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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

Saint of God under a temptation and a son of perdition and three profane wretches 2. Nor are Heretickes so thin amongst us as amongst the Apostles 3. Nor did Christ and the Apostles use a direct meanes to propagate errours as we argue this would be But you tell us where the spirit dwells it leades into truth and not errrur This is truth Sir but to what purpose hence I conclude therefore they that are led by the spirit neither lead others into errours nor are led themselves but unlearned preachers doe both 2 Pet. 3.16 2. The evill spirit may sometimes lead those into errour in whom the spirit dwells this is a temptation Saints may be under and it is one ready way to be brought into it to usurpe acts of office and run before they are sent when they run out of Gods way the spirit of God leaves them The fourth ill consequence we urged was That by this means Preachers and preaching in office would he uselesse and contemptible To the latter you answer 1. The same might have beene said of the Priests under the law Right and was it not so see Num. 16.3 what Corah Dathan and Abiram say you take too much upon you seeing all the Congregation are holy every one of them and the Lord is amongst them wherefore then lift up your selves aboue the Congregation of the Lord. 2. You say you doe not believe it because you have seene the contrary in your own experience None so blind as they that will not see Sir I durst undertake for one that you can shew me that being a private person gifted and a publike preacher that yet continues with an humble sober heart under the aw of Gods ordinances and honouring the Lords publike officer I will shew you twenty that are either above Ordinances or slighters and contemners of the Ministers of the Gospell 3. You tell us This is certaine Those that honour God God will honour that 's our comfort Sir and we doubt not but God will doe it here or hereafter Dan 12.3 but that is no warrant for our spitting on them You say This will not make the preachers office less use● full and necessary for God in his wisdom and mercy will have some whose office it shall be to take care of the soules of his people c. Right Sir God will but man would not and what you have here said will be an argument against you If this be Gods Ordinance and will surely he would not have all usurp the peculiar acts of his office as this doth See my Vindiciae Ministerii p. 96 37. CHAP. XXI In which Mr. Sheppards 70 71 72 73 pages are examined and answered and his answers to eleven objections scann'd and found very weake Pulpit guard p. 25 26. YOu are now come to answer my brother Halls eleventh Argument which was this They which have no promise from God of divine assistance cannot comfortably or succesfully undertake the work But private persons turning preachers without a call have no such promise Ergo. To this you answer 1. By denying the Minor and you tell us there is a promise to a right hearing Truth sir but this is not a right hearing for how shall they heare without a preacher and how shall they preach except they be sent Ro. 10.15 2. You say There was a blessing followed the preaching of those scattered upon the persecution of Stephen Acts 8.1 4. Act. 11.21 I answer 1. You are to prove 1. That they were not in office 2. That they had not the extraordinary guifts of the holy Ghost 3. That they preached in a constituted Church ordinarily when the people might heare such as were in office You will come short in this proofe 3. It is false that you say we may as well say there is no promise made to private teachings and exhortings of one another They are commanded duties which when rightly performed have promises annexed constantly In the next place you come to my brother Halls 17 Argument p. 48. and my seventh p. 46. My Argument was this It is likely that that tenet which the Churches of Christ have in all ages rejected and that practice which the Churches of Christ in all ages have decried and avoyded is not a truth of Christ But the Churches of Christ in all ages have rejected and decried this opinion and practice Ergo. Now let us heare what you say against this 1. You say You are to live by Rule not by example 1. Truth sir but you can shew us no Rule for you 2. Neither is there any Rule that hath not been put in practice by some of the Churches of Christ 3. Where you can onely say It is not directly forbidden not that it is absolutely necessary Example Sir if generall or of the most is not to be despised 4. Surely the Apostle said something when he said we have no such customs nor have the Churches of Christ 1 Cor. 11.16 You say it was not so in the primitive times Prove that Nor so every where this day What 's that to the purpose we have generally sad examples in this age We told you That many of these Lay-preachers were such as denied Scripture ordinances Duties Obedience to Magistrates Sabbaths Fastings To this you answer 1 None that are led by the Spirit doe so They doe it may be speak against the abuse of duties and peoples resting on them and performing them carnall Sir notwithstanding this shamelesse insinuation we would have you know we are as much against and preach as much against resting in duties that high idolatry and carnall performance of them as any others can or doe 2. You say None that are led by the Spirit doe so But many guifted brethren doe so Ergo. Again we say For Magistracy you appeale