people must we not see with our own eyes but only with those of the Church Shall we pin our faith upon any mens sleeves What need we the authority of men when we have Gods own authority for our direction and men are but men i. e. frail and liable to error so that all they affirm is not to be taken for Gospel In answer whereunto consider Answ 1. That there is a great deal of difference betwixt an implicite faith and blinde obedience to the dictates of the Church and a submission to the publique judgement thereof The first deprives the people of their reason and judgement the second renders them more meek humble submissive and obedient and thereby more capable to receive the impression of the knowledge of celestial mysteries 2. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces sidei Nihil carum rerum scire quae antè nascereris facta sunt hoc est semper esse puerum Cic. Not as Lords over our faith but as guides in the true belief And he that knows nothing of the Religion of the Fathers for his guidance and direction is most likely still to continue a childe in his religion Nor 3. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them Quicquid omnes vel plures uno eodemque sensu manifeste frequenter perseveranter velut quodam sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratcque habeatur Quicquid vero quamvis ille doctus sanâ—tus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. but had their particular errors and mistakes and in many particulars also 't is confessed they did contradict each other 'T is not therefore the affirmations and private opinions of particular persons we must look upon as the Doctrine of true Religion and true meaning of the Scriptures but the general and universal consent of all for that all should erre and fall from the truth is contrary to what our Lord hath promised who will undoubtedly be as good as his word Mat. 16.18 Vpon this rock I will build my Church and the gates of Hell shall never prevail against it and Mat. 28.20 I am with you alway even to the end of the world In a word in the interpretation of Scriptures and for the confirmation of holy truths thence deduced the authority of the ancient Fathers and Doctors of the Church is to be consulted and known for these reasons 1. Because they are certain and undeniable witnesses of what the Church and the people of Christ did in their respective times believe and hold for orthodox Doctrine If the same doctrine St. Augustine taught in Africk was also taught by St. Chrysostome in Greece by St. Ambrose in Italy by St. Hierome in Palestine and so in other places by holy and reverend Bishops and Pastors of the Church then this undoubtedly was the doctrine of the Church and thus were the holy Scriptures understood in those ages of the Church Ita intellexit Ambrosius ita Cyprianus c. Thus Ambrose thus Cyprian understood such or such a place of Scripture this had some weight in St. August time and St. Aug. opinion and there is no reason but that it should be of the same force still amongst us 'T is no way probable but that persons so eminent in learning and in piety so frequent in holy prayers and meditations in fastings and wailings so indefatigable in their studies and labours in the Word and Doctrine and who laid down their lives and fortunes for the doctrine they preached should more truly understand the Scriptures and the truth of Christian Religion then we who if there be any thing of Modesty and Humility in our hearts must confesse our selves far inferiour to them in the said gifts and graces of the holy Spirit Aug. Vsque adeo promiscuit imis summa longus dies c. Hath time so confounded all things is light so changed into darkness and darkness become light ut videant Pelagius c. that Haeretiques now are the only seers Et caeci sunt Hilarius Cyprianus Ambrosius And the learned pious Fathers of the Church become blinde The words are too much appliable to the Heretiques of the times 3. The judgement of the Fathers being so far remote from these times wherein we live must needs be impartial as to the controversies amongst us touching the interpretation of any texts of Scripture or doctrines therein delivered as being altogether disinterested and knowing nothing of our disputes and contestations thereabouts Aug. contra Julian Pelag Nullas nobiscum vel vobiscum amicitias attenderunt c. They were neither in friendship nor in community with us or with them who in this age are of a contrary opinion to us they were neither angry with us nor them neither did they pity either of us but what they found professed in the Church they faith fully preserved what they learned they taught and what they received from their fathers they delivered unto us their children and undoubtedly Survey of the pretended discipline as a learned man of our Church observes they that contemn the learned Fathers that went before them do but open a gap to their own discredit making way thereby to be contemned themselves by all those that shall come after 4. We cannot but reasonably imagine that those holy and learned persons who lived nearer the Apostles times should proportionably know better the Apostles meaning in their writings and the doctrine they preached then any of us who live so many hundred years since Iren. l. 3. ch 4. Therefore saith Irenaeus who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common is so perverted Vinc. Ler. as to be made speak for both sides whither shall we have recourse for satisfaction but to the ancient Churches of Christ in which the Apostles converst from thence to hear what the truth is viz. Quid Apostoli quid primi fideles quid eorum successores c. what the Apostles what their Disciples and successors what the primitive Saints and Martyrs Councels and Fathers have received taught and delivered unto others For what came the word of God our from you or came it unto you only 1 Cor. 14.36 Since the Word of God comes not first to us but by and from the Church it is delivered it followes that the sense and meaning of Gods word must not spring from our own heads but to be by and from the Church delivered together with the word The learned Doctor Whittaker in his disputes against the authority of the Church Whit. de sac Q. 3. con 1. c.
