upon all occasions to counsell them and they did so Suadendo 5. As the Spirit of God sometimes extraordinarily manifests it selfe in creating perswasions and confidences in the hearts of his Saints concerning truth and some things present or future thus the Spirit seales our justification and faith and hope of glory and hence it filleth the Soul with comfort so the evill Spirit perswades sometime concerning errours and wickednesse making impressions of perswasion and confidence upon the spirits of those whom the Lord permits him to seduce thus the evill Spirit perswaded Ahab 1 Kin. 21.21 22. Thus I have shewen you how Satan workes either ordinarily hardning the heart and polluting the soule and drawing it out to sinne or extraordinarily in his servants and children enlightning their minds strangely revealing to them things to come by extraordinary motions and impulsions and directions and by creating extraordinary confidences and perswasions of things present or future And having this physicall power of working though the wicked be his ordinary subject yet by Gods permission when he gives up formall professors to strong delusions or when he would try his Saints he may play these tricks with the Saints they being his highest temptations God thereby proving them and others 13 Deu. 1.2 3. this is my third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the devil is Gods Ape 4. Fourthly Sunt enim daemones quos pios appelles ad templa hi compellunt ad preces adigunt sed suo luâ—re Drexel t. 4. c. 3. such is the subtilty of Satan the tempter that as he will sute all persons with temptations sutable to their naturall and morall dispositions so he doth the Saints of God 5. Fifthly The Genius of the Saints being sanctified and standing towards neare communion with God and his spirit there cannot be a more sutable temptation to them then if the Devill can turne himselfe into an Angell of light and counterfeit the Spirit of God in its great workings to their soules and make their soules take impressions and revelations and illuminations and perswasions and direction from him and his evill Spirit instead of the holy Spirit 6. Nor can there be a more dangerous temptation or more dreadfull sinne then for the Soule to receive impulsions and directions from Satan and obey them to receive impressions and perswasions from the Devill and believe them as if they came from the holy Spirit and to call such irradiations perswasions impulsions the appearances and manifestations of the blessed Spirit For thus 1. Faith and obedience the two great homages of of the soule to God are given to the Devill his great enemy 2. Thus all leud irregular actions and opinions which are the workes and doctrines of Devills shall be fathered upon the holy Spirit in one of the highest degrees of blasphemy Spirituum diversa sunt Genera est Spiritus carnis mundi diaboli And the holy one shall be entitled to blasphemies against himselfe and actions of highest natures intendency to the dishonour of his holy name 7. Hence I conceive it is That the Apostle bids us not believe every spirit but try the spirits whether they are of God 1 Jo. 4.1 And the Thessalonians are commanded not to be troubled by Spirit or word or Letter 2 Thessal 2.1 And in regard that it is possible the Devil may enlighten direct Iam vero non facile arbitror posse discerni quando noster ipse loquitur spiritus quandó ve loquentem alterum audiat de tribâ—â— iâ—is Sed quid refert quicunque loquâ—â—uâ— dum unum idem sint quod loquuntur quid refert loquentis nosse personam dum constat peâ—nitiosum esse quod loquitur D Bernardus serm de septem spirit operum impr Parifii 1586. p. 491. perswade reveale things to come to the servants of God and make his impressions upon their spirits I conceive it one of the highest pieces of a Christians duty that hath or heares of such Revelations Illuminations extraordinary impulsions perswasions and confidences c. to examine From what Spirit they come whether from his own Naturall Spirit or Gods Holy Spirit or this infernall Spirit And it would be a good work for some more eminent servants of God to undertake a Tract of this Nature to deliver those many that are taken in this snare and cheated with this dreadfull cheat I have not ability or roome to speake much here onely let me 1. Give you some few Generall notes to know impressions revelations perswasions and directions extraordinary impulsions whether they come from God or the Devill 2. I will discover a little concerning the Spirit of God how farre it is ordinarily or extraordinarily a spirit of illumination to enlighten a Christian in the understanding of the revealed things of God and how it workes that worke in the Saints Whatsoever impressions that are made upon our spirits either perswading us of any notion 1. Rule Ex parte materiae inspiratae considera an visiones revelationes quicquid tibi inspiratur sit consentantum divinis literis or of the warrantablenesse of any action or whatsoever impressions of direction are made upon them or whatsoever impulsions or strong motions we finde in them to believe or doe any thing contrary to the word of God cannot come from the spirit of God whether it be contrary to any particular precept Nam si non fuerit scire debes non esse inspirationem divinam sed illusionem daemonis Vnde Christus salvaâ—or omnes tentationes sibi à daemont in deserto factas quia non congruebant cum divinis literis testimoniis ca undem rejicit Busidus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 133. or any generall precept or the scope of it The Reason is plaine because the holy Spirit cannot say and unsay like men men are lyars that is a spirit of Truth Now all Scripture saith the Apostle was writ by Divine Inspiration Holy men wrote as they were inspired by an holy Spirit If therefore thou hearest others say that the Spirit hath perswaded them that their soules are in a safe condition and yet thou seest their lives such as the Scripture speakes children of wrath or if thou hearest others vent notions for truths and pretend the Spirit hath told them so and thou findest their notions contrary to the word of God Sciat me illud Apostoli libenter audire Omnia probate quod bonum est retinere salvatoris verba docentis estote probati nummulatu ut siquis nummus adulcer est figuram Caesaris non habâ—t nec signatus est moneta publicae reprobetur D. Hieron t 1. ep 152. p. 375. H If thou hearest of or seest any doing strange unscripturall actions and then pretend the spirits impressions suggestions impulsions and the things are contrary to Scripture or if thou findest in thy selfe a strong perswasion or impulsion or motion of this nature and thou thinkest it comes from the Spirit know
God This proposition now is so mollified that I know not how to touch it First it is minced with are or may be who can deny that so long as there is an Almighty God Then it is minced with more or lesse it were hard else if there should be any Saint that should not be able to tell the meaning of one line in Scripture Then I meet with the term Scriptures which I know not whether I should understand it of the Scriptures generally or so much of Scripture as is necessary for them to know in order to salvation If in the latter sense it is true enough if in the former sense the Author will understand it still he will save himselfe in the arms of his are or may be or else of his more or lesse But to prove this he brings 1 Cor. 2.12 onely he feares it will be objected against How he hath warded it we will consider by and by onely by the way I could have told him of a fitter place to prove this proposition which would have put it past disputing it is that Mark 10.27 With men it is impossible but not with God for with God all things are possible This proves his may be But let us heare what he concludes from 1 Cor. 2.12 the words I quoted before if he can argue from hence at all it must be thus Those which have received the Spirit which is of God that they might know the things freely given them of God those have the Spirit given them to interpret Scriptures But the Saints have received the Spirit which is of God that they might know the things which are freely given them of God Ergo. Num igitur ex his concludemus eos qui Spiritum Christi habent omnia nossâ— fatebimur sed quadantenus ut a deo condita sunt ad ejus honorem faciunt ad nostram salutem conducunt c. P. Martyr ad loc V. Pareum ad loc The Minor is unquestionably true but the Major is false and is sick of that fallacy that Logicians call Fallacia a dicto secundum quid ad dictum simpliciter The Spirit doth not teach all Saints all things that are freely given them of God Many Saints doe not know they are justified or sanctified that Christ or Heaven is theirs and yet are reall Saints and the text saith Mr. Leigh is to be understood chiefly of that knowledge All that the text proves is this that the Saints may know by the Spirit the things freely given them of God It doth not prove that they doe know all of them the things given them of God Nor that they doe know all the things given them of God But a word more Sir before you and I part with this text Doth not this text look as if it were to be understood of a reflex knowledge such a knowledge by which a man knows that he knows The originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth signifie a certain and infallible knowledge so Col. 3.24 Col. 4.1 and if it so signifie here you doe ill to apply it to a direct knowledge The words seem to argue such a knowledge as is infallible and thus surely every Saint doth not know the Scriptures I perceive you were afraid we should tell you that the things here spoken of are those good things which God hath prepared for them thaâ— love him So Pareus understands it as indeed the coherence tell you v. 9. and the knowledge spoken of an infallible perswasion of our right unto them And to defend your selfe you tell us That these things cannot be revealed to the soule but in and by the Revelation of the Gâ—spel and word of God I am glad to heare you of that mind that God hath grounded you in his truth against Enthusiasmes But sir I must tell you they may be known to us by the hearing of the word of God opened to us and preached to us and usually are so And therefore it will not follow that a Christian in order to his knowledge of them must have in himselfe the spirit of interpretation You further tell us That the promises are the things freely given us of God some of them at least 2 Pet. 1.20 Truth Sir and the Spirit must make us to know that these promises belong to us but doth it therefore follow that every Christian must have an ability to open all the Scriptures Many of the promises those especially of greatest concernment are so plainly written that he that runs may read and understand them Some of the promises indeed are darker Nor doe I think every Christian hath an ability to understand all the promises fully but God is pleased to enable his Saints to understand the promises so many of them and so far as they are necessarily to be understood in order to his salvation But we Sir that are as much versed I believe and something more then those not in the Ministry with the workings of Christians spirits finde it by experience that Gods dearest Saints oft times put strange interpretations upon the promises which is evidence enough that the Spirit doth not enable all Saints to know the true meaning of them But I return again to the 11. and 12. pages Having laid down for a position that all the Saints have a seminall vertue enabling them to expound Scriptures you come to enquire the cause why it doth not appeare and you are pleased to charge it upon us saying The Preachers preach and the people believe there is no such power in them nor to be exercised by them and therefore the peoplâ— never look after it Upon this you dilate p. 12 13. shewing how gifts are improved by exercise and lost by neglect of it a thing no one ever denied that I know And there you take upon you to give us a fatherly advice Let the Preachers tell the people there is such a seed in them and presse upon them the necessity of improving it To all this impertinent discourse I shall answer briefly That the Preachers are charged falsely we doe desire all that fear God to stir up the guift that is in them to be much in reading and studying of the Scriptures to meditate upon them to instruct their families out of them Indeed we doe not presse them to preach for if you mean by guift 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the office in which sence the Apostle useth it 1 Tim. 4 14 we believe according to that Scripture that that guift is given them by the laying on of the hands of the Presbytery That is that by ordination they are impowred to the exercise of that Office But you tell us That such as have this fire within them cannot well forbeare for it is like new wine or materiall fire within them which cannot be kept in but will break forth Amos 3.8 Acts 4.20 Jer. 20.8 9. Psal 39.2 Joh. 1 41 45. Jo. 4.28 29 Job 32.19 20. Severall Scriptures but strangely applied