to all the world who more alienate the peoples affections from our present governers the preachers or the guifted brethren 1. What 's this to the purpose doe preachers in Office preach down Magistracy 2. Any one is good when he is pleased Suppose our Parliament should forbid private persons preaching or severely punish errours and heresie what would you do then we can tell you when the guifted brethren were not such friends to the Magistrates or Magistracy of England 3. What if some Ministers not all Sir were for a while unsatisfied in the late change was there nothing in it Sir that might startle a tender conscience 4. We believe that our Parliament doth and in seven yeers time will more thinke them like to be best subjects who most feare an oath and are most tender of doing any thing which might make an appearance of the breach of it Another Objection you say we make is It is against Gospel precepts and order 1 Tim. 5.1 22. Act. 13.3 You aime here I believe at my first Argument p. 23. But you are so wise as not to put it in the forme I put it To this you answer nothing but Magisterially deny it

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

Aarons rod the Gospell Government of the Lord Jesus Christ These things are laid up in the Gospell Arke and to attend the Church of Christ the true Church in all its motions The old Thiefe that knowes these are the Churches Palladium and life guard which while a Church keepes the gates of hell cannot prevaile against it Hath made it his worke to attempt the robbing of the Church of this treasury in all times His first designe was to rob it of the great fundamentall Gospell Doctrines of the truth of the Divine and humane nature in the person of the Mediator and of the great truths of the Resurrection of the body To the latter purpose he stirred up the Sadduces Acts 23.8 the Epicureans and Stoicks Acts 17.18 Paul and the other Apostles were stirred up by God Euseb l. 3. c. 27 28. l. 7 c. 23. Anno Christi 60. 90. Epiph. t. 2. to oppose those heresies Ebion and Cerinthus were mustred up against Christ by Sathan and the Lord stirres up St. John in his first Epistle to defend the Mediatorship of his Son After them Basilides Saturninus Valentians Marcion Cerdo the Gnosticks Iren l. 5 heres anno 270 276 280. Against the latter of which the Lord stirred up Ireneus Tertullian After these Sabellius Samosetanus Manes and Arrius anno 320 Macedonius and Photinus Aetius Eunomius Nestorius Pelagus Eutyches against those the Lord stirred up Athanasius and Augustine and Greg. Nysnus Basilius Greg. Naz. St. Ambrose and others to maintain his great truths relating to the Vnity of the divine essence The trinity of the persons the divine and humane nature of Christ in one person the freenesse of divine grace c. Within 500 yeares or little more the Devill laid these Instruments aside Truth prevail'd and although after times have produced a Servetus and some others yet they never came to any considerable head but came up as single weeds and were quickly puld out In our times the Devill hath had one or two of these we ●●s Best and Collier c. but they come to no great height Discourse at Axbridge these were the Goliaths of those times and the contrary to these the truths which were the truths of the times in the defence of which God stirred up his Davids when the old thiefe saw the Testimony of the Covenant was out of his reach he attempts to steale Aarons rod putting the Scepter that belong'd to the Lord Jesus Christ into the hands of Popes and Cardinals Generall Councels crying up their infallibility c. And thus he flourished a long time till God stirred up Wickliff and Hus and Luther others anno 1520 c. and set them to watch this Calvin also was sent to their assistance these had a long combate they and their successors to wring the Scepter of the Lord Jesus Christ out of the hands of Popes Cardinals Bishops Archbishops Lordbishops Priests and to put it into the hands of Pastors Elders and Deacons Christs right proper Officers This was the worke of latter times in which also the Devill was nibling at fundamentall truths by Socinus in Polonia some of the Pelagian stampe and the Arminians in the Netherlands of both which he sent some into England against whom the Lord stirred up Bradwardin here against the Pelagians others against the Socinians and a Synod of Dort besides divers single hands among'st whom learned Twisse against the Arminians But the great controversies of the times seemed to respect the Government of the Lord Jesus Christ Likewise Dr. Ames and Mr. Owen The old thief seeing that this Rod of Aaron is not to be got every one decrying Popes Cardinals Arch●●●●ps Lordbishops c. He is now labouring for the pot of Manna to spoile the Church of Gospell Ordinances And the great question of these times seemes to be whether the Ordinances of the Lord Jesus for his Church be his or no whether they shall hold or no. This is a controversie to which former times hath not been a stranger to Erastus was before our dayes so were the Anabaptists in Germany But the Devill seemes to me to have an eminent designe at all the Ordinances of the Lord Jesus Christ now and to mannage this not by a single Erastus but bringing all his force into the field Nor is this his onely designe for there is not a fundamentall truth of Christ that he is not quarrelling for nor are his endeavours all done against his glorious Scepter He rageth surely his time is but short I thinke sometimes that he is