and presumptuously affirmed 'T is ever the custome of Heretiques to alledge holy Scriptures in a wrested and perverted sense making those sacred writings like a nose of wax turning and writhing them to this and to that and to every sense that best agrees with their own vain imaginations Aliter Photius aliter Novatianus c. One Heretique understands it this way and another diversly from him and a third distinct from both and all put another sense upon the words of God then ever his holy Spirit intended therein Pro voluntatis sue sensu Hilar. Vinc. Lir. adversus Har. c. 1. Hil de trinitate l. 2. The sense of their own minde and spirit not of Gods Spirit they put upon the Scriptures which occasion'd that complaint plaint of S. Hierome 'T is only the Art of understanding Scriptures which all persons challenge to themselves Soâ—a scripturarum aâ—s est quam sibi passim omnâ—s vendicant Hanc gariula avus hanc delirus senex hanc so phista verbesus hanc universi presumunt lacerant docent ante quam discant Hier. ad Pâ—l l. 1. c. 6. This the pratling old wise and the doting old man and the wrangler full of words this all men presume unto and upon presumption of their interest therein they tear and wrest and abuse it at their pleasure presuming to teach the doctrine thereof before they have half learned it As in the natural creation of children too many are the issue of lust and wantonness nor is it considered when they are begotten how they shall be kept even so 't is in the spiritual brood of Heresies pride covetousness and ignorance begets them before the authors know how to maintain them but as children when they are once gotten must be kept though they pinch upon their neighbours so this heretical crew rather then the opinions which are the issue of their pride and vanity should die they will steal the sincere milk of the word to nourish them or in language of another strain rather then they will submit their vain imaginations to the truth and true meaning of Gods word the truth of that must submit to their imaginations And this Videtis id vos agâ—re ut omnis scripturarum de medio auferatur authoritas suus cuique animus author sit quid in quaque scriptura probet quid improbet id est non ut authoritati subjiciatur sâ—ripturarum ad fidem sed ut sibi scripturas ipse subjiciat non ut illi ideo placeat aliquid quia hoc in sublimi authoritate scriptum legitur sed ideo recte scriptum videatur quia hoc illi placâ—â—t Aug. cont Faust saith the Father is the way to rob the Scripture of its authority whilest every mans own imagination must tell him what it allowes and what it disallowes this is not to be subject to the authority of the Scriptures but to make the Scriptures subject to our imaginations so that therefore this or that is not acceptable unto them because 't is written in the word of God but therefore 't is well said or written there because 't is acceptable unto them The great danger they incur who put another sense upon the holy Scriptures then Gods holy Spirit ever intended therein is represented to us by the strange fire which that rebellious crew under the conduct of Corah Dathan and Abiram offered up unto the Lord there came out a fire from the Lord and devoured the presumptuous sacrificers Numb 16.18 35. So those unlearned and unstable souls which wrest the Scriptures do it to their own destruction 2 Pet. 3.16 As a remedy to prevent so great mischief the ancient Fathers thought it meet to provide saith the reverend Andrewes that they who took upon them to interpret the Scriptures Lat. conâ— secundum sâ—ss 11. should put in sureties that the sense they gave of them should be no other then what the Church in former times acknowledged So Vinc. Lirin also By reason of the manifold windings and turnings of the Scriptures Propter tantos tam varii erroris anfractus necesse est ut prophetiâ—ae Apostolicae interpretationis lâ—nea secundum ecclesiastici catholici sensus normam dirig atuâ— Vine Lir. advers Haer. c. 2. for the maintenance of several errors 't is necessary to direct the line of prophetical and Apostolical interpretation according to the rule of an Ecclesiastical sense and meanings for Quis unquam Haereses c. saith the same Author Who ever brought in an Haeresie but first he disagreed from the consent of antiquity and of the ancient Catholique Church Et in laqueum sit verbum Dei saith Estius the holy Word of God becomes a snare and a stumbling block to all those who contemning the authority of the Church presume to impose their own private sense upon it And he that obtrudes his private sense of Scripture upon his hearers not only lords it over their faith but over the faith of the universal Church of Christ Estius in Rom. 11.9 nay he makes null and void the authority of holy Scriptures for Scripture is no more Scripture if not rightly interpreted 7. Another general cause of erroneous opinions in Religion is Hypocrisie when men are cold and lukewarm and too negligent in the practise which is the life of