expectationem novae revelationis simus suspensi Calv. ad loc are very suspicious The Apostle saith God who at sundry times and in divers manners spake in times past unto the Fathers by the Prophets Hath in these last dayes spoken to us by his Son Heb. 1. v. 1 2. God was wont of old before his word was fully written to speake by visions and dreames but now his word is a full rule and he seldome speakes any other way It is a great question whether God now speakes to any of his Saints by visions or dreames Sâ—mnia sunt fatuâ—â— veritates Alexander â—b Alex. Non debemus expectare revelationem vel externam vel internam ubi ministerium adest Luther loc com cl 4. p. 35. The Poets tell us of Somnia Eburnea et Cornea the Schoolmen of Somnia divina Physica Diabolica Experience tels us that Alexander ab Alexandro was mistaken when he told us dreames are truths to come and Aristotle argues against divine dreames All determine it is a very hard matter to know an impression made by God in a dreame from one made by Satan or arising from the vapours of a disturbed body and a disordered head God did thus heretofore reveale himselfe but now he hath spoken by his Son Heare him Impressions Impulsions Motions c. comming from the holy Spirit are but sealings and impressions of some divine truth Saint Augustine tells us how in a conflict of spirit not being able to gaine comfort from the Scripture he set himselfe to prayer and he heard as it were a voyce from â—he other roome Take up and Read Tolle lege Tolle lege take up and â—â—â—d he tooke up the Bible and Read and from the first portion of Scripture he read his Soule received comfort it is very possible that a Christian may think he heares the voyce of the Spirit immediately Tantum audio conciones lego Scripturam utor Sacramentis nullas apparitiones angelorum habâ—â— Iâ—therus foretelling him things to come perswading him of this or that truth sealing to him his hope in the Lord Jesus putting him upon some action But if it be the voyce of the Spirit it sayes Take up and Read it directs him to some promise which he closeth with for comfort or to some prophecy which it perswades him of the fulfilling of or to some precept to the practise of which it obligeth him and sealeth unto him a true and congruous interpretation of that Scripture which shall not crosse other Scriptures nor the Analogy of Faith Impressions made upon Christians spirits concerning things to come shall undoubtedly come to passe if they come from Gods spirit for that is omniscient and doth not worke in us perswasions of a lye But they may come to passe and yet not be wrought by Gods spirit that this is so is plaine Deut. 13. 1 2 3. and the Reason is plaine because the Devill certainly knowes many things that shall come to passe being in their naturall necessary causes and can guesse at more by his vast knowledge of all motions and translations past and being in the world of all humours and dispositions of people and their severall counsels c. 7. Seventhly I conceive that Impressioâ—â— made upon our Spirit after prayer are not alwayes 〈◊〉 trusted It is generally thought that those that seek God if after prayer they find impressions to do the action concerning which they enquire of him these must be lookt upon as comming from the holy Spirit I humbly conceive this may be a grosse mistake in these cases Pastum feci cum domino deo meo ne vel visiones vel somnia vel etiam Angelos mihi mittet Contentus enim sum hoc dono quod habeo Scripturam sanctam quae abunde docet suppeditat omnia quae sunt necessaria cum ad hanc tum ad futuram vitam Luther If a Christian having a sufficient rule in Gods word to guide or forbid him shall yet either neglecting to looke that out or not being willing to follow it go and aske counsell of God whether or no he should do an action which God hath in his word plainly forbidden him to doe this is like Balaams going to God to know whether he should curse Jsrael or no. I conceive we must looke the word to know what to doe in an action and then seek God to guide us in the doing and for the matter of our actions we are onely to seek God to shew us his mind in his word Secondly in case an action be to me doubtfull that I cannot see the word directing me to nor forbidding me expressely but I think there are some generall rules which I thinke may warrant me and I upon that goe and seek the Lord it may be after my first prayer I find my spirit relucting against it and it may be some piece of Gods word seemes to me against it yet for all this I am so byassed to the action that I will go seeke God againe this is now a tempting God and in such a case the Lord may give the Devill leave to give a man his answer as in Balaams case Thus Christian I have given thee some rules by which thou mayest know whence those motions impressions suggestions impulsions perswasions which thy selfe or others have come whether from the spirit of God Valdesso consid 25. or no. I finde some other notes given by Valdesso and others But not being as I conceive certaine I have omitted them This was a taske fitter for a more able head and pen then mine Christians but I may say as Elihu Job 32.6 7. I said I am young and you are very old wherefore I was afraid and durst not shew you my opinion I said dayes should speake and multitude of yeares should teach wisdom But there is a spirit in man and the inspiration of the Almighty gives him understanding I expected that some of my Reverend Fathers should have discussed this necessary point and appeared in the vindication of the most holy Spirit I waited long but I saw none But continually heard of leud opinions and vile actions father'd upon the holy Spirit as the perswader of them and instigatour to them this this made me that for the Lords sake and for his Spirits sake and for the precious soules sake of many of Gods Saints I could be no longer silent to heare men foretell things to come vent errours and Blasphemous and ridiculous and erroneus opinions and father them upon the Spirit Nor may the heterogeneus nonsensicall interpretations of Scripture which come in these dayes from many that pretend to be Saints be with less blasphemy father'd upon the Spirit of God I come therefore now closer to the matter to speake of the Spirit how far it assists the Servants of God in the interpretation of Scripture and how a man may be knowne to have had his guidance in interpretations of Scripture from Gods most
words to any other sence then that to which the Apostle brings them and in which he interprets them He promiseth the Spirit to all flesh but not prophecying to all flesh This God giveth to all to have their hearts made heavenly carried up to him But he doth not promise to all that they shal understand all knowledge and the sence of Scripture In the next place let us heare what learned Mercer saith Nunc prophetia de Spiritu Sancto quam die Pentecostes fide dignus testis Petrus impletam dicit misso Spiritu Sancto Mercerus ad loc qui fecit ut Apostoli magna virtute testimonium darent resurrectioni Christi qui antea id docere immo ne in publicum quidem prodire audebant De sententiae ergo tempore modo impletae prophetiae constat This prophecy saith he is concerning the Holy Ghost and Peter who may be believed applies it to the day of Pentecost when the Holy Ghost was sent the Apostles by his great power gave testimony of the resurrection of Christ who before durst not teach it nor come out in publique Concerning therefore the meaning of the prophecy the time and manner of fulfilling it is plaine But let us enquire a little further for I would faine know that man that would pretend to a better judgement in expounding Scripture then St. Peter had or after he had said This is that was spoken of by Joel would presume to say No it is another thing Let us heare what Gualther upon the place saith Gualtherus ad loc Initio de Spiritus Sancti missione vaticinatur Post haec effectus Spiritus Sancti Joel commemorat Prophetiam nimirum sub qua donum linguarum quoque comprehendi ex Petri interpretatione patet Prophetare antem dicuntur qui de arcana dei voluntate de rebus futuris differunt Paulus verbi hujus significationem latius extendens eos quoque prophetâ—re dicit qui vel Scripturas ipsi exponunt vel aliorum interpretationes attenti audiunt In praesente tamen ac vaticinandi dono penitiori mysteriorum Scripturae cognitione Ioel loquitur Prophetabunt inquit filii vestri filia vestrae id est ex illis passim orientur qui futura praevideant quique Scripturae arcana eruendo illa commune omnium institutioni consolationi accomodent At quae hic promittuntur mox post ascensionem Christi praestari caeperunt quando Spiritus Sanctus super Apostolos delapsus visibili specie illos Scripturae sacrae linguarum cognitione ita illustravit ut hostibus quoque admirationi essent qui illos homines idietas illiteratos esse sciebant Eosdem quoque visiones vidisse in somniis de rebus gravibus necessariis admonitos fuisse Petri Pauli exempla satis testantur Iidem quoque futura praedixerunt quales nimirum novissimi saeculi mores futuri sint utque Antichristi tyrannis Ecclesiam horribili modo sit vastatura quo totus Apocalypseos liber referri debeat quid quod Philippo quatuor filias pr phetantes fuisse Lucas tradit Nec Apostolorum modo tempore prophetandi donum floruit verum etiam aliquot saeculis deinceps sicuti historiae testantur Theodoretus Episcopus suo tempore aliquos fuisse scribit qui singulari Spiritus dono instructi futura praedicerent Quia vero donum hoc singulare fuit ea Scripturis abunde jam tradita sunt quae nos scire necesse est donum hoc ut alia pleraque cessavit First saith he he prophecieth of the sending of the Holy Ghost Then saith he he speaketh of the effects of this Spirit to wit prophecy under which it is plain from St. Peters interpretation that the guift of Tongues is comprehended They are properly said to prophecy who discourse concerning the secret will of God and things to come Paul doth extend the signification of this word further and saies that they prophecy that expound Scriptures or attend diligently to others expositions But here the Prophet Ioel speaks concerning that guift of prophecy in the more accurate knowledge of the mysteries of Scripture Those things which were here prophecied of began to be fulfilled immediately upon the ascension of Christ When the Holy Ghost descended upon the Apostles in a visible shape and did enlighten them with the knowledge of Scripture and of the tongues so that they were an admiration to their enemies who knew them to be illiterate men and ideots The examples also of Peter and Paul witnesse that they saw visions and were warned by God in dreams of things weighty and necessary to them And they foretold things to come as what should be the manners of the last times and how the tyranny of Antichrist should waste the Church in a dreadfull manner And Philip had foure daughters prophetesses Neither did this guift of prophecy only flourish in them very times but some ages after as Histories witnesse V. Theodoret witnesseth that there were some in his time who were furnished with this singular guift and foretold things to come But because this guift was singular and now those things are delivered in Scripture which it is necessary for us to know this guift as also many others is ceased Petrus secundo capite Actorum dicit hanc prophetiam amplectam fuisse quum missus est Spiritus Deinde hic prophetae non loquitur de publico munere docendi c. Calv. ad loc Mr. Calvin upon the Text saies that Peter witnesses that this prophecy is fulfilled and saies that Joel doth not here speak of the publique work of teaching for he calls those Prophets that were not call'd to that but were enlightned with such a degree of knowledge that they might be compared with Prophets Haec de Spiritu Sancto misso in Apostolos in die Pentecostes dicta dubitare non possumus cum habeamus ipsorum Apostolorum principem expositorem Ribera ad loc St. Hierome rests upon that interpretation that St. Peter makes and spends his time only in proving the coherence of the words before and after to that sence Deodate restraines it to certaine times and certain persons Acts 2 17. Indeed I finde our own late Annotations and one single Pareus the latter of which speaketh it expresly the other in effect That they think it is to be restrained to the day of Pentecost But suppose those two were two hundred what were they to one Peter who long since told us This is that that was spoken of by the Prophet Joel For the former part of the verse I will poure out my Spirit I will easily grant you a truth that God under the Gospel doth grant a larger measure of his Spirit then he did under the Law viz. his Spirit of grace and supplication and sanctification but for the prophecying spoken of God hath fulfilled his word saith Peter Whereas you say sixthly that other paralel Scriptures speak the same in effect