about to fight his great battell upon which he will venture all But his old legions of Hereticks are more out of Heart and keepe in the Reare the Van of his Army seemes to be against Gospell ordinances and worship in our dayes and indeed he may venture all against that for if he can but destroy the Practick of Truth he needs do no more The Lord Jesus Christ hath left his Churches severall Ordinances 1. Gospell Officers these are his Ordinance Eph. 4.11 1 Cor. 4.1 to these belongs the preaching of his Gospell and administring his Sacraments and all acts of Church Government For the authorizing of these he hath appointed 2. His great Ordinance of Ordination 1 Tim. 4.15 Acts 13.1.2 3. Acts 6.6 Titus 1.4 1 Tim. 5.22 1 Tim. 4.14 and hath ordained that those that administer his publike Ordinances should be able and faithful such as are able to study the Scriptures and give themselves wholly to them that such should have the Gospell committed to them 2 Tim. 2.2 and be solemnly set a part by fasting and prayer and laying on of the hands of the Presbytery Acts 13.1 2 3. 1 Tim. 4.14 3. He hath instead of his great Ordinance of Circumcision left his Ordinance of Baptisme to be administred to all Nations Math. 28.20 to Believers and their children Acts 2.38 39. 4. He hath instead of the Passeover ordained the great Ordinance of his Supper Luk. 22.18 19 20. to be administred to his Disciples to those that can examin themselves discerne the Lords Body eate and drinke worthily 1 Cor. 11. 5. He hath left us as a sinke to cleanse his Church which is his house the great Ordinance of Excommunication Math. 18. to be executed upon Hereticks Titus 3.10 and prophane persons 2 Tim. 3.1 2 3 4 5 6 7. 1 Cor. 5.4 6. For the benefit of his Church he hath left us his great Ordinance of Magistracy to be a terrour to Evill doers Rom. 13.3 such as work the workes of the flesh Adultery Fornication uncleannesse lasciviousnesse Idolatry witchcraft hatred variance emulation wrath strifes seditions Heresies Gal. 5.20 21. These are the great Ordinances of the Lord Jesus against which the Devill is this day mustring his Armies 1. In the forlorne hope he hath a ragged Regiment of Ranters who deny all Ordinances See Law of freedome by Winstanly a p. 65. ad p. 63. these

are led on by Jerrard Winstanly and severall others of that stampe these are no great Number yet a Regiment or two may be found of these marked with the greatest markes of Blasphemy and leudnesse 2. In the next place come on his Regiments whose Motto is no Magistracy these are the Levellers and of these there is no small number men of desperate spirits and principles 3. In the third place come in some Regiments as will acknowledge a Magistracy Their Motto is Christiano Magistratui nihil cum sacris but with clipt wings such as should have nothing to doe with the glory of God and the interest of Christ and his Gospell but must have their hands tyed up from medling with Idolaters or Blasphemers or any though never so dangerous hereticks These pretend themselves friends to Magistracy P. Mart. loc com clas 2. c. 4. Melancton in loc com de Magistratu civili Pareum in Rom. 13. Gualther in ep ad Gal. c. 4. but would destroy the end for which God hath ordained them and that is that his Elect might live under them Godly and quiet and peaceable lives that they might be a terrour to evill works these are to be the Guardians of his Church in this wildernesse Can any Christian Magistracy thinke that the great God who made all things for himself and for his own Glory should ordaine Magistrates one of his highest Ordinances for so low an end as onely to keepe men from quarrelling one with another as if the office of a Christian Magistrate were no more then the office of a Keeper of Beares No no God forbid it should enter into their thoughts he hath said they are Gods and their designe should be higher then meerely to keepe civill peace even to advance Christ to cut them off and cast them out from the Lords heritage who spit in the face of his glory 4. A Fourth Regiment he hath whose Motto is no Gospell Ministry Scim●● contemptum ministerii esse nocentissimam pestem Luther in cap. 12. Gen. Erastus and Socinus first commanded these and these are as dangerous as the first for it must follow then no Ordinances he hath severall ringleaders of this faction in England this day It were infinite to muster up all his Regiments he is the Prince 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle he hath great powers in the ayre Now there are many that are not sworn servants of Satan in this designe but are under high temptations this day and though they think and meane not so yet they serve him very farre in this designe of rooting out the Ordinances of the Lord Jesus Christ 1. Such as are for generall admissions to the supper of the Lord. 2. Such as are against Baptizing of Children 3. Such as cry downe the ministry of England as Antichristian 4. Such as cry out so loud against Elders in Churches 5. Such as plead against Ordination Many of these may be holy and gratious but Doubtlesse the Lord Jesus Christ is little beholden to them in point of defending his Ordinances and the purity and power of them If all should be admitted to the Sacrament of the Supper surely Christ would not onely have admitted his Disciples and baulk'd them in the same house sure he would have bid his Disciples go and give my supper to all Nations surely the Apostle would not have bidden men examine themselves c. If children