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

the knowledge of all truth yet not so 1. That any one may or ought to take any exposition as infallible 2. But so as that it oft works in me an infallible perswasion of this or that truth 3. But this the Spirit doth upon the use of meanes not without humane power and strength 4. The Spirit doth helpe us to the knowledge of much truth by bringing to remembrance what we have heard Jo. 14.26 5. We grant you none are so fit to preach and expound Scriptures as those that have the Spirit of God if they also have a capacity to use all other meanes which God hath appointed and that humane learning meeting with a conceited proud soule may prejudice a Christian in understanding and seeking the will of God All this some of your Scriptures prove though let me tell you some of your Scriptures prove neither what you would have nor this neither nor any thing like it as Rom. 8.5 6. Jude 19. Jo. 17.15 16. Acts 13.48 But what is all this to prove the two great things 1. That the Spirit of God dwelling in us onely can teach the soule the proper and literall meaning of the Scripture and capacitate one to expound it to another though indeed to that there must be a common work of the spirit as a spirit of illumination Or Secondly 2. That the spirit doth this without meanes without humane power and strength Not a Scripture of all you bring prove either of these and so you have said a great deale to little purpose your sixth cavill is the very same with your fourth To your seventh I answer It is indeed part of the meaning of that phrase dividing the word of God aright to give every one their portion but how shall the unlearned doe this if they doe not know what portion the word hath for them and how shall they know that if they doe not know the sense of the words 2. Surely the understanding the parts of the Chapter and severall things contained in the Text must goe to dividing the word of God aright I have done with this I come to your reply to the Third objection CHAP. XVIII Wherein Mr. Sheppards 59 60 61 62 63 64 p. are examined and his Answers to our third fourth and fifth Arguments are proved very weak and insufficient OUr Argument is this who so preacheth or prophecyeth must be a Prophet or a Preacher But all are not prophets nor preachers 1 Cor. 12.30 1 Cor. 12.9 Ergo. all must not preach and prophecy To this you make a tedious reply p. 59 60. Had you been a little more skill'd in humane learning you might have said in very few words what you say in many lines This is all You thinke that it is that fallacy which Logicians call Fallacia aequivocationis That there is a preaching as an act of office and an ordinary preaching of others so though it be true that whosoever preacheth or prophecieth is a preacher or prophet that is one that doth the act of a preacher and of a prophet yet it doth not follow in the sense we understand it that he must be by office a preacher or a prophet this is the substance of all you say your similitudes from Taylors Bakers Watchmen Schoolmasters Iudges Lawyers amount to no more then this poore notion and if I should run after them they would all halt and lye downe and confesse they came for nothing but a shew But Sir you are not like to escape us thus Give us a Scripture command for or example of any that had not the extraordinary gifts of the holy Ghost or were not in office that ordinarily preached expounded Scriptures in a settled constituted Church If the law of God doth not mention these same out of office preachers your distinction is worth little the Scripture knowes no preaching by ordinary persons ordinarily gifted and out of office except in cases of necessity persecution or the like they are Apocryphall preachers Sir But you tell us againe that all have the gift of prophecy spoken of by the Apostle but in regard you say no more to prove it then we had again and again before I shall refer you to my former answer In your 61 page you come to another objection of ours but indeed it is the same In my Vindiciae p. 33. I charged you with this argument For any being officers to take upon them acts of office is sinfull But for private persons how well gifted and qualified soever to take upon them in publike assemblies where a Church is constituted to preach interpret apply Scripture is for them that are no officers to take upon them Acts of Office Ergo. The Major I proved 1 Cor. 7.20 1 Cor. 12 14. Rom. 12.4 My Brother Hall hits upon the same thing in severall places and makes use of the instances you quote I shall meddle with your answer onely so farre as it concernes me for although I thinke an argument might be brought and managed from those instances of Vzzab Corah Dathan and Abiram Saul c. yet I desire to make no further use of them then this to prove that proper Acts of office may not be done by persons out of office which I suppose you grant yet let me tell you not one of your Scriptures proves plainely 1. That the burning of Incense upon the altar was forbidden all the Iewes except the Priests though indeed the thing be true it was forbidden because the worke was assigned to others and the like we say for preaching In one or two of the places strangers are forbidden but the Jewes are no where in those places in so many words forbidden to offer incense if you say by consequence they are we grant it so are you forbidden publike preaching by as good rationall consequence But Sir if we could not shew it were forbidden to warrant your practice you must shew it us allowed and commanded if it be a piece of worship But in the next place you will undertake to set out our office telling us 1. What it is to be in office 2. Wherein our office lies 3. What it is to be in the Preachers office 4. What is an usurpation upon the office All this is towards the proving that preaching is not a proper act of office 1. You tell us what it is to be in office and in this description I agree with you and so shall not repeat your words having nothing against them 2. You tell us what are the parts of the preachers office 1. Publike praying for the people 2. Publike reading of the word 3. Writing of Bookes and Epistles 4. Publike Preachings 5. Administring Sacraments 6. Church government Some of those you say are incommunicable and to be done by none else some communicable To all this I answer we onely speake of Proper acts of office and those are such as belong to him and none else and so Prayer Reading Writing and Church governement are not Christ never said go

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 nostr●rum splendor alicujus novae revelationis aut gratiae al●e ius quia rarò hoc fit ipsi soli creatori natum est quando h●c e● plac●at sac●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 ●pa●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. partē 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 n●q●e divini sed p●ophetae sancti vocari consueverunt cum aliqua de secretis Creatoris revelant hominibus Vulgariter autem divini nominentur q●i ex revelatione malignarum secreta ●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

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 lu●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 trib●● i●is Sed quid refert quicunque loqu●●u● dum unum idem sint quod loquuntur quid refert loquentis nosse personam dum constat pe●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 salva●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 hab●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