callings I grant it you You say 1. It is given them for this purpose Right 2. God requires it you say 1 Pet. 4.10 11. You are afraid we should say that that Text is onely to be understood of gifts given to men in office only and to prevent it you tell us it is improbable for 1. You say the Epistle was written to the Jewes amongst whom were as you thinke few regular Churches 2. The words are generall and so not to be restrained I know none sayes that the gift there spoken of is to be restrained to gifts given men in office but it may much be questioned whether the gift there meant be not â—ffice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the same word there used that is used 1 Tim. 4.14 and there office is plainely meant and then it followeth as stewards of the manifold grace of God now stewards is a name of office applyed to Ministers and officers 1 Cor. 4.1 Tit. 1.7 and no where in Scripture applyed to private persons not in office But you thinke there were no regular Churches amongst the Jewes and so no officers what thinke you Sir of the Elders mentioned 1 Pet. 5.1.2 that are commanded to feed the flocke of God amongst them taking the oversight thereof not by constraint c. Was not that flock of God under the oversight of Elders a Church thinke you But the words are generall and therefore to be understood of all Christians and all gifts Truth Sir if there were no other Scriptures to limit them nor are the words generall neither if Christians have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there spoken of I passe over your other five reasons as proving nothing that I have denied nor any thing to your purpose CHAP. X. Wherein Mr. Sheppards 18 19 20 21 pages are examined and his tenth position and what he hath said to prove it is scann'd I Am come to the last of your Lifeguard your proposition is this That opening and applying Scriptures by private men one to another in a way of teaching reproofe Admonition Exhortation and comfort hath beene frequently blessed of God for the begetting of grace in the hearers and increase of it Now you have done us the favour to tell us what you meant all this while by expounding for your position I onely am troubled you have not told us when and where and how and that you have used the word frequently For the proofe of this you appeale to experience saying Let the Converters and Believers of our dayes be askt by what meanes they were brought into Christ and what it is that doth edifie them in the faith of Christ and doubtlesse they will tell us of other meanes also with Pulpit-preaching and by other men as well as Preachers in â—ffice To all I answer 1. Sir if you meane that God hath pleased to blesse the private labours of his people in their private exhortings and reprovings of one another to encrease Grace in the soules of his servants I doubt it not 2. But if you meane that God hath frequently blessed the publike preachments of persons not called to that office for the conversion of soules I doubt it very much 3. You make a very ill appeale to the Converts of our age Perverts there are many but the Lord knowes few converts and very strange believers and professors appeale Sir to the old puritanes of formes ages aske them by whom God spake to their hearts 4. Gods making use of such meanes as private admonition or reproofes to convert souls doth not prove that this is Gods great ordinance for that end Waldus the father of the Waldenses confesseth his conversion to a sudden death of a friend or companion of his but yet none will say sudden deaths are Gods ordinance for conversion 5. God may sometimes possibly begin a conviction by a private reproof but I believe he usually makes use of his word Preached to beget Faith and to perfect the work Lastly I say the holy one is not limited but I believe you would be posed to bring me one good instance of a soule converted from a loose and profane life to an humble close strict walking with God in truth and uprightnesse that hath sate under no meanes but onely the Preaching of a private person that not being called to the office of the Ministry hath yet set upon that work it were easie to bring you five hundred that have been perverted I appeale to all the Hereticks and Blasphemers in England all the Antinomians Antiscripturists Antitrinitarians Ranters where did any of you learn your principles was it with constant hearing of the Ministers of the Gospell or rather was it not with hearing men that without any call but upon the pretence of their gifts undertooke to expound the mysteries of God And Sir if three have been this way converted and edified and the soules of five hundred perverted and destroyed what becomes of your proposition or to what purpose is it brought us To your proofes That God doth hold forth those duties and ordinances as meanes of Grace 1 Cor. 7.16 Math. 18.15 16 17. Jam. 5.19 20. we grant it and they are so when performed regularly the woman may be an instrument to save her husband 1 Cor. 7.16 But not by Preaching to him but by carrying her selfe as a believing wife before him Math. 18.15 16 17. proves it concerning private admonition but prove Sir by any Scripture That the teaching Brother not called to the office hath a promise made to him You tell us secondly that it is the word that doth regenerate Yea and this very controversiall truth doublesse you prove by a whole line of quotations Fewer would have served the turne you should lay most proofe Sir upon the weakest cause He that dispenseth it is but the conveyance or conduit-pipe by which it is carried 1 Cor. 3.5 Very much truth doubtlesse but to what purpose doth any speak otherwise hence you infer that the word is the same in a private as in a publike officers mouth True Sir it is so materially but not formally the one speaks with authority the former only as a Scribe the one as Christs messenger particularly entrusted the other without any such commission By this time your conscience checks you that the Apostle Ro. 10.14 15 16. and you in this doctrine are not of a minde and p. 19 20 21. you spend to answer that unanswerable place 1. You grant that the Preaching of the word by a Preacher in office is the speciall and common way of gathering in men to Christ and a singular ordinance for increase of men gained and converted yet this is not the onely meanes nor all the Ordinances of Grace for there are many more that men are to attend upon for their edification and growth in Grace as well as this Sir for this concession we thanke you for we are beholding to any one that in this erroneous age will give an assent to any truth
that can expound Scriptures 2. They may have a large understanding and knowledge in the Truth of God revealed in Scriptures necessary to salvation by considering the scope of Scripture hearing the Scriptures preached and expounded and the Spirit of God perswading their hearts of the truth of what they heare Fifthly you tell us That the preachers will grant you what is so clearely and plainly held forth that the knowledge of heavenly truthes in Gods word is the gift of God attainable onely by the spirit of God and not by any humane power and strength 1 Cor. 2.14 Rom. 8.5 6. Jude 19. Jo. 7.15 16 Jo. 6.44 45 Acts 13.48 Acts 16.14 Math. 11.25 Mat. 13.11 Jo. 16.13 Lu. 12.12 Jo. 14.26 Is 50.4 5 Psal 25 14. Jo. 7.17 Gal. 1.2 14 15 16. 1 Cor. 2.1 2 10. Math. 16.17.11 25 27. Rev. 3.18 Lu. 24 45. 1 Cor. 1.19 20 22 25 26 27. Jo. 7.47 48. Phil. 3 7. 1 Cor. 3.18 19 20. Here are many Scriptures brought I wish they be not wrested But this is usuall I saw a Pamphlet lately had ten times more to prove a man might lawfully beat his wife To answer therefore I will tell you how farre we grant you 1. We grant you that a saving practicall experimentall and a comfortable reflex knowledge of God and of the truthes of God can only be from the spirit that is the spirit can only teach the soule to come to Christ and lay hold upon him the spirit can onely teach the soule experimentally and effectually that its condition is an undone condition that there is a sweetnesse and excellency in Christ above ten thousand worlds this those Scriptures you bring 1 Cor. 2.14 Jo 6.44 45. Acts 16.14 Math. 11.25 Math. 13.11 2. We grant you that the Spirit can onely teach the Soul reflexively Reflexivè V. D. August t. 1. confes l. 11. c. 3. the Minister teacheth that God hath promised that whosoever commeth unto Christ shall not be cast away but is elected justified sanctified c. This some other Scriptures prove Psal 25.14 1 Cor. 2.10 11 12. 3. Thirdly Persuasivè we grant you that the Spirit only can teach perswasively we may beseech God alone can perswade Iaphet to come and dwell in the Tents of Sem we may teach people that it is Gods will they should come to Christ but the Spirit alone can perswade them to come Jo. 6.44 45. 4. Fourthly we grant you that the Spirit doth guide us in the interpretation of Scripture upon earnest seeking Ego fateor charitati tuae solis iis Scripturarum libris qui jam Canonici appellantur didici hunc honorem timoremque deferre ut nullum eorum authorem scribendo aliquid errâsse firmissimè credam c. Aug. t. 2. ep 19. cap. 1. Spiritum Sanctum esse summum Scripturae interpretem dicimus quia ut nos certo simus persuasi de vero Scripturae sensu oportet nos per Spiritum Sanctum illuminari alioqui nunquam illam quae fidelium mentibus inest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assequemur etsi omnibus mediis utamur Sed haec est interna tantum persuasio nos ipsos tantum attingit alios enim hoc modo non cogimus Quod vero ad externam persuasionem attinet dicimus ipsam Scripturam esse sui ipsius interpretem ac proinde ad externum ipsius judicium veniendum esse ut aliis persuadeamuâ— in quo utendum est mediis Whitakerus de Interpret Scrip q. 5 c 3 ad finem cap. but this may be but a common work and is in the use of meanes but he did infallibly guide the pen men of Scripture and the first planters of his Gospell Jo. 16.13 and still he doth guide humble hearts yet not all Saints that undertake the expounding of Scripture publikely for then all their exposition should be infallible and so no preachers exposition is though never so holy never so learned indeed St. Hierom thought his was as it seemes by one passage in Apolog contra Iovianum Vbicunque scripturas non interpretor sed libere de meo seosu loquor arguat me quilibet but St. Austine otherwise in Ep. 19. ad Hieron c. 1. Learned Whitaker in q. 5. de Interp. Scrip. c. 3. doth determine against the Papists that the holy Ghost is the highest interpreter of Scripture because saith he we must be enlightned by the Spirit of God that we may be perswaded of the true sense of Scripture for without this saith he though we should use all meanes yet we shall never attaine to that full perswasion which is in the Saints hearts