Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	particular_a	pillar_n	1,653	5	10.8048	5	false

Text snippets containing the quad

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

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

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

and understanding thereof is of necessity to preachers and people This you prove p. 6 7. by seven particulars But Sir before you had proved your doctrine you should again have opened it for the meaning is not clear 1. Whether you mean that it is necessary they should have the Scriptures opened Or 2. That they should open the Scriptures themselves Whether you mean necessary as to salvation or to the bene esse and further edification of a Christian If you mean that it is necessary to salvation that one have the Scriptures opened to him I cannot grant it nor have you proved it If you mean in the other sense necessary I grant it though I think another word would have better expressed it especially if Varro's notion for the Etymology of necesse Necesse est quod nec esse aliter potest Varro Haec à me perstricta sunt ut intellige es te in Scripturis sacris fine previo monstraente semitam non posse ingredi D. Hier. ep 103. c. 6. or necessarium from whence our English word comes be true Necesse quod necesse aliter potest But I easily grant you that the exposition of Scripture is an ordinance of God and of singular advantage though such things as are necessary to salvation may be understood without an expositor the wisdome of God having so compounded the Scriptures that there is milk for babes and meat for strong ones But I am afraid you mean something else that it is of necessity to the people that they themselves be able to expound Scriptures This you must mean or you have spoke little to your purpose and then I deny it for every Christian according to your own principles hath not the guift and God hath denied no necessary guift to any of his Saints But you goe on to prove it necessary in what sence I know not 1. You say God doth command it John 5.39 Search the Scriptures I easily grant though that speech be directed to the Pharisees that it concernes every Christian to doe what in him lies to finde out the meaning of the Scriptures and so indeed it is necessary necessitate praecepti But I am not of the mind that your second place 1 Cor. 14.1.39 Covet to prophecy proves it They are to search the Scriptures for their own use But prophecying is an extraordinary guift which they were to covet in those times and that precept is a speciall precept relating to them prophecying being now out of date of which more hereafter And although as you say right I believe the neglect of the study of the Scriptures is a sin yet I doe not think it is contrary to that Negative precept 1 Thess 5.20 Nor doe I think it the prophecying there meant we will argue that hereafter In the mean time let me tell you that those places you quote here to prove it 1 Cor. 14.3 24. prove it not at all V. 4. He that prophecyeth edifieth the Church V. 24. If all prophecie and there come in one that believeth not or one unlearned be is convinced of all be is judged of all Let us now argue from hence it must be thus In secunda figurā exduabus affi●mantibus non conciuditur He that prophecieth saith the Apostle edifieth the Chu●ch He that ordinarily expoundeth Scripture edifieth the Church E go Prophecying and edifying the Church are the same By as good Logick Sir you may prove the Moon is made of green Cheese as we say Green Cheese is a creature The Moon is a creature Ergo The Moon and Green Cheese are the same If I should argue so Sir you would tell me there were more creatures then one and so I must tell you He that administreth the Lords Supper edifieth the Church doth it therefore follow that it is all one to expound Scripture and administer the Lords Supper there are more waies by which the Church may be edified then one The Church was edified by prophecying and by the guift of tongues it doth not therefore follow that both these are continuing guifts to the Church of Christ or that our opening and expounding Scripture is the same with the prophecying so often mentioned in the New Testament The thing you say is a truth That Christians are to search the Scriptures and to covet the best guifts To desire to be able to understand the meaning of Scripture But you have not proved it by your second reason nor doe you prove your third reason well by 1 Cor. 14.3 I grant you your fourth that Christ and his Apostles made much use of this way of expounding Scriptures and doubtlesse his Ministers ought to doe so still Your fifth I grant that there are many hard things in Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that had need of explication And that place in Peter which you quote 2 Pet. 3.16 proves the unlearned very unfit to open them and your other place Acts 8.30 31. shewes whom God hath appointed to that work The Lord did not send one of the guifted brethren to doe it but Philip one ordained Act. 6.5 and so in office a Preacher Act. 8.6 and that had extraordinary gifts given to him one that had power to baptize and give the Holy Ghost Act. 8. For that place you quote Iob 33.22 I will not dispute the meaning of that place with you whether it doth prove there are many things hard in Scripture to be understo●d The Interpreter there spoken of seems to me to be one rather that should interpret visions or revelations or Gods providences read V. 14 15 16 17 18 19 20 21. and see what they speak of the Scriptures being hard to be understood But Sir admit it that the Interpreter there spoken of be meant One that should interpret hard places of Scripture Buxtorfius ad verbum marke what a one he must be 1. He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Messenger an Angel Qui sic dicitur a functione quam deus ipsi imponit called so from his office saith Buxtorfius The Prophet Malachy hath his name from this word and he must be one of a thousand Nec enim ego ●anctior sum hoc Eunucho nec studiosior qui de Aethicpiâ id est de extremis mundi finibus venit ad templum reliquit aulam regiam tantus amator legis divinaeque sapientiae fuit ut etiam in vehiculo sacras literas legeret tamen cum librum teneret verba domini cogitatione conceperat lingua volverat labiis personaret ignorabet eum quem in libro resciens venerabatur Hieron ep 103. c. 5. So that Sir although it is true that those places 2 Pet. 3.16 and Act 8.30 31. prove there are some things in Scripture hard to be understood Yet I desire you to take notice by the way that he that opens them must not be one unlearned for saith the Apostle he will wrest them but he must be a Philip an Angel