should not be baptized surely they should not have beene circumcised the promise should not belong to them Acts 2.37 38. surely the Covenant of grace is not straightned under the Gospel If the Ministry of Christ in England be Antichristian what are all those that are converted and baptized by that ministry where are our Fathers that died under that ministry how come we to be Churches being not baptized persons If I saith Christ by Beelzebub cast out Devils by whom doe your children cast them out If Elders be no Officers in the Church of Christ who are they we read of 12 Rom. 7.8 1 Tim. 5.17 If Ordination be not Jesus Christs Ordinance for ordaining Gospell preachers and Officers why did the Apostles use it Acts 6.6 why did God call for it Acts 13.1 2 3. why is Titus left in Crete for that purpose Titus 1.3 why was Timothy ordained 1 Tim. 4.14 and commanded not to lay on hands suddenly 1 Tim. 5 22. There are some others who acknowledge a Ministry to be the Ordinance of the Lord Jesus Christ and that Preaching is their worke but thinke that any others though not Ministers may Preach publikely and constantly Many there are of these whom I desire to honour for their grace and sobriety conspicuous in many things but if I mistake not as by this opinion they are more then ordinarily serviceable to Satan in his present designe to destroy all Gospell Ordinances so they are in a great errour in this very thing 1. First I say I take them to be too serviceable to Satans designe in these dayes which I apprehend to be The bringing of this great Ordinance of God into contempt and making it uselesse and the destruction of all the Ordinances of Christ Primum summum opus praedicatoris docere fidem Lutherus loc com c. 4. p. 30. what made Moses and Aaron contemned but Corah Dathan and Abirams apprehension they had as much right to draw nigh to God as they had Num. 16 And I cannot see by what reason we can say that any may Preach but it will hold à pari yea à fortiori they may administer the Sacraments too and then farewell Ministry yea farewell at once all the Ordinances of Christ to the essence of which belongs an Officer of his to administer them or they are no longer his Institutions but meere humane ordinary acts worth little or nothing In this errour Christian Reader I have found this sober Gentleman with whom I am dealing I call him sober because I finde him very sober in many things yea Soberly managing this point not in opposition to a Ministry but pleading for it as a Co-ordinance of God and in Partnership with the Ministers Now this being a truth of the Times as I conceive opposed I was the more willing to Engage in the Quarrell 5. A Fifth and great reason was my consideration of the Foundation upon which he built his opinion which I humbly conceive is rotten it seemes to be this That all the Saints of God having the spirit of God which is the spirit of interpretation dwelling in them they are forthwith enabled in some degree or other to understand the true meaning of Scripture so farre as to be able to deliver it and Preach and apply it to others This made me more willing to undertake it that I might speake something in the Vindication of the holy Spirit of God so much this day abused It is one of the most dangerous things the Scripture tels us of either to deny the true and

toleration he should get a protection for his friends he hath already By the first the divel would secure his servants from the Sword of the Magistrates by the second from sword of argument the two edged sword of the word by this libertas prophetandi he would make more unlearned men wresting the Scriptures to their owne destruction and the destruction of them that heare him If he could but procure these two things he should have the Magistracy in a snare for neglect of their duty in reference to the truth and glory and ordinance of Christ he would have the Ministry under his feet those great troublers of his Kingdome yea and the third part of the starres of Heaven would be drawne downe being by this meanes seduced into errour or carried up above ordinances and he would harden the hearts of others against the meanes of Grace My soule trembles to thinke what the issue of Either or both these will be The Purity and truth of Ordinances would be lost and the power of Godlinesse lost too I say the first will be lost the Ordinance of Ordination gone have we been so zealous against a trifling ceremony Christians because it hath not been commanded and shall it be now so light a thing to us to make the commands of the Gospell yea so many as are for ordination of no effect Have we strained at a Gnat shall we swallow these Camels have we been so zealous against an Apocryphall Bishop or Arch-bishop and shal we so tamely admit those things which are far more Apocryphall shall any dare to say that a private Persons sprinkling water upon the face and naming the holy Trinity is that Ordinance of Baptisme or the breaking a bit of Bread and powring out a little Wine using the words of administration by the same hand the great Ordinance of the Lords Supper and is their prophecying as they call it any more the great Ordinance of Preaching no sure thus shall Ordinances be all one after another laid aside And for the power of godlinesse deare Christians looke into other places where there hath beene an universall toleration and see how much of it thou findest there In short Christians you can remember the time when the Ministers of the Lord Jesus Christ Preach'd