but this saith he is but an inward perswasion and onely respecting our selves for we doe not thus perswade others But now for the outward perswasion the Scripture is its own interpreter and we must go to the Scripture to judge if we will perswade others and in that we must use meanes Lectio inquirit meditatio invenit oratio postulat contemplatio degustat quaerite legendo invenietis meditando pulsate orando aperietur vobis contemplando Aug. V. Whitakerum ib. Thus Sir the spirit guides into truth 1. Perswading us infallibly sometimes of those truthes of God necessary to salvation 2. Guiding his people in the search and enquiry of truth yet not giving them such a speciall infallible assistance in expounding Scripture alwayes that they cannot erre 3. Nor doing of it extraordinarily but in the use of meanes what those meanes are Dr. Whitaker tells us excellently c. 9. of the same question 1. Prayer 2. The understanding the Tongues 3. A consideration of the words whether they be proper or figurative limited or not limited 4. A consideration of the scope of the place the matter the pen man the time of writing c. 5. Comparing Scripture with Scripture like with like and unlike with like Qui his mediis sic uti valet opinionis sue perversitatem ac praejudicium partiumque studium deponet quo multi in omni causa utuntur poterit ille quidem Scripturas si non in omnibus locis et in plerisque si non statim ac tandem aliquando intelligere Whitakerus ib. 6. A consideration of the Analogy of faith Lastly saith he Because the unlearned cannot use these meanes right they should goe to the learned read their books consult their common lawes and expositions argue with them thus saith he St. Hierom and St. Augustiâ—e and the Fathers did and saith he they must take heed they doe not give too much to them and thinke the exposition is true because theirs but because it stands upon the authority of Scripture and sanctified reason he concludes He that will thus use these meanes and lay aside the perverse opinion and prejudice of his own wit and parts which many use upon all occasions he may understand the Scripture if not in all places yet in most though not presently yet in some time Thus Sir the spirit doth guide into
they that say so blaspheme the true and holy and pure Spirit and thou art under an high temptation to blaspheme that Spirit if thou findest thy selfe inclined to believe such Notions truth or that the Spirit of God gives thee any such directions or puts thee upon any such actions Take for this two scriptures Isa 8.20 To the Law and to the Testimony if thy Notions V. Valdesso divinae consid consid 86. Impulsions Motions Perswasions be not according to that there is no light in them no they come from the spirit of darknesse Take yet another plaine Scripture concluding this case 1 Io. 4.1 2. Beloved believe not every spirit Sensus verborum Apostoli est non temere omnibus credendum esse qui doctrinae suae spiritus sancti authoritatem pretexunt Id si demonstrare velint dei verbum proferant oportet quosi destituuntur varis erit omnium quorum testimoniis nituntur authotas Memorabilis omnino diligenti consideratione dign ssimus locus Voluit autem paucis verbis universa Christi mysteria comprehendere Iohannes V. Gualtherum ad loc but try the spirits whether they are of God because many false Prophets are gone into the world hereby know yee that the spirit is of God Every spirit that confesseth that Jesus Christ is come in the flesh is of God v. 3. And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God c. Whence I gather 1. That the motions impulsions perswasions which we have are to be tryed whether they be of God for there may be such not from God 2. That all such motions impulsions perswasions c. as are contrary to the great truths of the Gospell are not of God From whence it is plaine that a pretended Spirit is not to be believed against a written word indeed we have two cases in Scripture contrary to this God moved Abraham to sacrifice his sonne Gen. 22. and that other of Phinehas killing Zimri and Cosbi contrary to the revealed will of God V. Dr. Willet in Gen 22. v. 1. before the Law in Cains case and after the Floud to Moah Gen. 9.6 and under the Law to that Commandement thou shalt doe no Murther Many things are said by the learn'd in both cases I thinke a little will serve the turne Had not holy Wit reveal'd to us Gods immediate command for the first and his immediate approbation of both we could have said neither of them had come from Gods holy Spirit But Secondly If we thinke we have a motion to any thing that is besides the word of God Posteri sugiant detestentur revelationem novarum doctrinarum custodians mandatum illud coelestâ— Hunc audite id est Evangelistas Apostolos Hos legani audiantâ— Quod si praeter hoc aliquid revelatur oportet ut habeat analogiam fidei ut sit revelatio intell ctus Scripturae alio qui est diabolica Luther loc com cl 4. c. 20. that motion or impulsion is very suspicious the reason is this because the word is a light to our feet and there is no action of man but if it be lawfull it is commanded or allowed by some Generall or particular precept the word is a sufficient rule and if I thinke my action is a case there is nothing about it in that Booke this is my temptation and the Devil probably is about a designe to draw me to an action against the word and as his policy in order to effect that he tells me my case is not to be found there but I must seek for an immediate Revelation to this purpose that he might meet me and reveale his mind to me Rom. 14.23 Whatsoever is not of Faith is sin now not sin or motion to it can be from God Faith must have Gods word for the Object nor can any action be of Faith which is not done out of a praevious perswasion from the word of God that it is lawfull If we be in the darke as to an action we may go seeke God that his Spirit would shew us his rule in his word but I would never trust any voyce of the Spirit that should not be seconded by the word though I could see nothing in the word plainely forbidding me 3. We may judge of the pretended motions inspirations revelations c. much from the persons that pretend to have them and here I shall give you a note or two Consider 1. If the persons be any way distempered in their braine in some fits of phrensy or the like if they be V. Gul. Patisiensem 2. par de Universo p. 3. c. 13. p 981. 4. col p. 989. c. 18. they may meerely come from their disordered naturall Spirit or from the Devill and so if they be much gone in melancholy the Devill oft-times abuseth such tempers their naturall Spirits being most disposed to it yet melancholy is often made Gods servant too but in such cases the impression or perswasion is very disputable 2. If the person be a woman the Revelation or impression is also very disputable saith Eusaeus and truly I thinke not without cause for you finde Gods Revelations to women very rare in the old Testament in this extraordinary way I meane it of extraordinary impressions by way of prediction or counsell and direction or the like for such impressions as tend to the private salvation of the soule doubtlesse women have them as frequently as men But for any other they are very suspicious saith Busaeus ever since Eves time 3. Such motions impressions Eas vero cogitationes quae justitiae veritatis nos admonent tota devotione suscipientes divinae d gnationi gratiam habeamus Bernar. t. 1. 493. B. and perswasions c. are very suspicious if made to wicked and profane men if the Lord thus discovers himselfe to any these are his secrets and Psal 25.14 The secret of the Lord is with them that feare him The Spirit of God may make impressions upon the spirits of wicked men c. move them but to what To Faith and Repentance The Spirit of God hath no neare intimate communion with those that feare him not yet two instances we have in Scripture if no more of Gods revealing himselfe to men of whose piety we have no Evidence to Pharoah Gen. 41. and to Nebuchadnezzar in Daniel Dr. Willet answers these very well Willet in Gen. 41. q. 7. that Joseph and Daniel had the Revelation not Pharoah and Nebuchadnezzar they onely saw sights and could make nothing of them 2. God indeed for his owne wise ends did to these great Princes manifest himselfe in visions that they might be better friends to his Church V. Pareum ad Gen. 41.25 but they were no ordinary persons neither was Gods minde interpreted to them 4. Fourthly Impressions and revelations and impulsions c. comming in extraordinary obsolete wayes Significat non amplius esse causam cur
holy Spirit in order to which observe as truths 1. That all Scripture was of divine inspiration holy men spake as they were inspired by God saith the Apostle 2. That all Scripture being dictated by the Spirit the Spirit of God is best able to interpret it and to guide others in the interpretation of it 3. That in the want of meanes and to supply the necessities of the Church in the primitive times God was pleased miraculously and immediatly enabling some that were illiterate and not at all versed in the study of the Scriptures to know his meaning in the deep miseries of them that they could not onely foretell things to come but also eminently open and infallibly expound Scripture and this was that prophecying spoken of in the new Testament 1 Cor. 12. ch 13. ch 14. and was an extraordinary manifestation of the spirit by which God supplyed the necessities of his Church in those first times this continued from the dayes of Pentecost some yeares and decreaseâ—â—owards the latter end of the Apostles dayes 〈◊〉 is not to be expected now 4. That the spirit of God now dwelling in all the Saints doth enable them so farre to understand the meaning of God in his holy word as is necessary to their Salvation and by its speciall worke in the Saints gives them a reflex speciall knowledge that the promises are their portion and Christ is theirs shewing them their particular right upon their hearing of the word Preached or Reading of it or seeking him by prayer yet this latter it doth not constantly but sometimes 5. That in the understanding of the meaning of the Letter of Scripture the Spirit of God doth by a common worke helpe those that with humble hearts waite upon him for such assistance 6. That this helpe of the Spirit is added to the use of meanes and given us so such meanes as are the knowledge of Tongues studying the Scriptures prayer comparing Scripture with Scripture and not by immediate inspiration without meanes 7. That thus the Spirit helps by enlightning our understandings and judgements raising up our naturall parts bringing to remembrance what we have heard paralell Scriptures or the like 8. That although the Spirit in the use of meanes doth thus helpe us yet not by such an infallible helpe as a Christian may alwayes be assured he doth not mistake though sometimes he may have 〈◊〉 a full perswasion much lesse so as he may 〈◊〉 â—ver his judgement to others as infallible except they see it agree with other Scripture Nunquam enim Deus fortunat laborem eorum qui non sunt vocati quanquam quaedam salutaria ad serant tamen nihil aedificant Lutherus 9. That the Spirit of God in this way of assistance doth most accompany and may be most expected of those who most use appointed meanes and who are called of God to this publike worke the Spirit of God being most promised to such and using to assist all in their callings and things necessary for them not those who act out of the sphere that God hath set them in 10. That those that do use means and are by office to interpret Scriptures and are learned may not have the assistance of the Spirit through their owne negligence or curiosity or neglect of seeking God or want of an humble heart in serving God and seeking of him all this Christian is truth and old puritanisme But now this is that which is denyed 1. That the Spirit of God which dwells in all the Saints by vertue of that inhabitation doth inable the Saints to understand the Scriptures so as to be able to expound them to others 2. That the Spirit of God doth by any such immediate way helpe Christians to understand Scriptures as he did helpe the Saints in primitive times by by the guift of prophecy 3. We deny That the spirit of God in times when the meaning of his