order and right application to the clearing of any truth they would seem to affirm that as they themselves know not well what they say nor whereof they affirm so is it very unlikely that any man else should rightly understand their meanings 3. The Prophets of the Lord had never any motions from the good Spirit but what tended unto good and not to the least harm either of themselves or others But such as were entranced by the evill spirit had motions to do harm and mischief both to themselves and to others also As Saul would have killed David in his Prophet-like trances 1 Sam. 18.11 And Prisca and Maximilla two heretical Prophetesses and great pretenders to immediate revelation hanged themselves in one of their counterfeit Rovelation Extasies which will further appear in the 16. chapter of this Discourse 4. All that was delivered unto or uttered by the true Prophets of God in any of their Extasies were for the good and edification of the Church and people of God But all the revelations of false Prophets are at the best unprofitable useless and vain if not destructive to the Truth The lies errors and deceits the blasphemies and devilish doctrines which these counterfet extasies and revelations have brought forth are both manifold and notoriously manifest also But that ever any saving truth either not known before or nor understood hath in these last daies been by immediate revelation discovered cannot I believe by the greatest Enthusiast of the Age be made to appear Chrys in Mat. c. 7. Hom. 19. S. Chrysost gives us two rules whereby to know true Miracles and consequently true Revelations also from such as are false and counterfeit 1. If necessary as to the time and occasion of them 2. If usefull and profitable as to the issue and fruits thereof but if neither of these concur in a Miracle or Revelation they are false and illusive and to be ascribed rather to the cunning of Satan then to the power of God 5. The Visions and Prophesyings of the Lords Prophets were at all times and altogether true having not the least mixture of error or falshood therein But those of the false Prophets are sometimes true and sometimes false and sometimes neither true nor false but of such a dubious nature as to be seemingly true not only in several but even in contrary senses Et est evidentis judicii c. 'T is evident enough that those things are not from the true God wherein there is the least mixture of falshood or of a lye in any particular Et in his qui mentiuntur Iren. proem advers Haer. saith Irenaeus Even in lying vanities and doctrines of Devils there is ever some truths enter mixed that under the covert thereof the falshood and deceit may unperceivably pass and be entertain'd Thus though the Diabolical spirit appear in the likeness of holy Samuel and the Extasies and entrancings of false Prophets be like unto those of the Lords Prophets yet 1. By their wilde exotique gestures and vexatious agitations 2. By their loss of the use of their reason and understanding for the time 3. By their harmful motions and mischievous incitements 4. By the uselesnesse and unprofitableness of their revelations And 5. though they may speak much truth yet by the least intermixture of falshood and of a lie therewith they may easily be distinguisht the one from the other But to leave these extraordinary means of divine Revelation so long ceased in the Church of God and not of late pretended unto but by Impostors and seduced persons which will appear yet further by considering in the next place the ordinary means of divine Revelation before Christ and their Schools of the Prophets CHAP. IV. Of the ordinary waies of Divine Revelation before Christ 1. THE ordinary means whereby God revealed and made known his will unto his people were in the firster ages the Tradition or delivery of divine Truths from Patriarch to Patriarch together with the Catechetical instructions of the first born and heads of families in whom the several offices of King Priest and Prophet were pro tempore enstated These divine truths were not at the first committed to writing because the years of the first Patriarchs were so many that their memories might well serve them in stead of books Hook eccl pol. l. 1. ser 13. the imperfections and defects whereof God mercifully relieved by often putting them in minde of what was most necessary to be remembred by them In which respect it is easie to observe how many times one thing hath been iterated even to sundry of the best and wisest amongst them And thus it continued in the Church of God which was governed and instructed by a traditionary and unwritten Law from Adam to Moses 2. When the lives of men upon earth were shortned The written Law of God as a surer and more durable means of divine Revelation was commanded to be the Rule of their actions But yet not so as that 't was permitted to each man to give his own sense and make his own interpretation of this divine Law at will and pleasure but 't was to be expounded to them by the consecrated Priests and lawfully called Prophets of God in all ages Neh. 8.4 5 c. Mal. 1.7 Luk. 4.17 Act. 8.30.37 3. And this way of revealing the will of God in the exposition of his holy Lawes did differ much in the time of the first and of the second Temple For under the second Temple Prophesie by extraordinary Revelation generally ceased and hereupon came in a multitude of other Expositors Scribes and Pharisees Wisemen and Disputers 1 Cor. 1.20 to all whom the people were commanded to give ear and to seek the Law at their mouth Mat. 23.2 3. The Scribes and Pharisees saith our Lord sit in Moses chair whatsoever they say unto you observe and do it 4. God ordinarily revealed himself as by his Word and the interpretations thereof so by his Works in several instances of his providence and acts of his service commanded E.G. The delivery of his people out of Aegypt was a revelation of Christs flight and return thence and of our deliverance by him from the bondage of spiritual Pharaoh the Prince of darknesse and from that worse then Egyptian darkness of sin Mat. 1.15 and ignorance here and blackness of darkness for ever hereafter Gods command to Abraham to offer up his only Son Isaac Gen. 22. was a Revelation of his gracious purpose to offer his only son a sacrifice for the sins of the world in whom all the nations of the earth are blessed The erection of the brazen Serpent in the wilderness Joh 3.19 was a Revelation of the son of mans elevation on the Crosse The Passeover or eating of the Paschal Lamb a Revelation of Christ our Passeover 1 Cor. 9.7 that Lamb of God who taketh away the sins of the word The very place where Adam was created being the same where