the Gospell powerfully and plainely and Christians heard it reverently and humbly and were wont in their families to repeat and examine Sermons to search the Scriptures for the truth of those things which the Ministers said were not the Christians of those times noble Bereans did not the power of Godlinesse thrive under this order were there not more soules converted by farre then now were not those Christians more humble sincere cordiall united sound Christians then those of our times had we not more Christians when we had fewer Preachers and since this unbridled liberty hath beene taken have not Christians beene more loose and wanton more crotchicall and scepticks rather then Christians O that the Lord would please to teach his people sobriety to distinguish between the budding rods and those that he doth not make to blossome I confesse Christians I was the unfittest of ten thousand to undertake this great controversie not onely in respect of my few dayes and little abilities of learning and Judgement but in regard of my much work it is now but fourteene dayes since this Authors Booke came to my sight or hands and I have had the taske of seven Sermons to study and Preach in the time so that thou canst not expect I should have approved my self very exact in my answer which was dispatched in ten dayes my Preface having taken up the other foure But I could not hold my peace not for my owne sake for I durst have trusted the weakest judgements to have judged betwixt Mr. Sheppard and me whether he had sufficiently answered my arguments but for the Lords sake and for his glory sake and for his truths sake and Saints sake and for his glorious Ordinances sake that they might not be trampled under foot I say for these causes I have undertaken this Gentleman And now I beseech you deare and pretious friends in this day of reproach to witnesse to the ordinance of the Lord Jesus This Gentleman hath so farre appeared for the Lord as to plead with people to maintaine the great Ordinance of the Ministry The Lord make him in that to prevaile with them Severall things the Devill hath devised in these sinfull times to prejudice the Spirits of Christians against the Ministers of the Gospell that are the messengers of the Lord to their soules Non amo te Sabidi nec possum dicere quare Hoc tantum possum d●cere non amo te yea against those of whom they cannot say they have either complied with the superstitions of former times or that their conversation is not as becomes the Gospell of the Lord Jesus they can onely say this against them that they care not for them But I say some things there are that the Devill hath put into some professors mouths to defend their revilings of them and shamefull contempt cast upon them 1. First They are disaffected to the State I could not but observe this great subtilty of Satan when Church differences through much waiting and many disputes were almost brought together to finde out this new way to divide But my deare friends is this enough thinke you to justifie not hearing the Ministers of the Gospel or laying them aside Blessed be God that unhappy cause of division is almost now taken away But was there nothing that in poynt of conscience might stumble the Ministers of God in reference to our great change or were all Saints that were most complying I speake not for my selfe I confesse I was from the first more satisfied in poynt of Engaging then many of my Reverend fathers but I could not but from the first thinke and still doe thinke hundreds of them that durst not were more conscientious then my selfe and had the feare of God more upon them then my sinfull soule hath and were I either in Parliament or Army I trust I should the more love and honour that man for ever whom I should observe holy and conscientious in all his wayes for opposing me and venturing any frownes to doe it where he observed me doing any thing that he in conscience should thinke I did amisse in though I were fully satisfied I did not But I hope that businesse is determined by the great God O that no grudges for differences relating to it might yet remaine but that there might be in all that feare the Lord an heart of Oblivion as well as an Act of Oblivion is past in it 2. A Second great objection against the Ministers is they are Presbyterians and the Devill hath so far prevailed with many as to make it in their hearts Anathema esse Presbyterum It hath beene the lot of the Saints heretofore to be stigmatized with Apocryphall names

method in his Answer is laid down AS this sober Gentleman hath in his first Chapter set down his method so I shall doe mine that the Reader may not be tyred with an indistinct discourse 1. I shall examine his second Chapter and shew how far we have or have not granted and how we have granted what he there mentions 2. I shall examine his third Chapter in severall Chapters because it is very long there I shall examine whether he hath sufficiently proved his ten Propositions he layes as a foundation or the eleventh which is his main work I shall examine the last more strictly and reply to his severall pretended arguments for the preaching of such as are not in office 3. I shall examine his fourth Chapter where he answers our arguments and try whether he hath done it sufficiently and reply upon his pretended answers 4. Possibly I may adde some short notes to his last Chapter which is not argumentative but onely practicall and therefore I shall not speak much to it CHAP. II. In which part of the Authors Second chapter is examined and the Preachers grants are opened how far and in what sense they have granted the things mentioned THe Author is pleased in the first Chapter to tell us that he grants these things 1. That that there are or ought to be in all the Churches of Christ regularly constituted certain Officers call'd Preachers Pastors Teachers or Elders c. Eph. 4.11 12. 