The Shepherds Wanderings Discovered, Chapter 10
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 onelyonly am troubled you have not told us, when and where and how, and that you have uſed the word frequently. For the proofe of this you appeale to experience, ſaying,
Let the Converters and Believers of our dayes be askt by what meanes they were brought into Chriſt? and what it is that doth edifie them in the faith of Chriſt? and doubtleſſe they will tell us of other meanes alſo with Pulpit-preaching, and by other men as well as Preachers in …ffice. To all I anſwer:
1. (Sir) if you meane that God hath pleaſed to bleſſe the private labours of his people in their private exhortings and reprovings of one another to encreaſe Grace in the ſoules of his ſervants, I doubt it not.
2. But if you meane that God hath frequently bleſſed the publike preachments of perſons not called to that office for the converſion of ſoules, I doubt it very much.
3. You make a very ill appeale to the Converts of our age. Perverts there are many, but the Lord knowes few converts, and very ſtrange believers and profeſſors; appeale (Sir) to the old puritanes of formes ages, aske them by whom God ſpake to their hearts.
4. Gods making uſe of ſuch meanes, as private admonition or reproofes to convert ſouls, doth not prove that this is Gods great ordinance, for that end Waldus the father of the Waldenſes confeſſeth his converſion to a ſudden death of a friend or companion of his, but yet none will ſay ſudden deaths are Gods ordinance for converſion.
5. God may ſometimes poſſibly begin a conviction by a private reproof, but I believe he uſually makes uſe of his word Preached to beget Faith, and to perfect the work.
Laſtly, I ſay the holy one is not limited, but I believe you would be poſed to bring me one good inſtance of a ſoule converted from a looſe and profane life to an humble, cloſe, ſtrict walking with God in truth and uprightneſſe that hath ſate under no meanes but onelyonly 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 onelyonly 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 of God, and to requite you, we grant you that Preaching of officers is not the only means of edification, which is all you ſay.
But you conceive that that place, Ro. 10, 13, 14, 15. is miſtaken, and therefore you have favoured us with a kinde of looſe paraphraſe, p. 19, 20. But Sir to keep you cloſe to the buſineſſe, what ſending is there meant? the Apoſtle plainely ſayes, how ſhall they preach except they be ſent? your paraphraſe hath not touched this paſſage; I ſuppoſe you were ſhy of it wittingly, for this is the onelyonly paſſage in the Text that galleth you.
You tell us negatively, p. 20.
"That it is not to be taken in a literall and reſtrained ſence, for then theſe things would follow.
1. That by hearing the Scriptures read by a Preacher in office, men may (I ſuppoſe you would ſay, may not) be brought to believe. But you think men may be converted by reading, or hearing them read by any.
2. That men are not brought into or nouriſhed in the faith of the Goſpell by reading Scriptures, Epiſtles, good bookes, conferences, &c.
3. That it is as impoſſible for a man to have Faith without hearing a called Preacher, as to be ſaved without Faith, or to have Faith without the word of God.
It is eaſier to ſay what is not meant then what is, but p. 21. you tell us. That the Text is cleare enough that by Preachers ſent is meant any one that God by his providence ſhall ſend to tell men the glad newes of the Goſpell; by the ſubſequent words, v. 15. and the two Texts, Nahum. 1.15. Eſ. 52.7.
2. Pag. 20. You tell us, that when a gifted brother doth preach the doctrine of the Apoſtles and prophets, the hearers heare the Apoſtles and prophets, who were preachers ſent.
3. If the Scripture it ſelf without any preacher ſpeak, then it may be heard without any other preacher, then he that firſt preacht it. If the workes of God have a voyce and ſpeake, as they have, and doe preach, Pſal. 19.1, 2, 3. Micah 6 9. If the works of men ſpeake as Heb. 11.4. Abel being dead yet ſpeaketh, that is teacheth the world to imitate him, how much more then may Gods word be ſaid to ſpeake.
4. That the Apoſtles did preach by their writings as well as by their voyce and ſpeech.
This is the ſubſtance of all you ſay over and over again; it comes to this little pittance of truth, that preaching is taken in a proper and in a figurative ſenſe, that a man may be ſent providentially as well as authoritatively; but Sir:
1. We will allow that gifted brethren may Preach, as the workes of God are ſaid to preach, Pſal. 19.1, 2, 3. Micah. 6.9. And as dead Abel ſpake, but (Sir) theſe preachers were not foreign Gods heralds, as thoſe ſpoken of, Rom. 10.