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

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

the word lieth not so much in enabling them to the act which they might have done before c. 1. To your first cavill V. Novar ad loc that the word may be translated Goe make Disciples I answer and it may be read Goe preach it may be translated Go be Disciples V. Scapulam ad loc But because a word hath many significations doth it follow that any of them may be the sense of that place where it is used 2. But suppose it should be translated so how is one made a Disciple but by conversion and when is a man converted but when he is brought to believe and faith comes by hearing then from hence will follow that the same thing is meant yea and something more That those that the Lord intends ordinarily to honour with the conversion of soules to himselfe must be commission-officers in the businesse of the Gospell To your second cavill that the Commission is not literally exclusive If it excludes them from baptizing it excludes them for preaching but you grant the former To your third that in common reason they are not excluded What you meane Sir by common Reason I cannot tell Socinian and Erastian reason wil not exclude them but sanctified reason that teacheth the soule to take heed of thrusting its name into a commission and doing any thing for which is not plain ground in Scripture this will exclude them But you tell us Though a Commission be given to some to be Justices of the peace yet doth not this exclude others from keeping the peace 1. Your similitude is no proofe 2. It halts shamefully Preaching is a piece of instituted worship where the rules of institution must be kept but keeping the peace is not 3. It is false and the fallacy lies in keeping the peace Every one is bound to keep the peace as to his own private practice not to be riotous but every one is not to command others to keep the peace 4. Constables Sir are officers and so bound by office to keep the peace and see it kept and may doe something more then Justices But your guifted brethren are no officers at all Christ you say gave his Apostles commission to heale the sicke Mat. 10 8. might not others therefore that had this guift heale them 1. It is not proper to say healing the sick was an office and the Apostles had a commission it was a rare guift to which they had a power 2. Supponis quod non supponendum est No other had that guift 3. If any other should have gone to a sick person and pretended to heale miraculously saying as Peter Act. 3.6 In the name of the Lord Iesus Christ arise and walk he should have sinn'd against God I am sick of your similitudes to goe on therefore to your third Cavill viz. That the people have a commission to teach c. What then Sir The commission 1 Tim. 22. to teach others Matth. 28.20 to teach all Nations Shew us where they have such a Commission They may teach by private exhortations by an holy life not by publique expositions and doctrines shew us where their commission to this lies To your fourth cavill Suppose it were but an enlargement of the Apostles Commission yet it was the first commission that authorized them to preach the Gospell to all Nations or to any but Jews and the originall copy of the Gospell preachers commission Thus much your selfe confesse we ask no more To your fifth cavill I answer That the force of that word lies in enabling them to preach the Gospell to any sort and condition of people in establishing a perpetuall standing office of Gospel-Preachers with whom Christ promiseth to be to the end of the world not as you would seem to hint onely in laying it upon them as a duty which yet was the liberty of all besides them Your places 1 Cor. 9.16 17. Ezek. 3.17 18. serve to prove what none denies you that we must preach but they will not prove that all may preach nor that the force of that word Mat. 28.20 is no more then you would have it for they have no reference at all to that place warranted by Scripture But you tell us That Ministers must attend to preaching and make it their work which guifted brethren are not bound to doe They are beholding to you for justifying their lazy preaching but God and his word are not much beholding to you for this patronage of lazy idle unwarranted extempore preachers Thus Sir you may see how slight an answer you think to stop the mouth of our first Argument with Our second objection as you say is That men that have not skill in the originall Tongues cannot understand much lesse interpret the Scriptures much lesse can they divide the word of God aright To this you answer 1. That we grant that although they be not skilled in School-learning if called they may preach 2. That many of the Preachers in office this day doe not understand the Tongues 3. That something in the Scripture may be understood without the knowledge of the Tongues 4. That many great Schollers see little of Gods mind in them 5. That the knowledge of heavenly truths is attainable only by the Spirit of God not by any humane power or strength 1 Cor. 2.14 Upon which you enlarge 6. That many that have little of this learning yet have much divine Learning and a large understanding of the Word of God 7. That to divide the word of God aright is to divide to every one their portion from the word and to fit it to the severall estates and conditions of people that heare it and this may be done without much humane learning To all this I answer 1. Generally 2. Particularly Nunquam quis rectius assiquitur alterius mentem germanam sententiam quam qui ips●● loquent● voces proprium sermonem audit intelligitque Hyperius in rat studii theol l. 1. c. 9. 1. Generally This is none of my Argument My brother Hall doth hint it p. 19. but Sir if you mean him you wrong him for his proposition is this Those that want learning both humane and divine cannot be sound interpreters nor solid disputants You have set up a man of straw and then fall to pushing of him I know none that say that it is simply unlawfull for those that understand not the originall Tongues to interpret Scriptures 2. But secondly this we say That the extraordinary and miraculous Revelation of the Spirit now ceasing no man can so soundly and well interpret Scriptures as he that knows the Languages without doubt it is no despicable means The Papists partly to justifie their ignorant Priests and the authority of their vulgar translation and to justifie the Churches authority V. Calv. in 1. ep ad Corinth c. 14. as the pillar and ground of truth are much of your mind that the knowledge of the Tongues is not necessary and therefore have blotted

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