Christianity when they receive not the love of the Truth so as readily to obey and practise it then it is just with God to give them up to strong delusions Nay hereby men lay themselves open to the delusions of Heretiques because the excellency of holy Christian truths are not cannot be known but by the practise and experience thereof therefore said our Saviour If ye do his will ye shall know of my doctrine whether it be of God or no Joh. 7.17 So that undoubtedly what ever piety or purity Heretiques may pretend unto yet generally 't is but a meer formal outside a show and shadow of truth but no substantial solid piety or charity having a form of godliness but denying the power 2 Tim. 3.5 For to such who by obedience practise and experience do know and believe the excellency of Truth it is not possible to be seduced and drawn aside therefrom Qu imdiu bona epâ—ra saâ— imus ipsum lumen ju stitiae ante oculos nosties adaperit veritatem Chrys in Mat. 7. Hom. 19. therefore our Lord cals all false Prophets Woolves in sheeps cloathing Mat. 7.15 that is Nominis Christiani extrinseous superficies meer nominal outside Christians no men so seemingly austere and strict and yet all is but empty appearance of holiness no men assume to themselves more holy titles the Saints the Elect the People of God If they be simple and illiterate persons then they apply to themselves God hath chosen the simple 1 Cor. 1.27 and those that confute them in discourse do it by carnal Reason and the wisdome of the flesh if they be subtil and acute in argumentation and put
Geography History Arts and monuments of antiquity For 1. The holy Scriptures being the Language of other Countreys how shall they understand them that know nothing of the situation of those countreys and places or of their rites and customes particular idiomes phrases and proverbial speeches which must needs seem strange improper and insignificant to them who know no more but the ordinary places customes and expressions of their own nation 2. The Scriptures are of all books in the world the most ancient now as times do alter and vary so do the customes and constitutions actions and affections manners and proverbial sayings of all people alter also hence the 14. chapter of the 1 Cor. is so hard to be understood Because those customes are so long since out of date And this may seem to be one reason why God in his wisdome hath so often altered his waies of dispensation and the revelaton of his truth unto his Church and 't is the ground of that wise direction of the Father Distingue tempora intelliguntur Scripturae he must warily distinguish betwixt ancient and modern times that will rightly understand the Scriptures III. The knowledge of Rhetorick Logick c. by the help whereof we are enabled to take notice 1. Of those tropes and figures and metaphorical expressions whereof the holy Scripture is full to know what is properly and what figuratively expressed what is the literal and what the mystical sense therein what is delivered by way of History and what by way of parable and similitude what by way of command and what by way of counsel to compare the more obscure and dark places with the more plain and perspicuous the like saying in one place with its like in another and the differing and unlike with its unlike and differing expression 2. To observe the causes and grounds the scope and drift of every saying with the reasons and arguments to enforce it and warily to distinguish betwixt the substance and circumstances of each command and admonition 3. By way of Logical Analyse to open divide and resolve the holy Word into its proper parts that each who hears and reads the same may know his own portion and what particularly is applyable to him An art which Timothy was commanded to study for Study to shew thy self approved a workman that needeth not to be ashamed rightly dividing the word of truth 1 Tim. 2.15 IV. The knowledge of natural causes vertues operations and effects which is the sum of Natural Philosophy For 1. The holy Scripture as well sets forth unto us the works of God Adoro scripturae plenitudinem quae mihi factorem manifâ—stat facta Tert. cont Herm. as his words of command admonition c. Witness the history of the creation Gen. 1. which is in it self a little epitome of all natural Philosophy and the admirable discourses of Gods works in the book of Job and in the Psalmes of David and many other places and this because the works of God are as the great Basil styles the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of Gods knowledge For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 The most wise God who hath revealed himself unto us in his works as well as in his word hath also used the one as a means to illustrate and clear the meaning of the other so that as the word of God sets forth his marvellous works so by his works and by similitudes and resemblances taken from his creatures he teacheth us in his word both the knowledge of himself and of his holy will touching