1 Cor. 12.29 c. 2. That no man may take this office upon him but he that is called and set apart to it according to the Gospel way and rule 1 Tim. 5 22. Lay hands suddenly on no man Acts 13.3 When they had fasted and prayed and layd their hands on them they sent them away So that he grants the Gospel rule for Gospel Preachers to be that those that take the Office upon them should be solemnly set a part by fasting and prayer and imposition of hands 3. That these officers are to be heard acknowledged submitted to honoured maintained countenanced and furthered in their office by the people 1 Thes 5 12. Eph. 5.21 c. 4. The opinion denying the Ministery is as bad as that denying Magistracy and both of them hereticall dangerous and damnable 5. He grants that the publique and common preaching the word by such officers in the Church of Christ is the speciall and great standing Ordinance of Christ now under the Gospel for the gathering to and perfecting Saints in the Church there to continue to the worlds end Eph. 4.11 Matth. 28.20 Rom. 10.17 In the close of that Chapter he saies We utterly dislike therefore all opinions and practises that tend to the derogation or prejudice of this Office Ordinance and Ministry which must be kept safe and untouched and we may not endure it to be spoken against Thus much we grant to the Preachers Sir Although we believe that Gods word doth oblige you to believe and grant this and all this yet we have cause to thank you that in this erronious and backsliding age wherein so many have lost their first love you will thus far bear witnesse to the truth of God This is much more then those that usually handle your subject will grant and I suppose enough if well improved to bring you to close with that other piece of truth against which you contend viz. That Publique preaching the Gospel amongst professors is a proper and distinct act of these Officers In this second Chapter you come to tell us what we have granted you and there you confesse we grant you twelve things 1. That such as have not been brought up in the Vniversity or want School-learning may being duely called become publique preachers This indeed I have granted in my Vindiciae p. 14. but in these terms onely that School-learning is not absolutely necessary So that doubtlesse in cases of necessity when the Church of God cannot be supplied enough with men of learning this may be done and I conceive this is our case and part now for truly I judge a godly gifted man duely ordained and set a part to the work though unlearned in part farre fitter for the Ministry then a prophane wretch though the greatest Scholler in Christendom Quoniam non omnibus forte etiam nullis ea donorum ubertas obtingit a spiritu quae Apostolis Nulla fuerit impietas quod donis illius diminutum est supplere disciplinarum adminiculis Erasmus in Ecclesiast edit Froben An. 1554. Hodie quum plusquam necessaria fit linguarum cognitio Deus hoc tempore mirabile beneficio eas ex tenebris in lucem eruerit sunt nunc magni theologi qui fuoiosè adversas eas declamitent quum certum sit spiritum sanctum eterno elogio hic ornasse linguas colligere promptum est quonum spiritu agantur isti censores Calu. in c. 4. 1. ep ad Corin. Thus far now this is granted Yet withall I cannot think that God would have supplied miraculously the first preachers of the Gospel with an extraordinary gift of tongues and an infallible spirit in expounding Scripture if he had not in his wisdome thought that it was most fitting for one that were learned in the Originall Tongues to interpret Scripture publiquely A second thing you say we grant is That the Ceremony of imposition of hands is not necessary to the making of a Minister But who hath granted this I know not I have not for p. 76. I say that I cannot think it can be omitted without sin in an ordinary orderly ordination and I give reasons for it Nor can I finde any place where my reverend brother Mr. Hall hath been so free in granting away Scripture precepts Nor is it much considerable who hath granted it for who ever they are they have granted away a truth was not theirs to dispose of The word of God hath not granted it and we cannot grant you away any piece of that unlesse you can bring us a ticket under Christs hand Nay you your selfe will not grant it for p. 2. you say they must be set apart Non est minimum iota legis à quo non màgni montes pendent according to the Gospel rule Now what that is you tell us 1 Tim. 5.22 Lay hands suddenly on no man And Acts 13.3 To the Law and to the Testimony Sir Is 8.20 Except we could finde some ordinations there without this we cannot make so slight a businesse of it especially when the holy Ghost layeth so much weight upon it as to expresse the whole ordinance of ordination by it 3. A third thing you say was granted is That such as intend the ministry and are to be set apart for it may as probationers preach publikely and that Batchelours of Art may common-place in a Chappell to the end that their Abilities may be tried and judged This indeed is granted you by Mr. Hall Pulpit guarded p. 4. Vindiciae minist 17. V. Mr.