word may be understood by meanes doth inable the Saints without meanes yea and out of their callings too to expound the holy Scriptures to publike auditories indeed were there a case of necessity that the Church of Christ could not be supplyed otherwise but by some that could not use due meanes to gaine the meaning of Scriptures the assistance of the spirit might then be lookt for in an extraordinary way but when there is no such necessity but God hath liberally supplyed his people with meanes both to gaine the knowledge of Scriptures and ordaining some to that office we deny that any have any promise for any such extraordinary assistance nor have any such granted to them This is that I deny Now every errour Christian is founded upon a mistake of some truth an Errour being a monstrous production being begotten by the Devil upon a crotchecall head or an ignorant head and a proud heart and as every monster hath something of the species which it represents in respect of which it is either deficient or redundant so hath every Errour The truth's something of the species whereof is kept in this Errour thou hast heard and also wherein this appeares to be a monster being a redundancy to those truths and something more then they hold forth And indeed it is necessary that one of those three last mentioned should be held as a substratum to this irregular practice of unordained mens Preaching For if we should lay that truth aside that all that publikely Preach must be in office and onely hold the other That all that expound Scripture must have a guift and ability to doe it which Mr Sheppard grants yet we should have enough against the Preaching of the most and one of a thousand Christians would scarce be found fit according to that to be a Preacher if we still hold this truth That this guift is not common to all Saints by vertue of the spirit given them viz. the sanctifying spirit but onely given by the use of meanes by the studying of Scripture weighing the Originall considering paralell Scriptures weighing coherences and consequences still it will follow That those onely may preach who are enabled to doe this who can search the Originals consider paralell Scriptures and judge if they be paralells who can understand and weigh coherences and consequences c. and this would argue very few guifted men fitting Being neither 1. Inabled to allow themselves times to do it nor yet 2. Having naturall or acquired abilities to do it if they had time therefore it stood Mr. Sheppard in hand to maintaine the other notions That they have an immediate assistance to it by the Spirit dwelling in them as Saints An opinion as much ridiculous as dangerous for if this were true then as I have urged 1. None but such as have the spirit thus dwelling in them and are Saints could give a true interpretation of any portion the contrary to which is evidently true 2. No Saint could erre in any interpretation of Scripture or application of it why because
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 dâ—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 mà gni montes pendent according to the Gospel rule Now what that is you tell us 1 Tim. 5.22 Lay hands suddenly on no man And Acts 13.3 To the Law and to the Testimony Sir Is 8.20 Except we could finde some ordinations there without this we cannot make so slight a businesse of it especially when the holy Ghost layeth so much weight upon it as to expresse the whole ordinance of ordination by it 3. A third thing you say was granted is That such as intend the ministry and are to be set apart for it may as probationers preach publikely and that Batchelours of Art may common-place in a Chappell to the end that their Abilities may be tried and judged This indeed is granted you by Mr. Hall Pulpit guarded p. 4. Vindiciae minist 17. V. Mr.
you have quoted none that doth You have indeed brought in many but you have brought them in against their wils so none of them speake to prove what you would have them viz. that it is any where prophecied that the guift of prophecying and understanding the mysteries of Scripture by an extraordinary inspiration of the Spirit should abound under the Gospel as a standing guift to all the Saints Indeed most of them prove an increase of saving knowledge practicall experimentall knowledge of God and of things necessary to salvation and possibly of the knowledge we are speaking of to be acquired by ordinary means and waies but none of them of such an immediate inspiration to make them understand the Scriptures so as to be able to expound them where they are darke and their sense not obvious Nor doth that place quoted by you Mat. 11.11 prove any thing at all it being clearly to be understood of Christ whom the Jews counted least in the Kingdom of Heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl in loc V. Dickson in Matthaeum You bring another reason p. 9. to prove that the people are to abound in the knowledge of the Scriptures as well as the Preachers Because they have many uses to put it to viz. to teach reprove exhort c. But all this they may doe though they have not so full a knowledge of the Scriptures as Preachers are and ought to have I grant you they are to labour for a knowledge in the Scriptures but not that they are tied by duty to seek for such a measure of knowledge as the Preacher is bound by duty to seek after But I hasten to your fift proposition p. 9 CHAP. VII Wherein is examined Mr. Sheppards 9 10 11 12 13 pages and his fifth proposition scann'd and examined YOur fifth proposition is this That the guift of Scripture exposition and explication being a part of the prophecy which doth now remain in the Church is a guift common to all the people of Christ out of Office as well as the preachers of Christ in Office This now well proved were worth something to your purpose Here are two things to be proved 1. That the guift of Scripture exposition and explanation is a part of the prophecie which doth now remain in the Church 2. That it is a common guift I am mistaken if I finde either of these well proved You should have proved the former first but you begin with the latter and I will follow your method Now to prove that this is a common guift you would prove 1. That all Gods people have Gods Spirit Jam. 4.5 1 Thes 4.8 1 John 4.13 Rom. 8.9 2. That this Spirit is a Spirit of illumination and Scripture interpretation Zech. 12.10 Rom. 8.15 26. Eph. 6.18 3. That by this they are or may be enabled to see the sense and meaning of Scripture 1 Cor. 2 12. Eph. 1.17 18. Jer. 31.33 Psal 40.7 8. Jo. 3.27 Jo. 10.26 Jo 6.44 45. Matth. 13.11 12 16. This is the substance of your ninth and tenth pages For the first I grant it that all Gods people have the Spirit But Sir surely you were not guided by this Spirit in the interpreting of Scripture when to prove this you quote Jam. 4.5 The words are these Doe you think that the Scripture speaketh in vain The spirit that dwelleth in us lusteth to envy Is that meant of the holy Spirit of God think you But the thing is truth that all Gods people have the Spirit now let us make it into an argument Whoso hath the Spirit of God hath the guift of expounding Scripture But all Gods people have the Spirit of God Ergo they all have the guift of expounding Scripture Nego majorem Prove Sir your first proposition and to this purpose I suppose you bring your next medium and tell us that this Spirit is a spirit of illumination and Scripture interpretation in all that have it Your Logick is this If the Spirit of God in all that have it be a Spirit of Scripture interpretation then whoso hath the Spirit hath that guift But the Spirit in all that have it is a Spirit of Scripture interpretation Ergo. Nego minorem The latter proposition is false I grant you that the Spirit is a Spirit of interpretation that is that the Spirit can teach a man the meaning of Scripture for all Scripture is dictated by the Spirit and ejusdem est interpretari ac condere Yet let me tell you you are beholden to me for granting you this for you have not proved it You indeed bring in against their wils the Prophet Zachariah proving it Zech. 12.10 where are these words I will poure upon the house of David and upon the inhabitants of Jerusalem the spirit of grace and of supplications c. Here is no mention of the Spirit of Scripture interpretation Your other place is Ro. 8.15 26. v. 15. For you have not received the Spirit of bondage again to fear but you have rceeived the spirit of adoption whereby you cry Abba Father v. 16. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit maketh intercession for us c. Here is plain mention made of the spirit of bondage and adoption and supplication and intercession But you are a better Logician then I if you can from any of these Texts prove that the Spirit is a Spirit of Scripture interpretation though the thing be a truth Sir yet I say you are beholding to me to yield it you in arguing Nay I will grant you a little further that the Spirit of God in whomsoever it dwels doth so farre enlighten their minds in the knowledge of the Scriptures that they may see all that is necessary for them to know in reference to their own salvation But this the Spirit doth upon their reading and hearing imprinting a perswasion of the truth of what they heare and read upon their hearts But though I yield you easily that the Spirit is a Spirit of Scripture interpretation yet I deny that it is in all so Nay I shall question whether it be in any so as you would have it I grant you in these 1. That the Spirit doth dwell in all 2. That the Spirit can interpret Scriptures 3. That it doth doe as I have said But I conceive that which you would have is this That the Spirit by a secret immediate work doth enlighten men without the use of ordinary means such as are the understanding the tongues weighing consequences considering coherences c in the understanding of the Scriptures That a Saint quà a Saint by vertue of the Spirit dwelling in him is able to interpret any Scriptures so as to expound them to others This is a false and dangerous opinion I shall therefore spend a few words to shew you what assistance the Spirit of God ordinarily gives men in the opening of Scriptures That the Spirit of God hath by
guifts of the Spirit are given to every one but one to this Christian another to another something to all v. 29 Are all Prophets are all Teachers are all workers of miracles That very Text 1 Cor. 12.7 8. is witnesse enough against you Nor doth Rom. 12.6 prove that the use of this guift is not confined for it is confined to them that have it and those are onely such as are Officers if you mean by prophecying ordinary preaching which I perceive you take for granted though I shall shew you anon you have no reason to doe so For your third place Acts 17.11 that onely proves that searching the Scriptuâ—es is not confined to officers but people also may doe it and this none denies Your second reason to prove that they may use the guift is because they have the same guift the Preachers have The Argument is thus Those that have the same guift with others may use it as well as others But the people have the same guift Your Minor is undoubtedly false of the most Saints But suppose it were true you Major is fallacious If you mean using it in their places and relations none denies it if otherwise your Major is false For by such an argument I would prove that every one that hath the guift of a Souldier may exercise the Office of a Colonell or a Generall For the Scriptures you bring to prove they have the same guift I have answered them before But you say by this guift they did interpret in the Primitive times and for this you quote 1 Cor. 14.26 Acts 18.16 Acts 8.4 Acts 11.19 Here Sir you beg a question which is so great a piece of truth that I cannot give it you upon alms you must purchase it by a solid proofe if you have it viz. that the Prophecy spoken of in the New testament was not an extraordinary but an ordinary guift That they did preach I deny you not but what their guift was whether ordinary or extraordinary we will argue anon But thirdly you tell us that reasonably they should use the guift because they have occasion to use it to reprove exhort teach comfort This you told us before p. 9. I told you then this proves a private