1. Cor. 1.24 Joh. 14 6. Joh. 1.5 and the sun of Righteousness Mal. 4.2 The storehouse of wisdome and knowledge Col. 1.19 The only mean of discovering unto us the knowledge of God without whom it is impossible to know God For no man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Joh. 1.18 Wherefore is he termed the Word of God and the Wisdome of the Father the Way the Truth and the Life but by these and many more expressions besides these to signifie unto us that the knowledge of God and of his holy will is so fully by Christ revealed that here we must now six and not expect any further Revelations or new Lights to be discovered He looks beyond the Moon that looks for Revelations beyond Christ and what already stands upon record to be revealed by him There is no need to be curious after knowledge Nâ—bis â—uriâ—sitate opus â—â—n est pâ—st Christâ—â— Jesum nec inquâ—sitione pâ—st â—â—angeliâ—â—n Cum â—â—â—dâ—â—â—â— nil desider amus ultâ—aâ—â—deâ—â— Hee n. prius â—â—dmus non esse quod ulâ—ra â—redere deâ—â—amus Tert. de prae advers Haer. c. 8. since the Revelation of Jesus Christ saith Tertul. nor is there need of further search after Truth since we have found the Gospel where we beleeve in Christ we desire not to beleeve any thing beyond this belief for this we believe first of Christ and his Gospel that beyond this there is nothing ought to be believed 9. The Apostles of Christ had the honour after him to receive by immediate Revelation not any new Gospel but the right understanding firm remembrance and powerful publication of the Gospel of Christ All whose epistles and writings are as so many Commentaries and illustrations of the Gospel as the Prophets of old were of the Law And as Moses and the Prophets compleat the old so Christ and his Apostles compleat the canon of the new Testament which was ever received in all ages by the Church of Christ Quâ—d propleâ—ae praecâ—â—azâ—veâ—unt pâ—rsâ—â—â—a Christus Apostoli tradideruÌ„n a quibus â—eelâ—sia accipiens per universuâ— mundum sela bene custâ—dâ— as tradidit filiis Iren. l. 5. advers Haer. as the Rule of Faith and summary of divine Revelation So Irenaeus What the Prophets foretold Christ hath perfected and his Apostles have delivered from whom the Church through the whole world dispersed receiving the same hath delivered it to her sons the true Members of the Church Catholick all which must undoubtedly believe and professe with the rest of the family we are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 And here it cannot be either impertinent or unprofitable to observe in what respects sometimes Christ and sometimes his Apostles are said to be the foundation we are built upon 1. Christ is called the Foundation 1 Cor. 3.11 Primarily as he is the fountain of all Revealed Truths originally they flow from him for no man hath seen the Father but the Son Joh. 1.18 and he to whom the Son hath revealed him The prophets and Apostles are the soundation too Secondarily from and under Christ as his Stewards 1 Cor. 4.1 Ambassadors 2 Cor. 5.20 Workmen together with but under Christ 2 Cor. 6.1 2. Christ is the Foundation as upon whose doctrine and example life and death the faith of the whole Church is setled and their salvation fixed for there is no other name under heaven in whom there is salvation but the name of Jesus Act. 4.12 The Prophets and Apostles are the foundation ministerially as they are the Administrators of this faith and salvation which is in Christ the Prophets more obscurely the Apostles more clearly delivering it unto us Christ is as 't were the acceptable year of the Lord Clem. Rec. l. 4. having his twelve Apostles as the twelve moneths which compleat and fill up the year Christ is Alpha and Omega the beginning and end of all divine Revelation the end of the Law the beginning of the Gospel the Supplement of the Prophets and the whole Tenor of the Apostles preaching even the corner stone in whom both Law and Gospel Prophets and Apostles meet or the centre in whom they are conjoyned And in this center we must fix our faith having found Christ as by his Prophets and Apostles he hath revealed himself unto us Joh. 14.6 we must seek no further He is the way the truth and the life Let us not seek any new waies or new Truths lest being misled by the Spirit of Error we wander in the by-waies of death and ruine Tert. de virg vâ—land The canon or Rule of our faith saith Tertullian is one alone immovable and not possible to be better framed anew And what Rule this is he sheweth by rehearsing the Articles of the Christian Faith and Irenaeus before his time Pren. advers Haeres l. 1 2. 3. The Church though scattered through the whole world unto the uttermost borders of the earth hath received from the Apostles and their Disciples what to believe The parts of which belief he also writeth the same in substance with Tertullian and thereupon infers This Faith the Church spread far and wide preserveth as if one house did contain them Similiter n. fides nostra Revelationi Apostolis Prophetis factae qui canenicos libros scripserunt non a. revelationi si qua suit alits doctoribus factae Aquin. 1 p. sum q. 2. Art 8. ad sâ—cund These things it equally embraceth as though it had one common soul one heart and no more It publisheth teacheth and delivereth these things with uniform consent as if God had given it but one only tongue wherewith to speak He which amongst the Guides of the Church is best able to speak uttereth no more then this and lesse then this the most simple doth not utter i.e. when they make profession of their Faith And to conclude this second General Our Faith saith the Schoolman depends and is grounded upon that divine Revelation which those Prophets and Apostles received which wrote the canonical books of holy Scripture and not upon any other Revelation if ever there were any such received by any other learned or holy persons whatsoever Non n. novis Revelationibus nunc regitur c. The Chuch is not now guided by any Revelations but persists and perseveres in those things which the Prophets and Apostles have revealed and delivered unto us who were the Ministers of the word revealed CHAP. VIII Of the necessity of learning as to the understanding of Gods revealed will in his word AS God hath graciously pleas'd in his holy Word to reveal himself unto us The 2. General Deut. 17.19 1 Tim. 4.13 Rev. 1.3 2 Tim. 2.15 1 Tim. 5.17 so he hath commanded us to read study and labour in this word that the light of divine Revelation therein may
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
