use upon all occasions he may understand the Scripture if not in all places yet in most though not presently yet in some time Thus Sir the spirit doth guide into