Apostles 2. That the Doctrine of our Lord Jesus Christ and his Apostles is not a Speculative but a Practical Doctrine 3. And which will follow from both The raising of Opinions beside the Doctrine of our Lord and his Apostles and which have no good influence upon the lives of men is the effect of Pride Ignorance Corruption and destitution of Truth and the cause of Envy Strife Reproachings Suspicions and perverse Disputings Of these succinctly The only Rule of a Christian's faith and life is the Doctrine of Tertul. de Praescript C. 6. Nobis verò nihil ex nostro arbitrio inducere licet sed nec eligere quod aliquis de arbitrio suo induxerit Apostolos Domini habemus Auctores qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt sed acceptam à Christo discipliuam fideliter Nationibus assignaverunt 1 Pet. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord Jesus Christ and his Apostles St. Peter would have him that speaks as the Oracles of God i. e. without Addition Subtraction or Alteration For the Apostles were Ministers of Christ and Stewards of the Mysteries of God Now 't is required of Stewards that they be found faithfull 1 Cor. 4. 1. St. Paul was not wont to withhold any thing profitable from them but Acts 20. 20 27. to declare the whole Counsel of God And Moses speaking of our Saviour truly said unto the Fathers A Prophet shall the Lord your God raise up unto you of your Brethren like unto me him shall Acts 3. 22. ye hear in all things whatsoever he shall say to you and the voice from the cloud telling us he was the beloved Son of God commands us to hear him Luke 9. 35. Why else are we bid to search the Scriptures are said to have Moses and the Prophets Why did St. Paul think it a just and full defence of himself to say After the way which they call heresie so worship I the God of my Fathers believing all things which are written Acts 24. 14. in the Law and the Prophets But here I expect the objections of the old Gnosticks decliners of the Scripture Lucifugae Scripturarum Tertul de c. 47. In accusationem ipsarum Scripturarum convertuntur as Tertullian calls them when they are reproved out of the Scriptures they accuse the Scriptures themselves either they want sufficient Authority or are hard to be understood or imperfect without Tradition not written but oral because St. Paul said We speak wisdom among them that are perfect So Clemens Iren. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 757. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Alexandria tells us of some who did patch together false and feigned doctrines that with very good reason they might refuse the Scriptures But when God's Church had exploded those conceits the Romanist rises up against the Word Scriptures saith he be not necessary nor written by divine command are imperfect obscure that we have no original Books and such as we have be corrupted and some others quos dicere nolo imagin that they can speak better than the Wisdom and Spirit of God and notwithstanding St. Paul hath told us the Scripture is useful for reproof yet these men are pleased 1. Tim. 3. 16. to take up what Timothy was to avoid the introduction of Profanas vocum novitates So Ambr and the vulgar Latin Chrysostom as Theophylact intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though there is as little difference in the sence as the sound All new terms i. e. postnate to the sealing of the Canon in matters of faith being vain and empty as to the establishing any one Article in it New and Extra-scriptural words for the more effectual reproving of Hereticks forsooth as if he could be an Heretick who did receive the whole Scripture as his only Rule of Christian faith and life But if that be the Rule which is the language of the whole Reformation it must be so complete that it needs no addition as Chilling worth 54. well as so evident that it needs no interpretation for both these we are assured are properties requisite to a perfect Rule 'T is a strange piece of arrogance to think we can speak of God or the things of God better than he himself hath spoken Cannot he that fram'd Num Deus mentis vocis linguae Artifex disertè loqui non potest the mind the voice the tongue speak apposity Yes sure divine Providence took care that those things which were divine should be clear that all might understand Carere fuco voluit ea Lactan. de vero cultu p. 623. what things he spake to them all And Chrysostom having very much urged the reading of the holy Scriptures at length meets that objection What if we do not understand the things we read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homil 3. de Laz. there He answers 'T is not possible you should be equally ignorant of all things therein For the grace of the Spirit hath so disposed matters therein that Publicans and Fishers and Tent-makers and Shepherds and Rusticks and Ideots and Illiterate did compose the books So that the most Idiotick soul cannot excuse himself on