2. Duâ—l advâ—â—s Staplet as it is by some Romanists preferred before the authority of holy Scriptures doth yet acknowledge these four offices in the Church in order to the Scriptures 1. That the Church is the Register and conserver of the Scriptures 2. The Judge both to discern and define what Scriptures are Canonical and what Apocryphal 3. To be the promulgator or publisher of them to all its members the people of God where ever dispersed over the face of the earth And 4. To be the interpreter and expounder of them and in these respects to contemn or neglect the Ministry and Testimony of the Church is the way to erre from the faith saith he to rush into certain destruction And in these cases I may very well adde the words of our Lord He that will not hear the Church let him be unto thee as a Heathen or a Publican Mat. 18.17 CHAP. XII Three inferences hence appliable to the general subject of the whole discourse ANd now if we lay all these together The knowledge of Tongues and Languages of History and Antiquity of Arts and Sciences as Rhetorick Logick natural and moral Philosophy of the Analogie of the true Faith and of the Doctrine of the Church Councels and Fathers all which do appear necessary to the right understanding of holy Scriptures we may very well hence infer 1. That the work of the Ministry in the interpretation of the Scriptures is not so slight and easie a business as too many persons now a daies make of it And they who can so easily run from the plough to the pulpit and from the meanest trades and employments of the world to intermeddle with the most sublime and celestial mysteries of godliness who pretending to the Spirit and yet have not these gifts of the Spirit and to divine Revelation being altogether devoid and destitute of the means thereof do thereby become vain in their imaginations liable to strong delusions giving heed to seducing spirits and doctrines of Devils and that for want of learning which they do therefore despise only because they want it they do pervert and wrest the Scriptures to their destruction 1 Tim. 4.1 And 2. That 't is not immediate Revelation we must depend upon for the right understanding of holy Scriptures since these several parts of what is called humane learning hath appeared necessary thereunto for otherwise 't was in vain that 1. The Apostles of Christ which at the first were illiterate should be extraordinarily and miraculously endued with the gifts of learning 2. That such persons should be called both ordinarily and extraordinarily to the Prophetical office as were eminent for learning and knowledge not immediately infused but by their studies and industry and Gods blessing thereupon acquired 3. That it were also in vain we should be commanded to hear read study mediate seek search and dive for knowledge 4. That in vain also hath God of his great mercy afforded us the writings directions and instructions of holy and learned men in all ages 'T is an undeniable truth that Deus natura nihil faciunt frustra There are no arts of the divine Providence useless and unprofitable But as God of his great mercy is never wanting to give what is needful so of his great wisdome he is never lavish in giving more then is needfull Vnumquodque propter operationem suam God hath made all things for their uses every book and every writing of the learned orthodox and holy and every tongue and every science in every such book is for the manifestation of some truth and the profit of some soul That I am sure is the end of Gods Spirit thereby what ever may be the end of mans For the manifestation of the Spirit is given to every man to profit withall 1 Cor. 12.7 3. And thirdly we may very well hence infer also that 't is an over bold rash and saucy presumption in any persons of what quality or breeding soever to assume the office of Priesthood and start up preachers of the Gospel being not first well studied and endowed with the several qualifications of learning and knowledge requisite thereunto Adde hereunto the dignity of those precious jewels committed to their charge viz. The immortal souls of men which are of so great value before God as neither gold silver nor any corruptible thing could redeem them but the bloud of Christ the eternal Son of God 1. Pet. 1.18 as a lamb without blemish now that which cost our Redeemer so dear and is designed either to eternal happiness or eternal misery according as 't is more or lesse wisely and carefully ordered requires surely such a guide and pastor as is not only wise learned and discreet but also vigilant careful and conscientious Under the Law how unwilling was Moses to be sent on the Lords message though he was a learned man Exod. 3. and so was Jeremy also I am a childe and cannot speak Jer. 1.6 And many others cautious of their own weaknesse and of the great abilities required to the execution of so great a function have more safely declined then arrogantly assumed the same Greg. de cura past l. 2. c. 7. Hinc quique praecipites colligant c. from hence all forward novices may observe how great a guilt of sinful presumption they contract who set up themselves to be teachers of others whilest they have yet need to be taught themselves since that yet holy men of God were afraid to undertake so weighty a calling even when God himself called and commanded them thereunto Under the Gospel Christ himself who is the word of God and the wisdome of the Father would not preach till he was 30. years old Vt vim saluberrimi timoris Greg. ibid. c. That he might infuse the vertue and efficacy of wholsome fear and caution into the hearts of the over forward since he who could not erre in his preachings would not yet preach the waies of perfection and felicity till he was of perfect age The Apostles of Christ notwithstanding that they were conversant with Christ all the while he continued preaching the Gospel upon earth daily heard his heavenly Doctrine as it distilled from his own mouth and saw the miracles he did for the confirmation thereof and though they were endued in some measure with the gifts and graces of the Spirit before his ascension For he breathed on them c. Luk. 24.45 He opened their understandings to understand the Scriptures yet all this was not thought sufficient to preach and open the mysteries of the Gospel to the world but they were forbidden to do it till they received additional gifts of learning and knowledge from above Luk. 24.49 Tarry you at Hierusalem till you be endued with power from on high Gloss ordin in Loc. Vt exemplum sequentibus daretur c. Giving example to all posterity that no weak and illiterate persons wanting the gifts of Tongues Arts c.