2. Gods word (Sir) doth ſpeake, but it doth not preach (in Scripture phraſe) nor is its ſpeaking the ordinary meanes of God to convert ſoules to Chriſt. Mr. Perkins tels you there is a difference betweene reading and preaching a Sermon. Mr. Burroughes in his Goſpel-worſhip ſaith the latter is under a more ſpeciall appointment for converſion of ſoules then the other. God hath ſaid, Heare and your ſoules ſhall live, Not, Read and your ſoules ſhall live, though we grant reading to be a duty, and of ſingular uſe.
3. For your new Nonneno of ſecond hand hearing, the Scripture allowes no ſuch diſtinction, that's but a cheat put upon the reader, will not any one thinke him mad that ſhould interpret, Faith comes by hearing, that is, by reading, and how ſhall they preach, that is, how ſhall the Scriptures preach, except they be ſent?
4. By the ſame foppiſh fancy I would avoid all places of Scripture that plead either for preaching or hearing. Go preach and baptize, what is the meaning of that, go preach by an holy life and baptize, or go write bookes and baptize; but having ſhewed you the folly of your quibles, I come to your anſwer. As you cannot avoid the ſtrength of this place by diſtinguiſhing of preaching, the preaching there meant, being the preaching of words not of workes, and writings, and dead letters, but the preaching of them that make reports of God to the ſoule, v. 16. thoſe that have feet, and bring glad tidings of peace, not the Goſpells preaching, but the preaching of the Goſpell, v. 16. ſuch a preaching as hath a ſound goe with it, v. 18. and correlates to hearing.
So neither can you avoid it by diſtinguiſhing upon ſending, I demand what ſending is meant? you tell me a providentiall ſending, and this is cleare enough by theſe ſubſequent words, v. 15. Nahum. 1.15: Eſ. 52.7.
So ſay the Socinians and Eraſtians, but it is a miſerable ſhift.
1. The Originall word is foreign which ſignifies to ſend as an embaſſadour (ſaith A lapide) to ſend with power and authority (ſaith Chamier.)
2. But ſecondly I am at a loſſe to underſtand this blind notion of a Providentiall ſending, when may a man be ſaid to be Providentially ſent? And indeed it hath poſed better heads then mine to fadome this Notion, how ſhall one know if he be providentially ſent, will you ſay, if God hath furniſhed him with gifts, and he meets with an opportunity to exerciſe them? then a Blaſphemer may be a ſent preacher, for he is providentially ſent, the providence of God permitting him to play his game, but ſurely the Apoſtle never meant ſuch a ſending as might be from the Devill directly, and from God onelyonly permiſſively; yet ſuch are providentially ſent; but I have cleared this Text from this Eraſtian gloſſe in my Vindiciae Miniſterii, p. 42, 43, 44, 45.
3. Thirdly, let us ſee what ſenſe you have made of the Apoſtles words by your gloſſe: how ſhall they believe in him of whom they have not heard, that is, either by the writings of good men; or by reading of the Scriptures, or by conſidering the workes of God, or by making uſe of the Examples of dead Saints (for this four-fold hearing you will have) and how ſhall they heare without a preacher, that is, how ſhall they read the Scriptures if they have no Scriptures to reade? how ſhall they conſider the workes of God, if they have none to conſider? how ſhall they read good bookes, if none write any? how ſhall they imitate ſuch men as Abel if there be none to imitate? And how ſhall they preach except they be ſent, that is, how ſhall any man ſpeake to another, if he doth not come where he is? Sir, I am of the minde the ſpirit never guided you in this interpretation, by which you have juſtled out the two great ordinances of the Goſpell, Preaching and hearing, and have pleaded faire for the Papiſts who tell us of their pictures preaching, and making lay-men ſermons. But fourthly:
4. Sir doe you thinke the Apoſtles were no more then providentially ſent? had Iſaias no more thinke you, nor the 70 any more?Ʋ A fuller anſwer in Gilleſpies Miſcell. quaeſt. p. 40. it is plaine that they are ſpoken of, v. 15, 16 17, 18, had Chriſt no more? he is ſpoken of Nahum. 1.15. ſo that the following, verſes and thoſe two Texts, Nahum 1.15. Iſ. 52.7. are ſo farre from being clearely for you, that they are fully againſt you, and argue more then a providentiall ſending.
5. The providence of God ordereth all our motions and actions, Hananiah, Ier. 28. was providentially ſent, but was he ſent to work faith in the hearers think you.