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 t●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

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

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 Scriptu●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 quan●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

ought to expound Scripture to themselves and one to another This you prove by six Reasons which I will examine apart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Proverb We have had this said over and over again it was the substance of the seventh proposition Let us see if it be better proved here 1. Your first reason is because the Se●●●ure by exposition is made more usefull and profitable This doth not prove sir that therefore they ought to expound it to themselves or one to another This proves indeed that it ought to be expounded to them 2. Your second reason because they are to be alwaies teaching reproving comforting one another and this cannot be done without expounding c. How often shall I answer this crambe 1. This may be done by applying to themselves and others plaine and easie Scriptures for which there needs no expounding 2. By applying to themselves and others the sound interpretation of those that God hath call'd to that office to interpret his will 3. Thirdly you say Every private Christian hath in him a guift more or lesse and this is not to be hid To prove that they have a guift of Scripture interpretation you bring again 1 Cor. 12 17. I am sick of this tautologizing this is the third time I have met with this but I must look I see instead of strength of arguments for to be served with a flood of words I answer again you have not proved they have all a guift 2. If they had they must be called to the exercise or else every Souldier that hath the gift of warlike prudence might be a Colonell 4. They should covet more then this you say viz. to prophecy 1 Cor. 14.1 5. and to speak with Tongues too v. 5. They are as much bound to one as the other But Sir it was their duty to covet those gifts because then they were not ceased but not ours alike now the like may be said to that place Num. 11 29. Prophecy was an extraordinary gift of God then in date now ceased Moses did not wish they were all Priests 5. Your fifth reason is the same with the fourth you say All the people of God as well as the Preachers are commanded to labour for the highest degree of this guift and wherfore are they to labour for it if not to use it when attain'd 1 Cor. 14.1 39. 1 C r. 12 31. 1 Cor. 14.20 1. The substance of this was answered before 2. The second as wel as upon which all your strength lieth is not proved but I perceive you take great paines to prove that which none denies You say Io. 4 39. Page 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose you meane Io. 5.39 We are commanded to search the Scripturet and Mr. Loigh te's you it is a metaphor taken from them that dig in mines and if so it noteth foure things 1. The breaking in pieces of the earth 2. The taking out the precious matter 3. The carefull laying of it up 4. The employing it to the use to which it serveth whence you infer p. 17. That it is the duty of all Christians industriously to study the word of God to breake it in pieces in his meditations draw and take out the spirituall sense and truths thereof carefully to lay up these in his soule and then bring them forth upon occasion for the profit of others and so no doubt it is Psal 1.2 Col. 3.16 Acts 17.11 Deut. 6.7 Mat. 13.51 Psal 119.11 Nihil necesse est ut similitudo aut Analogia quadret per omnia Erasmus de rat conc 428. To your foure particulars and your inference I answer shortly 1. I perceive you are good at making similitudes run on foure feet contrary to the knowne maxime I shall minde you of a rule in Divinity Theologia parabolica non est argumentativa and a Latin Proverb Similia ad pompam non ad pugnam 2. You are out in your metaphor for usually those that dig in the Mine are neither they that lay up the oare nor Mint it nor employ it Similitudo legitur proverbiorum 11. Monile aureum in naribus porci est mulier formosa magnum sane disc●imen inter porcū mulierem Hyperius de rat studii Theol. l. 2. c. 19. Ob. 5. 3. The care is to be purified in the furnace too and to receive a stampe before it be currant but Gods word is purified seven times 4. I grant all you say to be a Christians duty but what Christians and when and how this is the Question he that digs in the Mine must have a spade Christians must have gifts to doe it with and doe it by meanes and then imploy it according to the rule as the righteous man Psal 1.2 as the Colossians ch 3.16 and the Bereans Acts 17.11 in their families Deut. 6.7 6. You adde By this meanes especially Christians may as salt season themselves and others keepe them from corruption and destruction and they and their workes made savoury to God and good men and as a candle they will give light to all the family of God about them Math. 5.13 14 15. By this meanes what meanes by unlearned mens expositions of Scripture Saint Peter thought otherwise for he sayes they wil wrest them to their own destruction 1 Pet. 3.16 there is no speaking against experience Sir we have seen this a meanes to corrupt and pervert others to draw men off from Ordinances and duties and to a contempt of the messengers of the Gospell and meanes of grace instead of giving light they have beene like thieves in the candle eclipsing the light of truth and holinesse a little more time will convince you Sir of your mistake in this surely a diligent attendance upon the preaching of the Gospell by Christs commission officers were a better meanes to these ends I am now come to your ninth position That those that have received any speciall gift of prophecy or Scripture exposition are to exercise and use it so as may be of most advantage to the Church Primò termi ni axiomatis explicandisunt Chappell in Meth. conc 133. Your not opening your proposition makes you speak very darkly and puts me to much trouble you should have told us 1. What you meane by gift of prophecy 2. Who are those that have that same speciall gift 1. If you meane by gift office as the Apostle hath it 1 Tim. 4.14 it is granted but then it makes nothing to your purpose 2. For the guift of prophecy none hath it now 3. For the gift of expounding Scripture those that have it are bound to exercise it in their place and calling otherwise it cannot be for Gods glory or the Churches good But I suppose your meaning is That there are some not in office that have an ability to expound Scripture and they are bound to use it as shall be most advantagious to the Church Keeping the rules of Gods word and the bounds of their