1. His written Word 2. Those several means and helps forementioned both divine and humane outward and inward for the right understanding of his Word by the blessing of God and the secret influence of his holy Spirit upon our studies and meditations therein laies himself open to manifold temptations and dangerous seductions of the spirit of error and delusion and as much as in him lies subverts the very foundation of the holy Christian Faith for hereupon these destructive inconveniencies must needs ensue 1. The canon of holy Scripture is transgrest and dissolv'd by the superaddition of new Revelations and the authority of Gods Word is made null and void that must passe for a dead letter when the fictitious dreams and delusions of every idle enthusiastical brain under the mask of Revelations shall be mistaken and miscalled too The quickning Spirit And he that sets up any thing of Religion to the dishonour of holy Scriptures Optaâ— l. 3. 1. saith the Father he doth adificium de ruina construere erect a building upon the ruines of Gods truth and such a building can be no better but an heap of errors and deceits For what will not he dare to affirm and hold who holds any thing besides or above or but equal to the Word of God for the Rule of Faith Hereupon the Resurrection hath been denied and the last judgement and the necessity of all holy just and good works the necessary consequences of these points of our faith for he that believes not the Resurrection and last judgement Quid boni aut veri what holy Truth will he care to believe or what good action will he make conscience to practise 2. He opposes himself to the doctrine of the universal Church of Christ for 1600 years together who with one unanimous and common consent have received the holy Scriptures as the very canon of Faith without addition or diminution without ever hoping or waiting for any new Revelations to be superadded thereunto and very good reason sure if that dismal curse wherewith the canon of holy Scripture is concluded have any influence upon the mindes of men Rev. 22.18.19 If any man adde unto these things God shall adde unto him the plagues that are written in this book c. 3. And more particularly he makes void all those commandements of God to search the Scriptures to hear read meditate and study and delight our selves in the Lawes of God For all immediate Revelation of Gods will presupposes the knowledge of the truth without any search study c. The contempt or neglect of which duty hath sad and heavie judgements threatned thereunto as Jer. 9.13 c. And the Lord saith Because they have forsaken my Law which I set before them And have walked after the imagination of their own heart I will seed them with wormwood and give them water of gall to drink I will scatter them among the heathen c. with manifold texts to the same purpose both in the old and new Testament as Prov. 13.13 28.9 Psal 81.11 12. Zach. 7.12.13 Joh. 5.45 46. 12.48 4. He makes void and unnecessary the sacred function of the Priesthood or Ministery which God hath in all ages ordained and setled in his Church as to mediate with God for the people so to instruct the people from God And this sacred office God hath both confirmed by miracles and by testimony of his blessings ordinary and extraordinary and guarded the same by many direful threatnings denounced and many heavie judgements inflicted upon such as have or shal sacrilegiously violate infringe or usurp this office or neglect refuse or contemn to hear the word of God in the mouthes of his Prophets and faithful Ministers See amongst many other places Jer. 5.12 c. Because the people belied the Lord and said It is not he when he spake by his Prophet And because they said moreover The Prophets shall become â—inde and the word is not in them Therefore thus saith the Lord Because ye speak this word I will make my words in thy mouth fire and this people wood and it shall devour them And to the same purpose Jer. 6.10 11 12. Mat. 10.14 15. Luk. 10.11 12. 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren For an immediate Revelation commands an immediate belief and blinde obedience without any further fearch or trial at all contrary to those expresse commands 1 Joh. 4.1 Beleeve not every spirit but try the spirits 1 Thess 5.21 Prove all things hold fast that which is good or agreeable to the word of God but reject that which is not so and hold for accursed the publishers and promoters thereof Gal. 1.8 Though we or an Angel from heaven should preach unto you another Gospel besides what ye have received let him be accursed 6. The faith of the Enthusiast if it may be called a faith and not rather an illusion of his fancy is not built upon the same grounds with the faith of Christs Church which is the pillar and ground of truth the Church is built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 i. e. what the Prophets of the Old Testament and the Apostles of the New have revealed to be the doctrine of salvation in Christ is the foundation which the faith of all true Christians is built upon But the Enthusiasts faith is not built upon old but upon new Revelations not upon what is revealed already through the mediation of the Prophets and Apostles and communicated by their successors but upon what shall be immediately revealed from heaven and this groundless ground of faith is opposed to that which is the true ground of faith indeed and made of equal authority therewith so that upon this ground every private mans sayings and affirmations are of as great authority and as much to be regarded as the divinely inspired sayings of the Prophets and Apostles and this must needs be so were there any truth in mens pâ—etended Revelations for undoubtedly we owe as much faith reverence and obedience to every Revelation from heaven how mean soever the person be that receives it as we do to any part of Gods Word already revealed though by the greatest Patriarch or Prophet that ever lived upon earth 7. All dependence upon new Revelations laies a secret stain of dishonour upon God and this in two respects 1. That God notwithstanding his several methods of divine Revelation by the Patriarchs and Prophets of old by his own Son Jesus Christ and his Apostles in these last daies should yet be defective in making known to his people the waies of his service and of their own salvation 2. All pretence to new lights and Revelations makes God the Father of Lights with whom is no variablenesse or shadow of change to vary and change his minde as oft as the fickle and deceitful mindes of men do alter Nay thus God