use but not a publique use of their guifts But you tell us fourthly that God hath commanded them to use this guift 1 Pet. 4.10.11 I have fully answered this place I mean this false glosse put upon it in my Vindiciae p. 57. to which I refer you You tell us That some say Page 15. none but those that are skilled in the Tongues can interpret Scriptures some places in it are so difficult To this you answer 1. That Preachers grant that such as want School-learning being duely called may be publique Preachers 2. You agree that somethings in Scripture are very hard to be understood but others easie 3. You take it that the knowledge of the truths of Gods Word is a guift of God attainable by the Spirit onely and not by any humane power and strength and this you promised after to shew This is to set up a man of Straw and then to spend time in undressing him I know none say that none can interpret or rather know the meaning of any place of Scripture but such as have skill in the Tongues In omni copid Scripturarum sanctarum pascimur appertis exercemur obscuris illic fames pellitur hic fastidium Aug. t. 1. p. 16. E. This indeed we say that none are so accomplished by means to doe it as they nay further that there are some Scriptures to the right interpretation and full interpretation of which a knowledge in the Tongues is necessary Other Scriptures there are which need no interpreter he that runneth may read them and the coherence is evident enough But you say we grant That such as are not skild in the Tongues Nam quanâ—o Scriptura non habet vivam vocem quam audiamus utendum est quibus dam medus quibus investigemus quis sit sensus quae mens Scripturararum si enim Christus ipse nobiscum ageret si Apostoli prophetae inter nos viverent eos adire possemus ut sensum illorum quae ab iis scripta sunt nobis indicarent sed cum illi abierint libros tantùm suos reliquerunt videndum est quibus medits ut verum Scripturae verborumque divinorum sensum inveniamus Ecclesia enim semper mediis quibusdam usa est Whitaker de Scrip. l. 5. c. 9. if duely call'd to it may be publique Preachers If there be such a necessity that the Church cannot be otherwise supplied and these be otherwise qualified we grant it To your second it is granted that there are some places of Scripture easie and these need no Interpreter But for your third viz. That the knowledge of the truths of Gods Word is a guift attainable by the Spirit of God onely and not by any humane power or strength You have delivered it ambiguously I know not whether you mean a practicall reflex knowledge or a notionall direct knowledge If you mean the first we grant it you but it makes nothing to your purpose If you mean a notionall knowledge we deny not but that the Spirit can and doth teach us that but it is Sir in the use of means of which the knowledge of the Tongues is one If your meaning be that an enlightning our minds in the knowledge of our Scriptures upon our searching of them meditating studying of them and using all other means is a guift of the Spirit none denies it but this is nothing to your purpose But if you mean that the Spirit by a work of speciall grace enlightens the minds of his Saints onely in the understanding of Scriptures and that I know not which way without the use of those means he hath allowed us in order to that end As it is a pernicious opinion so it is as false and simple For how many have been able to expound Scripture that never had the Spirit of grace what think you of Iudas And what strange nonsensicall erroneous interpretations doe many make of Scriptures that think and others think too that they have much of the Spirit in them But you promise to prove your assertion hereafter You had need open it too I am now come to your seventh point That it is the duty of all Gods people as well as Preachers to expound Scripture This you endeavour to prove saying 1. It is their duty to doe many things which cannot be done without this 2. They have the guift of Scripture exposition given them 1 Cor. 2.12 16. 1 Cor. 12.7 3 It is their duty to make the best use of Scripture they ean but this they cannot doe but by expounding it 4. It hath been commended in them that have done it Act. 17.11 2 Pet. 1.19 Rom. 15 14. Tardior est stultorum ut ait ille Magistra experientia quemadmodum mauspicatus est
a truth that the Hebrewes doe sometimes confound tenses and we often translate their future tense by the preterperfect yet with submission to those more learned and criticall in that language I conceive it should not be so translated except the sense inforceth it the primary and proper signification being otherwise 3. Neither doe I see such a necessity for the coherence sake so to translate it there V. Our Annot. for might not the Prophet as well set out their impiety by their declination from their duty as well as from the piety of the Priests formerly 4. Nay under favour Sir the coherence is both against you and Piscator too the very next words are for he is the messenger of the Lord of hosts now let any judicious man judge whether the sense be better as you would have it thus For the Priests lips did keep knowledge and they did seeke the Law at his mouth for he is the Angell of the Lord of hosts or as we read it For the Priests lips should preserve knowledge and they should seeke the Law at his mouth For he is the Angell of the Lord of hosts or the messenger of the Lord of hosts for the same word signifies both this is the reason given why the people should enquire the interpretation of the Law at his mouth because he is the Messenger he is one authorized and sent and appointed by God to open the Law 5. But Fifthly suppose we admit your reading it alters not the case at all for you grant that the Priests lips did keep knowledge and the people did require the Law at his mouth and this in the purer state of the Jewish Church and this was a piece of their sinne that they were deviated from this practise this is as much as we desire surely the Jewish Church order was not altered but by their corruption in Malachies time if we take your sense it amounts to this In the old time The Priests lips did preserve knowledge and they did require the law at his mouth who was the messenger of the Lord of hosts But now the Priests are ignorant and the people profane they care for no Priests but thinke themselves best able to interpret the Law of the Lord for they were deviated as well as the Priests v. 11.12 13 14 15 16. Have not you warded this Text well think you Sir It is as if we should say of England In the Prelates times the Ministers of the Lord Jesus preached plainely and powerfully and constantly they preached Law and Gospell reproofes and exhortations and the people heard the word of God diligently and reverently and were content to teach their families and to repeat Sermons and then the power of godlinesse encreased and Christians kept in the Vnity of the spirit and the bond of peace and walkt humbly with God and hated Arminian and Socinian and familisticall Errors and Blasphemies and were kept under an aw of Ordinances But now many Ministers are come to preach notions and allegories and whimzies to read Sermons instead of preaching to lay aside preaching duty and reproofe and to preach nothing but priviledges and mysteries and nonsensicall notions and to preach once a fortnight And the people they are come to neglect and despise Ordinances to thinke themselves as much preachers as the Ministers and to know as much as they can tell them and hence they are puft up with pride and are taken in the snare of the Devill and are continually rending and dividing one from another and running into error and blasphemies and the whole Nation of professors almost is turn'd Arminian Socinian or Familisticall You have put the interpretation Sir upon the Prophets words I have to strengthen our argument helpt you with a parallell Quam bene conveniunt To your second answer in which you point us to Deodate for a note but you have abused him for he hath never a note upon the words you quote I grant you the words onely held to us Analogically but where is the Analogy if not here as the Priests were the onely ordinary persons that had the knowledge of the Law betrusted to them to communicate it to others and the people were not to go to seeke it at an ordinary Jewes mouth but at the publike officers mouth so the Ministers of the Gospell are the only ordinary persons under the Gospell that have the Gospell committed to them to teach others out of it and Gospell Christians are not to require the opening of those Mysteries at one anothers mouthes but at theirs But you tell us thirdly the Case is otherwise under the Law and Gospell I grant you all you say there onely I do not finde that Is 61.8 the people of God are called Priests nor doe I believe that all people generally come under those promises you mention onely Saints and I turne your argument upon your selfe thus If under the Gospell people be generally more full of knowledge then under the Law then they had need have more eminent able teachers that should give them strong meat And these Sir had need be such as are able to search the deeps of Scripture to dive into the hidden mysteries Besides as knowledge encreaseth so in some wantonnesse will encrease and the Gospell preachers had need be such as shall be able to oppose those that gainesay their doctrine in opposing those that contradict a truth Those that maintaine a dispute either for a truth or for an errour had need have some more abilities then unlearned gifted brethren A late experience of this I could tell you in the gathered company at Bury where were many thought themselves able enough to Preach but being challenged by the Reverend pastor of the Presbyterian Church to dispute a point which they might have beene well versed in for I believe the persons have been studying it and practising it these seven years whether the Ministers of England be true Ministers they were glad to send for some of their Norfolk Brethren for helpe and some of the gifted brethren went and when they returned being miserably bafled by their owne confession they said they wanted a Scholler yet I suppose they thought they had the spirit of God but God will convince men learning is his Ordinance to enable men both to expound Scripture and defend his truth In the last place you come to the Commission Math. 28.19 Mar. 16.15 From which both my Brother Hall and my selfe urged you to say 1. That the word may be read go make disciples Jo. 4.1 2. There is no negative Clause in it 3. In common reason it doth not exclude others and to the last purpose you serve us with our usuall fare Similitudes instead of proofes it is for want of better Arguments sure Sir 4. You tell us the people have a commission to teach 5. That the native sense of the place seems only an enlargement of the former commission Mat. 10.1 2. Lu 10.1 2. 6. That the force of