6. It is ſuch a ſending, as it muſt be a duty in us to heare them that are ſo ſent, but providentiall ſending is no ſuch ſending, the ſeducers mentioned 2 Tim. 3.6, were providentially ſent, (how came they there elſe?) but yet ſurely it was not a Chriſtians duty to heare them, but to avoid them, v. 5. So that Sir, what ſending ſoever the Apoſtle meanes, it was not a meere providentiall ſending, you muſt find out a new diſtinction, or you cannot avoid this place.
But you ſay,Pag. 20. the Text cannot be underſtood in a literall and reſtrained ſenſe: what that is you doe not mention. I ſuppoſe you meane, That none may preach but thoſe that are in office, So you expound your ſelfe in your three anſwers.
I am glad to hear you grant that the literal ſenſe of Sent, is one in office,Whitaker de Interpretatione Scripturae q. 5. c. 2. Etſi enim verba varie accommodari & applicari poſſunt vel tropologicè, vel Allegorice, vel Anagogice, vel alio aliquo modo, non tamen ob id ſunt varū ſenſus variae interpretationes & explicationes Scripturae, ſed ſenſus tantum unus eſt, idemque literalis, qui variè poteſt accommodari, &c. ib. now ſir I will give you a noiion of Reverend Whitaker in his controverſies. Saith he, though words may be variouſly referred and applyed, Tropologically, Allegorically or Anagogically, or any other way, yet there are not various ſenſes of Scripture, or various interpretations and explications of Scripture, but the ſenſe of all Scripture is one, and that literal, which may be variouſly applyed, and out of which many things may be gathered.
It is Baſils note, that the literall interpretation, if it can be admitted, is never to be rejected.Ex verbis ſenſum ſequamur, ex ſenſu rationem & ex ratione veritatem apprehendamus. D. Hilarius de Trin. l. 5. V. Hyperium. de rat. ſtudii. Theol. c. 35. But you tell us it cannot be admitted here, and why? I pray it will follow then you ſay.
That by reading the Scripture or hearing it read, men cannot be converted. This is the ſubſtance of your firſt and ſecond cavill which are both the ſame, but you have not writ your book by the rule of fruſtra fit per plura quod fieri poſſit per pauciora.
3. You anſwer, that then it will follow, that it is as impoſſible "for a man to be converted and have faith without hearing a ſent preacher, as it is for a man to be ſaved without faith.
1. To theſe three cavills I anſwer, that it is not ordinary for a man to be converted by reading, or hearing the Scriptures read, nor by hearing thoſe that are not miniſters of the Goſpell. To God all things are poſſible, nay, I believe an hundred are ſaved without actuall faith, to one that is converted by a gifted brother, or any way but by Goſpel-officers; for what ſhall we thinke of children of believing Parents dying in their infancy. But ſecondly:
2. According to your owne interpretation no man can be converted but by a Preacher ſent providentially; ſo that for your objection concerning Reading and converſion that way,V. Gilleſpy Miſcell. Qu. it will fall heavy upon your ſelfe, and when you unty it for your ſelfe, we ſhall have the liberty to make uſe of your diſtinction for us we hope.
3. Preaching is as neceſſary as hearing, and a ſent preacher as neceſſary as either, yet all onelyonly mentioned as Gods ordinary meanes to which he is not tied.
4. They are all neceſſary, not by abſolute neceſſity, God can ſave thoſe that never call'd upon him, nor actually believed nor heard, but he doth not ordinarily convert or ſave thoſe that have opportunities to heare preachers ſent,Gilleſpy Miſcel. Queſt. p. 41. and time of believing, and refuſe thoſe meanes of grace which he hath appointed: It will be hard to prove ſaith Mr. Gilleſpy that any believe who can heare the Goſpell preacht by Miniſters lawfully call'd and ſent, and doe not heare it.
5. Laſtly, it is poſſible that by reading the Scripture, or hearing it read, or by conferences, or private exhortations, or reproofes, or the like, God may create in ſome ſoules, reflections upon themſelves, and begin convictions, but the queſtion is now, ſuppoſe theſe Chriſtians ſhould never hear a miniſter of the Goſpel preach, and yet might doe it, whether a continued Reading were enough to carry on this work to a full worke of conviction and contrition, and to a clozing with Chriſt in ſincerity. I doubt whether one inſtance of this can be brought or no. (Sir) every ſlighty conviction and reflection of ones Spirit upon it ſelf, that may be in order to converſion is not formall converſion.
And now, Sir, having examined your lifeguard, I come to the great propoſition which you lay downe p. 21.