the waies of his worship witnesse the manifold commands and admonitions expressed under the notion of several creatures The Oxe and the Asse the Stork the Crane Isa 1.3 and the Swallow To exemplifie but in one text which is also a positive command of the Gospel Mat. 10.16 Be ye therefore wise as Serpents but innocent as Doves He then that knowes nothing of the nature of the Serpent and of the Dove how shall he understand the meaning or yeeld obedience to this command And that very appearance of the holy Ghost in the shape of a Dove upon our Saviour Mat. 3.16 Act. 2.2 3. and in winde and fire upon his Apostles implies the necessity of this price of humane Learning to understand something of the properties of that creature and of these elements to understand aright the several qualifications of the holy Ghost V. The knowledge of moral Philosophy for rightly to understand the nature properties c. of moral vertues must needs conduce exceedingly to the right understanding of the perfection and excellency of spirituall graces the one being but the elevation and raising up of the other to an higher pitch of perfection The light of nature being not extinguished but made more clearly seeing by the light of Grace And the guidance of natural reason being not abolisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Diol cum Tryph. but rectified perfected and confirmed by the dictates and commands of the holy Christian Faith Therefore Justin Martyr stiles Philosophy meaning I believe natural and moral Philosophy as subservient to Divinity The greatest possession and most acceptable unto God as the means whereby we are brought to the knowledge of God and of his holy will CHAP. XI Of the Analogie of faith and the Doctrine of the Church TO the right understanding of holy Scriptures 't is further required to know what sense and meaning the ancient Fathers the learned and pious Doctors of the Church in all ages have given of them for no Scripture is of private interpretation But interpreted and understood it must be according to the general Canon or Analogie of Faith that faith which was once given to the Saints by the Apostles the articles whereof are summarily comprehended in the Apostles Creed That Faith which so delivered and received hath been preserved and maintained Winc. viâ— semper abique ab omnibus at all times in all places by all persons Councels and Fathers and is by the merciful providence of God in spite of all opposition from Infidels Heretiques and Schismatiques brought down unto us Prov. 3.5 This Faith must be the rule according to which we must steer our interpretations of holy Scriptures not leaning to our own understanding or abounding in our own sense but ever submitting our private judgement to the publique judgement of the Church which in the Apostles own times was commanded when the gift of prophesie or interpretation of Scripture was by more immediate and extraordinary inspiration communicated yet even then the judgement of the Church was to be allowed in the interpretation of Scripture 1 Cor. 14.29 Let the Prophets speak two or three and let the other judge Object But 't is here objected Numb 16.14 Wilt thou put out the eyes of these
truth which their understandings being not able to digest they are intoxicated therewith and stagger like drunken men being tossed and fro with every winde of doctrine against which presumption the wise Syracides admonisheth Ecclus. 3.21 Seek not out the things that are too hard for thee neither search the things that are above thy strength But what iâ— commanded thee think thereupon with reverence For many are deceived through their own vain opinion and an evil suspiâ—ion hath overthrown their judgement Hence 4. Even from ignorance under the pretext of knowledge 't is the custome of Heretiques to snarle and detract and speak evil of those Truths the profound and deep excellency whereof their darkned understandings cannot fathom so they are described 2 Pet. 2.12 and Jude vers 10. To speak evil of the things they understand not As the Jewes because they understood not Christs Doctrine of the bread of life therefore they strove amongst themselves saying How can this man give us his flesh to eat Joh. 6.52 And Nicodemus because he understood not the nature of Regeneration was offended at the doctrine saying How can a man be born when he is old c. Joh. 3.4 Whereas all good Christians who have any grain of true faith do believe with reverence even those mysteries of godliness which they understand not expecting with all humility and obedience till they shall be opened and made known unto them Hist eccl l. 7. c. 13. So Eusebius records of Dionysius Alexand who speaking of the Revelation of S. John saith I do not impugn those things therein which I understand not but rather admire them the more for that they are above my understanding And S. Aug. gives us this rule to be observed as touching the mysteries of holy Religion Quod secundum fidem qua imbuti sumus inteligere valucrimus