the word lieth not so much in enabling them to the act which they might have done before c. 1. To your first cavill V. Novar ad loc that the word may be translated Goe make Disciples I answer and it may be read Goe preach it may be translated Go be Disciples V. Scapulam ad loc But because a word hath many significations doth it follow that any of them may be the sense of that place where it is used 2. But suppose it should be translated so how is one made a Disciple but by conversion and when is a man converted but when he is brought to believe and faith comes by hearing then from hence will follow that the same thing is meant yea and something more That those that the Lord intends ordinarily to honour with the conversion of soules to himselfe must be commission-officers in the businesse of the Gospell To your second cavill that the Commission is not literally exclusive If it excludes them from baptizing it excludes them for preaching but you grant the former To your third that in common reason they are not excluded What you meane Sir by common Reason I cannot tell Socinian and Erastian reason wil not exclude them but sanctified reason that teacheth the soule to take heed of thrusting its name into a commission and doing any thing for which is not plain ground in Scripture this will exclude them But you tell us Though a Commission be given to some to be Justices of the peace yet doth not this exclude others from keeping the peace 1. Your similitude is no proofe 2. It halts shamefully Preaching is a piece of instituted worship where the rules of institution must be kept but keeping the peace is not 3. It is false and the fallacy lies in keeping the peace Every one is bound to keep the peace as to his own private practice not to be riotous but every one is not to command others to keep the peace 4. Constables Sir are officers and so bound by office to keep the peace and see it kept and may doe something more then Justices But your guifted brethren are no officers at all Christ you say gave his Apostles commission to heale the sicke Mat. 10 8. might not others therefore that had this guift heale them 1. It is not proper to say healing the sick was an office and the Apostles had a commission it was a rare guift to which they had a power 2. Supponis quod non supponendum est No other had that guift 3. If any other should have gone to a sick person and pretended to heale miraculously saying as Peter Act. 3.6 In the name of the Lord Iesus Christ arise and walk he should have sinn'd against God I am sick of your similitudes to goe on therefore to your third Cavill viz. That the people have a commission to teach c. What then Sir The commission 1 Tim. 22. to teach others Matth. 28.20 to teach all Nations Shew us where they have such a Commission They may teach by private exhortations by an holy life not by publique expositions and doctrines shew us where their commission to this lies To your fourth cavill Suppose it were but an enlargement of the Apostles Commission yet it was the first commission that authorized them to preach the Gospell to all Nations or to any but Jews and the originall copy of the Gospell preachers commission Thus much your selfe confesse we ask no more To your fifth cavill I answer That the force of that word lies in enabling them to preach the Gospell to any sort and condition of people in establishing a perpetuall standing office of Gospel-Preachers with whom Christ promiseth to be to the end of the world not as you would seem to hint onely in laying it upon them as a duty which yet was the liberty of all besides them Your places 1 Cor. 9.16 17. Ezek. 3.17 18. serve to prove what none denies you that we must preach but they will not prove that all may preach nor that the force of that word Mat. 28.20 is no more then you would have it for they have no reference at all to that place warranted by Scripture But you tell us That Ministers must attend to preaching and make it their work which guifted brethren are not bound to doe They are beholding to you for justifying their lazy preaching but God and his word are not much beholding to you for this patronage of lazy idle unwarranted extempore preachers Thus Sir you may see how slight an answer you think to stop the mouth of our first Argument with Our second objection as you say is That men that have not skill in the originall Tongues cannot understand much lesse interpret the Scriptures much lesse can they divide the word of God aright To this you answer 1. That we grant that although they be not skilled in School-learning if called they may preach 2. That many of the Preachers in office this day doe not understand the Tongues 3. That something in the Scripture may be understood without the knowledge of the Tongues 4. That many great Schollers see little of Gods mind in them 5. That the knowledge of heavenly truths is attainable only by the Spirit of God not by any humane power or strength 1 Cor. 2.14 Upon which you enlarge 6. That many that have little of this learning yet have much divine Learning and a large understanding of the Word of God 7. That to divide the word of God aright is to divide to every one their portion from the word and to fit it to the severall estates and conditions of people that heare it and this may be done without much humane learning To all this I answer 1. Generally 2. Particularly Nunquam quis rectius assiquitur alterius mentem germanam sententiam quam qui ipsâ—â— loquentâ— voces proprium sermonem audit intelligitque Hyperius in rat studii theol l. 1. c. 9. 1. Generally This is none of my Argument My brother Hall doth hint it p. 19. but Sir if you mean him you wrong him for his proposition is this Those that want learning both humane and divine cannot be sound interpreters nor solid disputants You have set up a man of straw and then fall to pushing of him I know none that say that it is simply unlawfull for those that understand not the originall Tongues to interpret Scriptures 2. But secondly this we say That the extraordinary and miraculous Revelation of the Spirit now ceasing no man can so soundly and well interpret Scriptures as he that knows the Languages without doubt it is no despicable means The Papists partly to justifie their ignorant Priests and the authority of their vulgar translation and to justifie the Churches authority V. Calv. in 1. ep ad Corinth c. 14. as the pillar and ground of truth are much of your mind that the knowledge of the Tongues is not necessary and therefore have blotted
out a passage in Erasmus his Adages out of the late Editions which I finde in Froben Edition fol. the passage will let you know his mind Aut se divinas literas interpretari conetur Graecae Latinae Hebraicae linguae denique omnis antiquitatis rudis imperitus fine quibus non stultum modo verum impium est Theologiae mysteria tractanda suscipere Quod tamen heu nefas jam passim plerique faciunt qui frigidis aliquot instructi syllogismis puerilibus sophismatis deum immortalem quid non auderit quid non praecipiunt quid non decernunt Qui si possent cernere quos risus vel potius quem dolorem moveant linguarum antiquitatis peritis quae porienta proferant in quam pudendos errores subinde prolabantur nimirum puderet illos tantae temeritatis vel senes ad primae literarum elementa redirent Nullus unquam sententiam alicujus intellexit ignarus Sermonis quo sententiam suam explicavit proinde Divus Hieronymus cum constituisset arcanas interpretari literas ne illotis ut aiunt pedibus rem tantum aggrederetur quaeso num sophisticis nugis instruxit ingenium Erasmi Adagia edit Bafileae 1526. p. 298. Cent. 9. Chiliadas 1. Adagio 55. tit Illotis manibus Num Aristotelicis decretis Num his etiam Nugationibus nugis minime Quid igitur in aestimabili sudore trium linguarum peritiam sibi comparavit Quas qui ignorat non Theologus est sed sacrae theologiae violator ac vere manibus paeriter ac pedibus illotis rem omnium maxime sacram non tractat sed prophanaet conspurcat violat I shall not English it supposing you understand Latine I could furnish you with many more of his minde But I say I cannot say that a knowledge in the Tongues is absolutely necessary to me to interpret any Scriptures but thus much we say 1. He that hath not skill in the Tongues must take the credit of expositors and translators and if they quarrell he will scarce know which side to take 2. He will never know the full Emphasis of Scripture many sweet notions of truth lie in the various significations of the originall words which Translators could not hint us being to give the word only one translation v. Hyperium de studio theol c. 9. 3. There are many mistakes in translations and expositors 4. There are many proper idiomes of Languages which translators cannot expresse But for an absolute necessity in all cases I doe not hold it Though I could heartily wish that all preachers might be able to understand the Originall Languages and I thinke something this way is hinted us by Gods furnishing the first preachers of the Gospell with the gift of Tongues And as light as you make Sir of humane learning if you come to argue a Scripture against an opposer that is learned he will make you believe you had need of the Tongues and of Logick too and that preacher is worth little that durst not appeare or is not able to defend his own doctrine nor doe I think such for constant ordinary preachers are Gods Ordinance indeed cases of necessity have no Law Better have one onely to read Scriptures then none either to read or preach and so better have preachers that can but preach other mens Sermons and Expositions then no preachers at all This I answer generally now to your Cavills To your first I answer 1. We onely say it may be in cases of necessity when such as are more fit cannot be had then let such be ordained as have not such skill in School-learning But let even these labour for it and the more they preach the more they will see the need of it 2. To your second I onely answer Pudet haec opprobria dici Et dici potuisse et non potuisse refelli It is a shame to England that it hath so many such preachers those that ordaine now ordaine onely such as have a knowledge or solemnly engage to study the Tongues get a statute to enjoyne all Ministers to be skilled in the Languages after some certaine time for it is fitting the present necessity should be supplied we will thanke you for it To your Third cavill I answer two things 1. I know not one Scripture can be understood without understanding the Language it was wrote in but he that expounds it must take the credit of the Translator and we know Translations are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suppose it be the plainest Scripture how shall he know whether the words be rightly Translated Non omne quod verum est Scribentis mentis consonat Tolet. in Johan 1. and so consequently the minde of God by comparing it with the Analogy of Faith thus indeed the thing may be knowne to be true but not a Truth in that Text shall he know it by the coherence and how shall he understand that without a skill in the Languages except he takes it upon trust suppose there be no coherence as in the Proverbs 2. Surely a preacher should be able to open the whole counsell of God not this or that single Text. To your fourth cavill viz. If humane learning be such an helpe to the knowledge of Scriptures what is the reason that some yea many great Schollers look into Scripture and see little of Gods mind in it and how comes it to passe that many who are without humane learning have so large a knowledge and understanding hereof I answer for great Schollers knowing so little of the minde of God in Scripture you mistake non causam pro causa 1. Their learning and knowing of the Tongues in which they are written is not the cause but there may be many reasons 1. Their lazinesse or negligence Ex eruditis igitur labi contingit alium quadam oscitantia supinitate c. V. Hyperium de rat studii theol c. 9. l. 4. Alius errat ob verborum aliuâ— ob rerum imperitiam Aliqui in errorem incidunt quadam animi perturbatione aut vitioso affectu impulsi Quidam errorem amplectuntur magis authoritate reverentia aliorum quam judicio veritatis inquisitione promoti c. V. pluta Hyperius de ratione studii theol l. 4. c. 9. Fiunt subtilia ingenia postquam à verbo se patiuntur abduci minuâ—â—tur suo sensu Lutherus c. 4. tit 767. not making it their businesse to improve their learning and knowledge this way 2. Their crotchicall fancies bringing to their interpretations not discendi pietatem a pious heart to learne but only discutiendi acumen a criticall humour 3. Their unsanctified undertaking their worke without prayer and seeking of God by prayer that his spirit may guide them in the use of their learning ut nec decipiant nec decipiantuâ— that they may neither deceive themselves nor deceive others For the second part of your cavill I answer 1. I know very few men that want humane learning
