The Shepherds Wanderings Discovered, Chapter 3
CHAP. III. Animadverſions and an Anſwer to the fourth and fifth page of the booke, ſtating the buſineſſe in difference; together with an account of the ten propoſitions he brings in order to the guard.
THis Gentleman comes now to his third Chapter, and in that, having already ſhewed wherein we agree both, he comes to ſtate the buſineſſe in difference.
And in his firſt lines, he ſayes right that the Preachers doe affirm (yea, and muſt ſtand to that affirmation too) till better arguments be brought us, then this book will afford us) That private perſons (though gifted and called,Queſtion ſtat. i. e. d…ſidered by the people) may not ordinarily open and apply Scriptures in the publick aſſemblies of a conſtituted Church, without a ſolemn ſetting apart to that office.
My brother Hall puts in a Call. I balk't that word purpoſely, becauſe I knew what our brethren call a Call, and I meant ſomething more.
This point (ſaith this Gentleman) The people deny and oppoſe. (That's no great matter, if they cannot diſprove it. But in order to the mannaging of their oppoſition, he brings us ten poſitions (which he calls truths) which well proved, he thinks will guard this priviledge.
I hope he intends them not for a Life-guard to the pretended truth; if they were they ſhould ſtand neerer to it. For, for the firſt foure, I will undertake for him, that ſhall oppoſe the intended truth, which chiefely lies in the fifth, ſixth, and ſeventh. He ſhall cut the throat of them, if he will, and neither a one of the firſt foure ſhall check him. So the Van-guard ſtands for little, but to make a ſhew. Yet it will not be amiſſe to examine theſe (for fear they ſhould have a dagger more then any one ſees) and be more in the Authors meaning, then they are in common view and apprehenſion.
The Vanguard then conſiſts of theſe foure notions. 1. "That the Scripture doe as well belong to the people, as the Preachers. Quid inde? what then? or who denies it.
2. That the people, as well as the Preachers, are to read and ſtudy the Scriptures. God forbid but they ſhould read and ſtudy them; but what of that?
3. "That the Expoſition of the Scriptures, as to the right uſe and underſtanding of them, is neceſſary to the people, as well as the preachers. I obſerve a ſcurvy term, As well as, in every propoſition. If there be not a ſnake in that word, I ſee nothing of falſhood in this.
4. "That the people, as well as Preachers, are to abound in the knowledge of the Scriptures. [As wel as] again? Surely the cheat lies in that terme; we will ſearch it anon. But admit it rightly underſtood.
After theſe, comes in the Tripartite notion, called, the priviledge that ſhould be guarded.
1. That the gift of Scriptures expoſition (being a part of that prophecy which doth now remain) is a gift common to all people of Chriſt out of office, as well as the Preachers of Chriſt in office.
"2. That the people may as well uſe the gift of expounding Scripture, as the Preachers.
"3. That it is the duty of all people of God, as well as of the Preachers to expound Scriptures.
In the laſt place comes in the Rear-guard, conſiſting of three other poſitions: which are innocent truths, if they have no daggers under their ſhirts, more then a common Reader will ſee (God willing) we will ſearch them anon.
"1. That all Gods people may and ought to expound Scriptures to themſelves, and one to another.
Query. What the Author means by expounding. 2 By one to another? If by expounding he means ſpeaking of the Scriptures, or telling their thoughts; or what they have heard, or read, or obſerved of the ſence of the Scriptures; and by One another, he means privately. It is granted.
2. That ſuch as have any ſingular gift herein above others, are to exerciſe it, as may be moſt for the profit of others.
This is true enough: onelyonly adding, that they keep the limits by which Gods Word, and their calling bounds them.
3. That theſe expoſitions of Scripture of the people one to another have been frequently bleſſed of God for the begetting and encreaſing of faith in the hearers.
This I feare will prove anon to be barely proved; yet we dare not limit the holy one of Iſrael; nor ſay, but that they may have ſometimes been ſo bleſſed: although I believe you might have left out the word frequently, I feare you will want Scripture proofe anon for that word.
Theſe are his ten Propoſitions.
Now, Sir, although I could grant you, and eaſily doe grant you ſeverall of theſe poſitions to be true (if rightly underſtood) yet I ſhall examine what you have ſaid to all them. Partly, becauſe I have a ſuſpicion upon ſome words in them not to have ſo honeſt a meaning, as they have a looke. And partly, that I might ſee whether you have been guided by the Spirit in your applications of your many Scriptures to prove the points for which they are brought. I will begin with the firſt of your Van-guard.