tanquam de cibo guadeaâ—us quod secundum saâ—aâ—n sidei regulam intelligere non poterimus bonum tanen verum esse minime dubitemus Aug. in Joh. tract 18. What according to the measure of faith wherewith we are endowed we do understand aright let us therein rejoyce as 't is the food of our souls but what we cannot according to the sound rule of faith conceive we must not therefore doubt but to be holy just and good Hence 5. ariseth so much levity and inconstancy of minde in all heretical and schismatical persons like children tossed to and fro with every winde of doctrine Ephes 4.14 Even as children for want of judgement distinguish not betwixt wholsome and unwholsome diet betwixt food and poyson so all persons become erroneous and wavering for want of knowledge and judgement rightly to distinguish betwixt light and darkness tares and wheat corn and chaffe betwixt what is the food and what they poyson of their souls therefore they are compared to clouds without water carried about with windes Jude vers 12. denoting the emptiness of sound knowledge which renders them not only inconstant in the tenents of religious Truths but also obnoxious both to the broaching and belief of lies having ever an itching desire to things new and strange but with the Israelites loathing the old Manna though it be the food of Angels for no other reason but because they are accustomed to it And this spiritual itch a more baneful disease then the corporal is grown epidemical and so overspreading the body of our Church as that prophesie of the Apostle hath at no time been more manifestly fulfilled then in these our daies 2 Tim. 4.3.4 For the time will come when they will not endure sound doctrine but after their own lusts shall heap to themselves teachers having itching ears And they shall turn away their ears from the Truth and shall be turned unto Fables This itch saith the Father Pruritus in auribus spiritualiter fornicantibus sicut pruritu libidinis in carne corrumpitur integritas castitatis Aug. in Joh. Hom. 43. is as pernicious to the purity of Truth as is the itch of lust to the vertue of chastity for hence many solid and soul-saving Truths are often contemned for their antiquity because they were heard of before and so they tickle not their itching ears And lies and errors are readily embrac'd in their stead meerly for their novelty And those teachers which feed this humor and claw this itch by bringing things new and strange to their ears are the only persons they lust after delight in and follow by heaps and multitudes But undoubtedly amongst many other this is one infallible mark whereby to distinguish Truth from Error and consequently Heretiques and Schismatiques from orthodox Christians Truth like the Sun in the firmament is ever one and the same and constant to it self but Error changes like the Moon is multifarious and endless knowes no stint or limits therefore Tertullian cals the faith of Heretiques Fides annua menstrua sides temporum non evangeliorum Not like the faith of the Gospel which is fixt and setled permanent and constant but the faith of a year or of a moneths continuance and the faith of the times as the times change and alter so doth the Religion commonly of all seduced and erroneous persons From which inconstancy new sect and parties daily and hourly do arise amongst Heretiques as from the shop of Simon Magus Heresie sprung all those innumerable sorts of Heretiques in the Church till the time of the Manichaean heresie And these Manichees were also subdivided into Catharists Macarians and Manichees strictly so called From Arrius sprung the Macedonians Aerians Aetians Aug. cont Don. l. 1. c. 6. and innumerable others Donatus party saith S. Aug. was soon broken into many lesse and smaller parcels Denique penitus inspectae omnâ—s haereses in multis cum autoribus suis dissentientes deprehenduntuâ— Teit. de prae cont Haer. c. 42. The Anabaptists amongst us are subdivided into Antinomians Brownists Seekers Ranters Quakers Familists c. And finally saith the Father look into all Heresies and you may easily finde them in many things dissenting even from their own authors and Founders And seldome shall you see Heretiques agree in any one point except it be to oppose and cry down the Truth as Herod and Pilat against Christ 6. From the same dark Abysse of Ignorance Neque n. natae sunt haereses quaedam dogmata illaqueantia animos in profundum praecipitantia nisi dum scripturae bonae intelligerentur male quod in its non bene imelligitur etiam temere audacter asseritur Aug. in Joh. Tract 18. under the semblance of self-conceited wisdome hath sprung that which is of all others the greatest cause of Heresies viz. The misinterpretation and mis-application of the holy Scriptures For saith the Father Heresie had never sprung up nor false doctrines bewitching and destroying the souls of men had never been broacht had not the good word of God been ill understood and that also which is but ill and weakly understood been rashly