this account things being plain enough to be seen that mechanick Servants and Women and the worst educated may receive great benefit by them These things were not composed for vain glory Tom. 5. p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but for the salvation of such as should hear them Gentile Philosophers indeed and Rhetoricians and Writers not consulting the publick good but their own reputation delivered the most useful notions in their usual obscurity But Prophets and Apostles take the very contrary course their clear and manifest notions they explicated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to all men as became the common teachers of the whole World So that every man of himself may by reading only understand the things that are said in these books And afterwards on occasion of the Eunuch's reading the Prophet he vehemently recommends a diligent reading of the holy Books He tells us how the reading of them defends us against sins the ignorance of them is a dangerous Precipice and deep Abyss A great hazard it is of our Salvation to be ignorant of the Scriptures This is it that introduces Heresies into our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyp. de lapsu Ecclesiae non jungitur qui ab Evangelio separatur Aufer haereticis quae cum ethnicis sapiunt ut de Scripturis solis quaestiones suas sistant stare non poterunt Tertul. Faith Immoralities into our lives and causes great confusion in matters of Religion 'T is the neglect or contempt of Scripture is cause of heresie So that we say as Austin All things De doct Chr. l. 2. c. 9. In its quae apertè in Scriptura posita sunt inveniri illa omnia quae continent fidem moresque vivendi Epist 3. ad Vo. Iren.
words the LXXII translate thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from them St. Mark with respect to the sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Every gift of Sacrifice or every Sacrifice shall be salted with Salt So that two things our Lord says 1. Every one shall be salted with fire that is of them of whom he was speaking who should indulg their vitiousand depraved affections They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be salted with fire i. e. with both their eyes and hands and feet should be confined to the Worm that doth not dye and the Fire that is not quenched A plain allusion to the perpetuity of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo of them that offer sacrifice p. 851. Paris 1640. fire upon the Altar of the burnt-offerings for Philo observes it was a Law of the exterior Altar Fire shall burn incessantly upon the Altar and though he makes that sacred Flame a Symbol of our incessant Gratitude yet our Lord refers to the consuming quality of it and in respect to the great Act of his Justice God himself is called a Consuming Fire And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to be consumed as to be salted So the Prophet the Heavens shall vanish as Heb. 12. 29. Deut. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai 51. 6. Sym. Aqui. Comminuetur in salis moduns conterentur Nobil Jer. 38. 11. Vim consâ—â—mendi Smoak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old rotten rags which Abedmelech supplied the Prophet with to save his body from the Cords by which he designed to take him out of the Dungeon And in that respect Salt is like to Fire that it hath a faculty of consuming as well as fire with this difference it consumes but part whereas Fire to use Philo's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 consumes the whole Every Sacrifice shall be salted with Salt here our Lord takes the word in its proper signification and intimates that every one who would be an acceptable Sacrifice unto God must refine and preserve himself pure from all evil and corrupt Affections as the Sacrifice is by Salt from all putrefaction The Summ is this Every man must by all means suffer some or other consumption either by way of Salting or by way of burning This is the Vitious person who will not mortifie nor crucifie his sinful Lusts and Affections he shall be salted with Fire like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wholly burnt up and consumed i. e. go whole into a state of perdition The other is the Vertuous Man the true and real Christian who is contented to part with Hand or Foot or Eye or whatsoever else shall stand in competition with his obedience to his dear Lord and Master Jesus Christ He like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is salted with Salt a part of him only is consumed and he enters maimed into a state of life The Holy Scriptures frequently allude â—s 34. â— 6. Jer. 46. 10. to both these Sacrifices To the first My Sword shall be bathed in Heaven behold it shall come down upon Idumea and upon the people of my curse to judgment the Sword of the Lord is filled with blood c. For the Lord hath a Sacrifice in Bozra and a great slaughter in the Land of Idumea To the second I beseech you by the mercies of God that you present your Rom. 12. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodies a living Sacrifice holy acceptable unto God which is your reasonable Service So St. Peter We are an holy Priesthood 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer up spiritual Sacrifices acceptable unto God Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prayers and Eucharists offered up by worthy persons these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J. Martyr as the holy man speaks the only perfect and acceptable Sacrifices unto God In allusion hereunto St. Paul Col. 4. 6. would have our speech always seasoned with Salt i. e. defecate and refined from every thing that is putrid corrupt and rotten The former words of this Verse are thought to be loco non suo however may be shut up in a Parenthesis and so we are at the Text. Have salt in your selves and have peace one with another But here I cannot but observe another quality of Salt viz. it s Vnitive or Henotic 'T was of old a Symbol of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eustath Union and friendship which is never more seasonable than in our approaches to that God who is One. Of its use in holy things our Books abound with instances Immunis aram fi tetigit manus Non sumptuosa blandior hostia Salientem micam salis granum intellige quod saliat cum in ig nem missam sit Forphyr Far pium is mola salsa which Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schol. on Homer Barly mingled with salt Mollibit aversos penates Farre pio saliente mica i. e. An innocent life with a little Mola salsa shall propitiate your Houshold Gods sooner than whole Hecatombs without it So Tibullus Omnia noctis Farre pio placant saliente sale A little flower and salt expiats all the errours of the night So likewise of its use in civil conversation hereto Aeschines refers when he tells us we ought highly to esteem the salts of the City and the publick table Hither also must we refer the Symbol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius in vita Pythag. p. 222. edit Lond. 1664. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverentia nunsae of Pythagoras salem apponito set on the salt by which he would that we should not dissolve friendship because salt preserves every thing from putrefaction and is made of the most pure and liquid things viz. Water and the Sea as Gyraldus observes So salem mensam ne praeterito despise not the salt and table whence the Reverence of the table was put for the law of friendship as Juvenal Claudian Euripides in Hecuba Theccritus in Hyla use it and for that reason the Antients were wont to set it before their Guests before all other meat But I shall end this observation with one antient and one modern testimony of this custom The first is of Origen speaking of Judas In his Comments of St. Matthew the Traytor Neque salis ejusdem neque mensae neque panis communicati memor That he was mindful neither of the same salt nor table nor the bread which our Lord communicated to him The second is of Baron Sigismond who reports the Czar has no greater expressions of his kindness than to send from his table bread and salt idque maximi honoris loco habetur which is esteemed a very great honour which he himself received when Ambassadour both from Maximilian and Ferdinand to Basilius He was also invited to dine with the Prince with these words Sigismunde comedes sal panem nostrum nobiscum
l. 2. 47. c. 46. In aperto sine ambiguitate similiter ab omnibus audiri possint Tom. 8. in Ps 16. appertaining to Faith and Life are most evidently contained in the Scriptures And again elsewhere he tells us it hath the some notions in promptis that it hath in reconditis in the most clear as it has in the most obscure places So Irenaeus long before him Obscure places are consonant to plain ones He tells us the whole Scriptures Prophetick and Apostolical are evident without ambiguity and may indifferently be read by all Saint Hierom saith to deny the perspicuity Epist ad Cor. l. 12. of the holy Scriptures is all one or worse than wholly to supersede their use So thought the Orator 'T is better Mutum esse satius est quà m quod nemo intelligat dicere to be silent than so to speak as none understand you But we will end this notion with the testimony of St. Paul If our Gospel be hid it is hid to them that 1 Cor. 4. 