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 decrease●●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 〈◊〉 ●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

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

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 noss● 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 tha● 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 G●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 peopl● 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

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 y●u think it would be an excellent means to make the sparkles flame if we that are Preachers w●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. ●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 Apoll● 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 ●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 ūniversa Pareus ad loc he opens himselfe v. 7.8 and shews that he means not that the severall

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

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

used may stand together we answer that we desire you to prove their preaching publiquely to be an Ordinance and then produce the Scriptures directing to the right use of it 5. For the Tryall you say is made and no such inconveniences appeare We answer you in severall places such hath appeared aske the Churches in New England and Holland c. I remember Sir the Fable in Esop that the Snake did not presently sting him that took it into his bosome Tell me some seven yeers hence Our second ill consequence we charged it with was That all would then preach and there would be disorder and God is the God of order To this you say That all never had nor will have this guift Yet you told us before that all the Saints having the spirit dwelling in them and this spirit being a spirit of Scripture interpretation all have this guift more or lesse 2. All are bound to exhort one another privately and you lay much strength upon that Argument 3. If all doe but think they have it it is enough who shall judge You tell us Order must be taken to regulate the exercise of it By what Scrip●ure rule there is a rule indeed for Church officers being proved but as you have exempted gifted men from the other rules given to Gospell preachers viz. Meditating giving themselves wholly to it making it their worke so surely they are exempted from this too except you produce your rule the rules about prophecying were applicable in this case which they are not there is no restriction onely that they shall not all doe it together as if the Bells rung auke Besides Sir is not order broke when one body hath ten or twenty tongues yea as many as Argus had eyes the Apostle compares the Church to a body naturall truly it should not be all tongue The third ill fruit mentioned was That it would be a ready way to let in all Errours and blasphemies To this you reply 1. You doe not believe it Doe you believe Scripture 2 Pet. 3.16 Superbia ut Augustinus verissime ait ●st mater omnium haeresium Lutherus Ne●esse enim est ut prius sit judicium quam eloquium prius sapere quam dicere Erasmus Nisi enim verba intelligamus quomodo sensam reperiemus Whitake de Scrip. q. 5. c. 9V illum ib. shewing many pieces of Scripture translated that according to the translation we cannot answer Hereticks that sayes the unlearned will wrest Scriptures prove it is meant of practicall learning Do you believe Reason Reason will tell you and so doth Scripture too 2 Tim. 6.4 that there are two fathers of Heresie Pride and Ignorance Pride is a great cause of learned mens errours when men are of crotchicall heads and then of proud spirits conceited of their own fancies 2. Ignorance when men cannot understand the Originall or weigh parallell Scriptures c. but either wrest in the lesser or run mad in Allegories and figures but you tell us The greatest learn'd men have been the greatest hereticks It is true many learned men have through pride beene dangerous heretickes Arrius Apollinaris Pelagius and Socinus were all learned men but Sir what thinke you of Iohn a Leyden Knipperdolling Becold and many others and what thinke you in our times of Collier and others Will you believe experience enquire where you heare of any nests of Ranters Antinomians Familists c. whence they came first so that there are others of that opinion besides Papists But errours the more publike they are the lesse harme they will doe Pretty Religion and a pretty argument for an Vniversall toleration let Christs face be spit upon as much as it will that his friends may wipe it off is the Glory of the Lord Jesus Christ no more pretious in your eyes Sir ' But the Preachers give all leave to Print No such matter Sir Mr. Batchelor indeed was wont to doe it but Presbyterian preachers have learn'd Christ better and tender his glory more But the abuses may be prevented and the right use retain'd 1. That which you call right use Sir is an abuse Zanchius in quartum praeceptum 2. Zanchy in quartum preceptum gives a good rule In rebus non necessariis si modo abutantur tollendus et usus abusus every body can say as much as this comes to for a Popish holiday There is no necessity any should preach without a due call But you tell us p. 70. that to avoid an errour on the left hand we must not run into one on the Right First prove it an errour Sir to hold that onely persons duly called and set apart to the office may ordinarily and publikely interpret and apply Scriptures in a constituted Church You tell us That we are not to believe and take up all the Evill reports we heare of the people of God many have been branded for Hereticks who are now in Heaven c. What 's this to the purpose Sir you dare not deny but there are errours and heresies Gal. 5.20 What if Papists and heretickes brand the Saints with those names are therefore none rightly so called what thinke you Sir of Pelagians and Socinians and Antitrinitarians of such as thinke we are Godded and there is no Angells no Devills no Heaven no hell read Jerrard Winstanly his platforme of Freedome dedicated to his Excellency à p. 55. ad p. 63. and tell me if you thinke him a Saint of God yet there are not one or two but one or two thousand rather such in England most of which if you enquire you will I believe find either have been Preaching Brethren or their hearers and where ever they are met they have a Brother to preach to them and defie a Minister of the Gospell c. I have heard of some that would never believe there were any witches till they or some of their friends were bewitched Sir I trust If you have any you have a more vertuous yoke fellow but if you had a wife that with hearing a Cobler preach for the Community of all things had beene so convinced as to have made her selfe common and have gone from you and joyn'd with a party of those principles and two or three yeares after come home with a Child or two more then you had seene before as some I could tell you of in the world this day have beene served you might then possibly believe there were Heretickes and yet these persons were high professors and pretended much to the Spirit In the next place p. 72. you tell us God will discover Hypocrites in ●he last dayes What then must we therefore permit heresies or meanes directly tending to them or would you infer from hence that in order to this discovery gifted men should be permitted to preach You say we might as well have reproach'd Christ and the Apostles for Judas Peter Ananias and Sapphira Demas You are very unhappy Sir at making parallells you tell us here of a