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
feared the fabrick of the Bath would fall upon them all that were there since Cerinthus the enemy of truth is in it Iren. adâ—â—rs Haer. l. 3. c. 3. And Polycarpus who was S. Johns disciple and heard these words from the Apostle meeting with Marcion another Heretique who saying unto him Cognosce nos acknowledge us for the true Disciples of Christ answered I know thee to be the first born of Satan So great fear saith Irenaeus had the Apostle and their Disciples of having any communication with persons that had depraved and corrupted the Truth according to Tit. 3.10 For. nulla ab iis tanta potest esse corruptio Id. l 4. c. 62. quanta est schismatis pernicies saith the same Father Athanasius Apparet Antichristos omnes esse quos constat à charitate atque ab unitate ecclesiaeâ—ecessisse Opt. l. 1. and Epiphanius deny Heretiques nisi homonymâ—s to be called Christians and Optatus tels us that Schismatiques are the Antichrists spoken of by S. John 1 Joh. 2.18 for so they are described vers 19. They went out from us but they were not of us c. Which is the way of Schism and the description of Schismatiques and he instances in Novatian qui extra ecclesiam consistens inter Antichristos computetur The Samaritans who were Schismatiques from the Jewish Church Addendo autem civitatem Samaritanoâ—um detâ—re omitti ubi erant schismatici ostendit schismaticos Gemilibus adaequari Cyp. Ep. 76. Id. ibid. the Jewes therefore had no conversation with them Joh. 4.9 And they are reckoned by our Saviour with the Gentiles Mat. 10.5 8. The sad condition of all Heretiques and Schismatiques lying under the guilt of grievous sin and being obnoxious thereby to the judgements of God is frequently also remembred by the Fathers How are they without all hope saith Cyprian and incur Gods heavy indignation to their own ruine who make a Schism the holy Scripture doth declare in the book of the Kings where the ten tribes making a breach and Schism in the Church and departing from Judah and Benjamin the Lord is said to be wroth with the whole seed of Israel And by the example of Corah Dathan and Abiram is manifested and proved saith the same Father in the same place that they are not only guilty of great sin Aug. â—p 164. but liable to grievous punishment who rashly joyn themselves with Schismatiques Illud scelus ad exemplum devitaudi God for the present so grievously punished the sin of Corah and his complices giving us thereby an example saith S. Aug. to avoid the same and shewing that when he spares to punish such persons in this life the greater punishment he reserves for them in the life to come which is affirmed 2 Pet. 2.9 For God will judge such persons saith Irenaeus who make Schisms and divisions minding more their own utility then the Churches unity Qui propter modicas quaslibet causas magnum gloriosum corpus Christi conscindunt who for every light cause and unnecessary scruples rend the great and glorious body of Christ Irâ—n l. 4. c. 62. and as much as in them lies destroy the same speaking of peace and charity but making war and division straining at a gads and swallowing the camel Gods service is the way of mans salvation and that nation or kingdome which will not serve the Lord shall penish Isa 6.12 The ground and foundation of Gods service is faith for without faith it is impossible to please God Heb. 11.6 Now the true holy and orthodox faith is but one Eph. 4.5 therefore termed the unity of faith vers 13. Now he that pleaseth not God by the mean of a true faith doth displease and fight against him by the opposition of a false faith according to our Saviours own rule Mat. 12.30 Ho that is not with me is against me and he that gathereth not with me scattereth abroad And undoubtedly he that is against Christ he that is his adversary makes himsel immediately liable to eternal condemnation which is effected by every one that holds not the unity of the true faith for he that bâ—leeveth not in me is condemned already Joh. 3.18 In a word as the true faith believed and obeyed is the way of life so a false faith embrac't and followed is the high way of death and ruine as the word of truth is the key of the kingdome of heaven so the word of untruth and error is the key that opens the gates of hell as the first is that true and sacred light which discovers and clears the way that leads to light and life everlasting so the latter is the ignis fatuus the false fire that misguides the wandring souls of men to the confines of that kingdome where dwelleth blackness of darkness of that kingdome where dwelleth blackness of darkness for evermore Of all seducers and maintainers of Heresies the Apostle S. Peter affirms that they bring upon themselves swift destruction that their judgement of a long time lingreth not and their damnation slumbreth not 2 Pet. 2. 1 2 3. CHAP. VIII Rules and directions for the avoiding of Errors in Religion THat we might be the better armed against the assaults of Heretiques and heretical opinions in Religion our Lord and Master hath not only foretold us that false teachers should in all ages of the Church arise and errors spring up with the truth Mat. 24.23 7.15 Mar. 13.21 Luk. 17.23 as tares amidst the wheat but also hath strictly charged us to beware of them not to follow after them nor believe them whose pretences shall be so plausible their outward appearances of holiness so specious and taking and their words and works by the secret and invisible assistance of Satan so extraordinary as that if it were possible they would deceive the very elect The Apostles of Christ treading in the same steps with their Lord and even in their own daies seeing his words fulfilled Gal. 1.7 1 Tim. 5.12 2 Tim. 3.6 7. 4.3 4. 2 Pet. 2.1 2 3. Jude 8. Eph. 4 14. Rom. 16.17 18. 1 Joh. 4.1 and false Prophets arising not only severely inveigh against them but also impose upon us the same strict care and caution not to be seduced by them or like children to be tossed to and fro and carryed about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive To yeeld obedience to these several injunctions and to stand fast in the true faith rooted and built up therein against the assaults of false and deceitful workers these following directions will be useful 1. To be well and throughly instructed in the grounds and principles of holy Religion For as no firm and durable building can be raised without a good foundation laid so no man can be built up in the most holy faith and firmly setled in the truth except the foundation and ground-work be first well and surely