3. are lost i. e. to them who have deserv'd to perish In vain then do they cry the Church the Church Decrees of Councels or Cathedral decisions Let us not hear saith Austin Haec dico haec dicis but haec dicit Dominus Nor will I plead the Nicene nor you the Council of Ariminum nor will I be concluded by this nor you by that but by authority of Scriptures not proper nor partial to any side but witnesses indifferent to both sides that matter Austin lib. de unitat Eccl. c. 3. may contend with matter cause with cause and reason with reason So Optatus Between your licet and our non licet the mind of the people fluctuates no one believes either you or us but we are all contentious In this case we must look out for a Judge If Christians Quid de Coelo quaerendus est judex cum haebeamus hic in Evangello Testamentum lib. 5. they are partial if Pagans ignorant Jews they are enemies Since then none in Earth let us to Heaven for a Judge but to what purpose knock we at heaven gates seeing we have his last Will and Testament in the Gospel So that the Infallibility of the Church was not thought on in those days And for the Spirit I 'le give you my sence in the words of a very learned and pious man As for those marvellous discourses of some fram'd upon presumption of the Spirit 's help in private in judging or interpreting of difficult places of Scripture I must needs confess I have often wondered at the boldness of them The Spirit is a thing of dark and secret operation the manner of it none can descry as underminers are never seen till they have wrought their purpose so the Spirit is never perceived but by its effects The effects of the Spirit so far as they concern knowledge and instruction are not particular informations for resolution in any doubtful case for this were plain Revelation but as the Angel that was sent unto Cornelius informs him not but sends him to Peter to school so the Spirit teaches not but stirs up in us a desire to learn A desire to learn makes us thirst after the means and pious sedulity and carefulness makes us watchful in the choice and diligent in the use of our means The promise to the Apostles of the Spirit which should lead them into all truth was made good unto them by private and secret informing their understandings with the knowledge of high and heavenly Mysteries which as yet had never entred into the conceit of any man if the same promise be made to us it is fulfilled after another manner For what was written by Revelation in their hearts for our instruction they have written in their Books to us for information otherwise than out of those Books the Spirit speaks not When the Spirit regenerates a man it infuses no knowledge of any point of Faith but sends him to the Scriptures so Mr. Jo. Hales when it stirs him up to newness of life it doth not exhibit to him an inventory of his sins but supposes them known by the light of Nature or sends him to the Rule of life More than this in the ordinary proceeding of the Holy Spirit in matter of instruction I could never descry So that to speak of the help of the Spirit in private either in dijudicating or interpreting of Scripture is to speak they know not what So he And indeed the Spirit of God now-a-days works but by men and is secret in its operation to themselves and no way evident to others but by its effects in Reason or Discourse which are nor different from reason it self The Spirit supplants no man's reason on Scriptures Further it is a dangerous principle and at long run levelling it makes all Doctors Dotards Popes alike and serves for all designs absurdities or contradictions so that we have nothing ordinary now to argue from which is absolutely divine but the very Doctrine of the Scripture in its own proper sence And whosoever without prejudice or partiality shall take a view of that as it is laid down there will easily perceive See an excellent Sermon of the most learned and pious Dr. C. on 1 Jo. 2. 34. p. 117. there is no design to fill our heads with empty and useless opinions but to reform the manners of Mankind and to advance Vertue in the World For which reason the Scriptures being popularly written and descending to vulgar capacities take themselves altogether unconcerned in any accurate determinations of meer speculative Articles For example they do not represent God Almighty to us as he is in himself but as he is towards us viz. One Eternal Just Wise and Omnipotent God but in condescention to our capacities he is represented with the affections and members of a man confined to a place and his Eternity is Erasmus Atque utinam hic quoque Paulus aliquanto plus lucis nobis aperuisset qualiter extant animae semotae à corpore ubinam extent an fruantur immortalitatis gloria an impiorū animae jam nunc crucientur c. in his dedicatory of his Paraphrase to the Corinth Jer. 22. 16. crasly described by being before the World as his Immensity by filling the Heaven and the Earth And therefore it is that those divine Authors intreating not professedly of the Nature of Spirits of the intermediate State of the dead of Infants of the Heathen of Antemundane durations or Extramundane spaces have no ways assisted our curiosity in those or such like disquisitions But on the other side they tell us To do judgment and justice to judge the cause of the poor and needy is to know the Lord to be a son of Belial is not to know him that the fear Job 28. 28. of the Lord is wisdom and to depart from evil is understanding and St. John represents Charity to be the knowledge 1 Joh.