Read and Baptize or Write and Baptize or Rule and Baptize though we grant all those to belong to him yet they are not proper Acts of his office quà a Gospell Preacher so he hath but two proper Acts that I know viz 1. Publike preaching 2. Administring the Seales those that are for Episcopacy adde a third but we conceive that belongs not to him alone except other officers be wanting Thirdly you come to tell us what it is to be in office as a Preacher so you say 1. He must be lawfully called and authorized thereto 2. He must be over some people being duly called to them for if Minister and people be Correlatives then can there be no Minister in office untill he be engaged to some people And till then he seemes to be onely in the Nature of a gifted man To this I answer that it is true that Minister and people are correlates but to what people is a Minister a Correlate what to this or that Church onely I deny that he is in office as a Gospell preacher to any people in the world pastors and teachers are in office for the whole body of Christ Eph. 4.11.12 when he is engaged to a particular people he is but appropriated not by that constituted a Minister for if a minister be onely in office to his own Church 1 He can administer the Sacrament to no single person that is not a fixt member of his Church 2. He can Baptize none but such 3. He can preach by authority to none but such See Mr. Firmins and Mr. Hudsons arguments for this novell fancy See Mr. Firmin against separation p. 61 62 63. Mr. Hudsons vindication 138 139 c. Baronius t. 4. l. 26. D. Hieron ep 61 It is true there is thus much said for it from antiquity that Bishops were not usually ordained fine titulo but 1. This was not to shew that they were onely in office to this or that Church but to prevent vagrant itinerary preachers 2. St. Hierom contested with Paulinus the Bishop of Antioch when he was ordained and would not be ordained to any particular Church if we may either believe Baronius or Hierom himselfe in his 61 Epistle ad Pammachium But to make hast p. 63. you tell us five things which you conceive usurpations of the Gospell preachers office I agree with you in all of them onely I must still maintaine That preaching is the proper Act of a Preachers office and so incommunicable and if I make good what I have said to this purpose you are condemned out of your own mouth To this purpose in my Vindiciae I produced three Arguments p. 34 35 36 37. you have answered not one of them onely you say We say that it is as much his proper act as Baptisme Truth I did so and proved it because the same commission authorizeth to both 2. Saint Paul seemeth to lay more upon it then upon Baptizing 1 Cor. 1.17 to neither of these doe you say a word A second argument I urged you with was this The proper acts of Elders Bishops Stewards of the mysteries of God Heralds Embassadours Watchmen extraordinary Deacons Pastors Teachers are acts of office But this is their proper act see Scriptures p. 24. Third Argument Either this is their proper act or they have no proper act But God did not ordaine an office with no act proper You have nothing to say against this unlesse you say Baptizing and giving the Supper is their proper act and then I require one Scripture to prove either of these a more proper act then preaching see Vindiciae p. 37. To none of these you answer So that for all that you have said our argument stands strong and will do so till you bring us a plaine Scripture or a good argument from Scripture to prove that God hath appointed Gospell preachers some acts that are more proper to them then preaching CHAP. XIX In which Mr. Sheppards 65 66 67 pages are answered and his answers to our sixth and seventh Argument found too short THe next argument you pretend to answer is my 1 argument and the substance of my Brothers Halls second eighth and ninth You say we say you may not doe it because you are not called and sent by the Presbytery as Ro. 10.15 1 Tim. 3.10.4 14.5.22 2.2 3. It is the Scripture saith so Sir not we onely To this you answer 1. That you will not now dispute the Presbytery nor thus call to the Ministry no Sir it is not your best course believe it Swords and Pistols will serve you better in that worke then Scripture and Reason 2. You agree that preachers in office must be duly called none of them Scriptures say Sir preachers in office but those that preach must be sent Ro. 10. those that teach oothers must be not onely faithfull and able but have the Gospell committed to them 1 Tim. 2.2 But you hold it convenient if not necessary Jesus Christ Sir is beholden to you for drawing out duties into conveniences I suppose you hold it convenient too that the Gospell should be Preached and people heare and be saved it will be found necessary one day Sir Jesus Christ will make you ashamed of that same if not But the places onely speak of a call from God and then a man is sent of God when he is fit and able to teach 2. hath a willingnesse in his minde to give himselfe to the worke 3 when providence disposeth him to a call to exercise his gift I professe I tremble to read and heare men professing to the feare of God so boldly contradicting his word trampling upon his plaine precepts and all to exalt carnall corrupt reason But to answer a little 1. If that be a call from God which you instance in I beseech you Sir with what face of a Christian can you say most of the Scriptures quoted speak of no more there are but five Scriptures in all 1 Tim. 3.10 And let these also be proved who should prove them good Sir 1 Tim. 4.14 With the laying on of the hands of the Presbytery is there no call from men thinke you The third is 1 Tim. 5.22 Lay hands suddenly on no man what is that meant of Gods immediate sending thinke you doth he lay hands on any the fourth is 1 Tim. 2.2 the same commit thou to faithfull men who shall be able to teach others is God meant by that thou thinke you Sir the fifth place quoted first is Rom. 10.15 that indeed is not so plaine but carnall reason hath more roome to cavill but I have spoke enough before to cleare that from the Socinian glosse of providentiall sending you tell us p. 66. you have cleared that Text and shall adde no more But truly Sir except you had spake more to the purpose before you might have added your pleasure but you say If these places be admitted in the sense we would have them then it would follow that none might
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 useâ— 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
A 13 Objection which you pretend to answer is drawn from 1 Cor. 7.20 Let every one abide in his calling This I think is one of my brother Halls Arguments You answer That guifted brethrens preaching is a piece of their generall calling But Sir I have already proved that publique preaching is a proper act of a particular calling and no such act can be an act of our generall calling A 14 Objection This was to be committed to others 2 Tim. 2.2 This is now a bit of my fourth Argument Sir you are a shamefull disputant You should repeat my Argument and then deny a proposition But you tell us That place is meant of the office of the Ministery which you contend not for Truth Sir but you contend for a proper and chiefe Act of that office as I have already proved Whereas you say that the word is committed to the whole Church 1 Tim. 3.15 I have answered that place before In the next place you pretend to answer a fifteenth objection which is my fifth Argument p. 40. of my Vindiciae Whosoever may lawfully preach the Gospell and interpret Scriptures ordinarily c. may warrantably require a maintenance competent for them of those to whom they so preach But this guifted persons cannot c. You grant the Minor and tell me the Major is a Non sequitur You deny the plain words of the Apostle Sir 1 Tim. 5.18 They that rule well are worthy of double honour countenance and maintenance viz. especially such as labour in the Word and Doctrine Matth. 10 10. 1 Tim. 5.18 Gal. 6.6 He that is taught in the Word is bound to communicate to him that teacheth in all good things 1. Prove this is meant onely of such as are in office And then 2. That any are to preach that are not in office or else you tell the holy Apostle his words are false A 16 objection you pretend to answer is drawn from that of the Apostle 1 Cor. 12 Where the Apostle to shew that there should be order kept in the Cburch of Christ that one should not be dissatisfied at the excelling gift or office of another compares the Church to a Naturall body wherein are severall Members and all have their severall offices c. some eyes some eares c. and hence proves that in the Church all should not be eares eyes c. they should not usurpe one anothers places nor envy one another for them To this you answer Who denies this or what have we said against this You deny it Sir when you say God hath ordained all to be Tongues A 17. Objection Then women and boyes may preach You tell us 1. Women might if they were not forbidden I deny it they must be commanded or else they might not this was the old Popish plea for ceremonies they were lawfull because not forbidden 2. You say women did it 1 Cor. 11.3 That place Sir is to be understood of being present at prophecying or of extraordinary prophecying or else the Apostle contradicts himselfe in the same Epistle 1 Cor. 14.34 which I hope you dare not say 3. You say Boyes may if they have a gift and to prove it you tell us Christ did Lu. 2.46 and Timothy 1 Tim. 4.42 1. You have put a pretty uncivill terme upon our Saviour and upon Timothy surely they were no ordinary boyes Sir I perceive you have not read Aristotle he would tell you there is a Juvenis aetate Moribus young men in respect of age or manners and abilities You come to an 18. Object This gift of opening and applying Scripture especially hard places was onely temporary and now ceased This you say if true were something but many have it at this day You say right Sir this is something and before you condemne it for false answer the Reasons to prove it extraordinary which I have gathered out of severall learned and holy men and presented you with in my Vindiciae Ministerii p. 50. 51. and when you have done that well tell me what you thinke of men having that gift in these dayes 19. Object Whatsoever is not of Faith is sinne This is one of my Brother Halls arguments and all you can say can never answer it for it will not serve your turne to prove it is of faith because it is not specially forbidden But you tell us it is warranted by Scripture where Sir this is all you will say to this argument I believe it scared you and you made hast to quit your hands of it 20. Object There are two ordinances of Parliament in force against it In answer to this you grant 1. That it is a practice restrainable by Authority Now see Sir how obedient our gifted Brethren are to Magistrates 2. You say Authority doth connive at it Connivence Sir doth not frustrate publike acts nor warrant disobedience to them 3. But you hope in time the Parliament will repeale them It is possible but if they doe not doe it till they finde them inconsistent with the lawes of Christ they will be in force long enough 4. You grant it irregular and inconvenient for them to preach till authority doth command or allow it then I see our Brethren though they may have the Spirit are not infallible in their principles and practices they may be irregular But I cannot but observe how upon all occasions our brethren are more beholden to you then our God is you grant Magistrates in this case have power to command and restraine Ro. 13.1 Let every soule saith the Apostle be subject to the higher powers v. 2. Whosoever resisteth the power resisteth the Ordinance of God and receiveth to himselfe damnation this is undoubtedly true of resisting true and lawfull powers in things which they may command and restraine yet you mince it prettily not sinfull and unlawful but irregular and inconvenient when it concerns the gifted brethren I have now done to the doctrinall part of your Booke and have proved your doctrine false The Application if such as it should be must onely be the conclusion from these premises I have denyed the premises I need not deny the conclusion I will only in one Chapter note a note or two CHAP. XXII Containing some short notes upon Mr. Sheppards fourth Chatper p. 73. to the end of his Booke Concluding with a short application unto him 1. YOu chide the preachers p. 74. that they never presse upon the people their duty to interpret Scriptures we must Sir first know it is their duty and not their sinne you goe on p. 74. 75 76. in some things scandalously aspersing in other things unwarrantably reproving the Ministers impertinently applying and shamefully wresting Scriptures and lastly calling away our people from us as from Babylon Rev 18.34 Bona verba quaeso As is a man P. 78. so is his tongue Causa infirma est semper querula here 's hard language enough Sir but your arguments before and your sense here is as soft as a