callings I grant it you You say 1. It is given them for this purpose Right 2. God requires it you say 1 Pet. 4.10 11. You are afraid we should say that that Text is onely to be understood of gifts given to men in office only and to prevent it you tell us it is improbable for 1. You say the Epistle was written to the Jewes amongst whom were as you thinke few regular Churches 2. The words are generall and so not to be restrained I know none sayes that the gift there spoken of is to be restrained to gifts given men in office but it may much be questioned whether the gift there meant be not ●ffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same word there used that is used 1 Tim. 4.14 and there office is plainely meant and then it followeth as stewards of the manifold grace of God now stewards is a name of office applyed to Ministers and officers 1 Cor. 4.1 Tit. 1.7 and no where in Scripture applyed to private persons not in office But you thinke there were no regular Churches amongst the Jewes and so no officers what thinke you Sir of the Elders mentioned 1 Pet. 5.1.2 that are commanded to feed the flocke of God amongst them taking the oversight thereof not by constraint c. Was not that flock of God under the oversight of Elders a Church thinke you But the words are generall and therefore to be understood of all Christians and all gifts Truth Sir if there were no other Scriptures to limit them nor are the words generall neither if Christians have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoken of I passe over your other five reasons as proving nothing that I have denied nor any thing to your purpose CHAP. X. Wherein Mr. Sheppards 18 19 20 21 pages are examined and his tenth position and what he hath said to prove it is scann'd I Am come to the last of your Lifeguard your proposition is this That opening and applying Scriptures by private men one to another in a way of teaching reproofe Admonition Exhortation and comfort hath beene frequently blessed of God for the begetting of grace in the hearers and increase of it Now you have done us the favour to tell us what you meant all this while by expounding for your position I onely am troubled you have not told us when and where and how and that you have used the word frequently For the proofe of this you appeale to experience saying Let the Converters and Believers of our dayes be askt by what meanes they were brought into Christ and what it is that doth edifie them in the faith of Christ and doubtlesse they will tell us of other meanes also with Pulpit-preaching and by other men as well as Preachers in ●ffice To all I answer 1. Sir if you meane that God hath pleased to blesse the private labours of his people in their private exhortings and reprovings of one another to encrease Grace in the soules of his servants I doubt it not 2. But if you meane that God hath frequently blessed the publike preachments of persons not called to that office for the conversion of soules I doubt it very much 3. You make a very ill appeale to the Converts of our age Perverts there are many but the Lord knowes few converts and very strange believers and professors appeale Sir to the old puritanes of formes ages aske them by whom God spake to their hearts 4. Gods making use of such meanes as private admonition or reproofes to convert souls doth not prove that this is Gods great ordinance for that end Waldus the father of the Waldenses confesseth his conversion to a sudden death of a friend or companion of his but yet none will say sudden deaths are Gods ordinance for conversion 5. God may sometimes possibly begin a conviction by a private reproof but I believe he usually makes use of his word Preached to beget Faith and to perfect the work Lastly I say the holy one is not limited but I believe you would be posed to bring me one good instance of a soule converted from a loose and profane life to an humble close strict walking with God in truth and uprightnesse that hath sate under no meanes but onely the Preaching of a private person that not being called to the office of the Ministry hath yet set upon that work it were easie to bring you five hundred that have been perverted I appeale to all the Hereticks and Blasphemers in England all the Antinomians Antiscripturists Antitrinitarians Ranters where did any of you learn your principles was it with constant hearing of the Ministers of the Gospell or rather was it not with hearing men that without any call but upon the pretence of their gifts undertooke to expound the mysteries of God And Sir if three have been this way converted and edified and the soules of five hundred perverted and destroyed what becomes of your proposition or to what purpose is it brought us To your proofes That God doth hold forth those duties and ordinances as meanes of Grace 1 Cor. 7.16 Math. 18.15 16 17. Jam. 5.19 20. we grant it and they are so when performed regularly the woman may be an instrument to save her husband 1 Cor. 7.16 But not by Preaching to him but by carrying her selfe as a believing wife before him Math. 18.15 16 17. proves it concerning private admonition but prove Sir by any Scripture That the teaching Brother not called to the office hath a promise made to him You tell us secondly that it is the word that doth regenerate Yea and this very controversiall truth doublesse you prove by a whole line of quotations Fewer would have served the turne you should lay most proofe Sir upon the weakest cause He that dispenseth it is but the conveyance or conduit-pipe by which it is carried 1 Cor. 3.5 Very much truth doubtlesse but to what purpose doth any speak otherwise hence you infer that the word is the same in a private as in a publike officers mouth True Sir it is so materially but not formally the one speaks with authority the former only as a Scribe the one as Christs messenger particularly entrusted the other without any such commission By this time your conscience checks you that the Apostle Ro. 10.14 15 16. and you in this doctrine are not of a minde and p. 19 20 21. you spend to answer that unanswerable place 1. You grant that the Preaching of the word by a Preacher in office is the speciall and common way of gathering in men to Christ and a singular ordinance for increase of men gained and converted yet this is not the onely meanes nor all the Ordinances of Grace for there are many more that men are to attend upon for their edification and growth in Grace as well as this Sir for this concession we thanke you for we are beholding to any one that in this erroneous age will give an assent to any truth