laid in the right understanding and firm adherence to the principles of holy Religion Now the general ground and foundation of all holy and saving Truth is the word of God or the divinely inspired writings of Moses and the Prophets in the old and of Christ and his Apostles in the new Testament Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 But although all things contained in the holy Scriptures be infallibly true and in some respect or other usefull and edifying yet all are not therefore fundamentall Truths Those principles of holy truth contained in the Scriptures which are fundamental are according to the doctrine of the Church reduced to five Heads 1. Repentance 2. Faith Ch. catec 3. Obedience 4. Prayer 5. Sacraments If any winde of doctrine move us from off any of the grounds our souls must needs suffer the shipwrack of holy Truth and be split upon the rocks of false erroneous opinions As to these principles therefore these particular rules must be observed for the avoiding of errors 1. And first for Repentance which is termed the foundation of Christian Doctrine Heb. 6.1 He that will not build but upon what is the foundation of truth must not admit of any opinion whatsoever that shall take him off from the constant confession of his sins with all humility and godly sorrow remembring that there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 And the only means left us to recover our selves out of the snares of sin is by Repentance to wash our hearts with the tears of godly sorrow for sin to empty our souls of them by confession and make them clean by more stedfast purposes and strong resistance against all temptations unto sin And this is the first part of that Baptismal vow or of that covenant we made with God when any of us by holy and lawful Baptism were admitted into the bosome of his Church even to forsake the devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh or manfully to sight under the banner of Christ against the devil the world and the flesh which is no other but to adhere to the doctrine and to continue in the practise of true Repentance 2. As to Faith which is joyned with Repentance as another essential part of the same foundation of Truth Heb. 6.1 't is necessary for the avoiding of Errors to admit of no opinion relating to Religion that is not agreeable to those Articles of the Christian faith summarily exprest in the Apostles Creed which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith Symbolum Apâ—slorum est râ—gula fidei vestrae brevis grandis braevis numâ—ro verborum graâ—dis pondere sentâ—ntâ—arum Aug. de Temp. we are commanded to hold fast 2 Tim. 1.13 That modell of faith once given to Saints we are commanded earnestly to contend for Jud. 3. The Apostles Creed saith S. Aug. is the rule of your faith which is though short yet weighty short in the number of words but weighty in sentences or the several articles thereof The Gospel of Christ is indeed the grand Rule of faith whereof this lesser Rule the Apostles Creed is the sum and Epitome And he that gees besides and not according to the Rule of faith goes not forward in the way but backward from the way of Truth 3. As to Obedience To entertain no opinion that agrees not with that all-perfect rule of Righteousness the Decalogue or ten Commandements of the moral Law for whatsoever shall oppose thwart make void or any way take off our obedience to any of Gods Commandements is to be rejected as false and erroneous Whosoever saith our Lord shall break one of these least Commandements and teach men so to do he shall be called least in the Kingdome of heaven that is saith the Glosse the most despised in the Church of Christ Minimus in râ—gno h. c. dâ—spectissimuâ— in ecclesia quia decidit à side Lir. in loc and the reason is given because he is saln from the faith he is lapst into error which is expresly asserted by S. John Hereby we are sure we know God if we keep his commandements he that saith he knowes God and keepeth not his commandements is a lyar and the truth is not in him 1 Joh. 2.3 4. And in order to this Rule 't is necessary also to admit of no opinion that tends to the breach of either of those general Rules of Charity which is the fulfilling of the Law viz. To love God above all and thy neighbour as thy self for on these two hang all the Law and the Prophets Mat. 22.37 c. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love to the advancement of Gods glory and the promoting of his service both inward and outward As also whatsoever 2. tends not to the maintenance of love and unity justice and charity innocence and beneficence towards our neighbors is not to be entertained as a beam shining from the light of holy Truth but as a slash of illusion suggested by the spirit of Error Hereby shall all men know that you are my disciples if ye love one another Joh. 13.35 He omits saith the Father the gift of Miracles Tongues Prophesies Aug. Knowledge to understand all mysteries Faith to remove mountains by none of those but by your charity you shall be known to be my disciples 6 As to the doctrine of Prayer That we admit of no opinion that shall take us off either from the frequent and fervent use of holy Prayers in general or more particularly from the use of the Lords Prayer the which is not only commanded by our Lord to be used when we pray Luk. 11.2 but by the which also we do communicate in our prayers with all holy orthodox Christians there being no time when ever we do use this prayer but many thousands of pious persons are at the same time powring forth their souls unto God in the words of the same prayer To neglect therefore much more to despise the use of this prayer if it be not a piece of disobedience to the plain and positive command of Christ and so a branch of Hecesie yet 't is a depriving our selves of the greatest benefit of the Communions of Saints and so a branch of Schism 7. As to the Sacraments that we reject what ever doth either obstruct the use or deny the efficacy either of Baptism or the Supper of the Lord Mat 26 26 27. c 28 1â— Joh. 6.51.53 Act. 2.38 The use thereof being positively commanded and the efficacy thereof as positively asserted by Christ himself These being also the seales of the covenant of grace Baptism the seale of our admission and the Eucharist of our confirmation in the
soul and body as the tree and its fruits or as the foundation and building of holy Religion And in good-works or the holy actions of obedience he hath coupled both the Tables of the Law together the one containing the sacred offices of piety towards God and the other of justice and charity towards man he then that will not be guilty of Error must not presume upon any pretence how specious soever to divide these or any of these each from other For he that parts faith from good works parte the body from the soul and overthrowes holy Religion from off its proper basis and foundation And he that parts holiness and righteousness or righteousness from holiness who pretends Religion to God to be unjust or uncharitable to man or out of a pretence of justice or kindness to man robs God of any part of his worship uses one table of the Law as an instrument to break the other to the ruine and breach of both 5. To avoid errors 't is necessary that we obey and submit our selves to the directions and guidance of those consecrate persons whom God hath ordained and according to Gods ordinance are lawfully called and rightly instituted to be the Pastors of our souls and the pillars of his Truth This direction God himself giveth to his people as an antidote against idolatry and all false worship Deut. 12.19 Take heed to thy self that thou forsake not the Levite as long as thou livest upon the earth and chap. 17.8 If there ariâ—e a matter too hard for thee in judgement thou shalt arise and come unto the Priests the Levites And the man that wil do presumptuously will not hearken unto the Priest that standeth to minister even that man shall die vers 12. And Mal. 2.7 The Priests lips Haec sunt initia haereticorum ut sibi placiant propositum superbo â—â—mere contemnam Cyp. l. 3. epist 9. c. The same command is given Heb. 13.17 Obey them that have the rule over you submit your selves for they watch for your souls c. But when people contemn their Pastors and despise their directions when they presume to be wiser then their teachers and to set themselves above those who are over them in the Lord when they will controll their Priests and snatch the holy oracles out of their mouths censure their doctrines revile their persons scandalize their profession hence arise Heresies Schisms and factions this opens the gap to all errors seductions and falshoods Thus when the spirit of contradiction reigned and the people were as those that strive with their Priests Hos 4.4 hear what a dreadful ruine attended them vers 5. Therefore shalt thou fall in the day and the Prophet shall fall with thee in the night destruction shall follow upon destruction as the night followeth the day and I will destroy thy mother the Church And what else can be expected but that men should stumble and fall into errors and deceits even when the light of saving knowledge shineth unto them if the directions of those whom God rightly placed to be the lights of his Church Mat. 5.14 are neglected and disobeyed especially if we remember that all such contempt and disobedience reflecteth upon Christ the true Light himself Luk. 10.16 He that heareth you heareth me saith our Lord to his Disciples In discipulâ— magister auditur in filio pater honoratur Bed in loc and in them to all faithful Pastors and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And here we that are Pastors ought in all humility to acknowledge that there is as well obedience due from us to our Ecclesiastical Fathers the Bishops as there is from the people unto us and when we deny the one it is most just with God to deprive us of the other the miserable effects whereof we are by sad experience too sensible of 6. That we be not ensnared in the labyrinth of error 't is necessary that we suppress all swelling conceits of our own knowledge and wisdome For seest thou a man wise in his own conceit there is more hopes of a fool then of such a one Prov. 26.12 And undoubtedly no men for the most part are so wisc in their own conceits and proud of their knowledge in spiritual things as they that have the least portion of spiritual understanding for the first appearance of spiritual light doth so amaze all weak and ignorant minds that they think presently they are the children of the light when they are not yet out of the confines of the Kingdome of darkness and are confident of knowing all things when as yet they have not so much knowledge as to acquaint them with their own ignorance And as one hath truly observed 'T is ordinary with men whilest they are young and novices in Religion to despise those doctrines and religious offices which upon more maturity and ripeness of judgement they have approved and embraced He then that desires to be endued with the spirit of truth must conform himself to the Spirit of Christ in all meeknesâ— and humility Learn of me for I am meek and lowly Mat. 11.29 And he that will not learn this lesson shall never learn exactly to know the errors of his waies for Humility moulds and prepares the soul to receive the impressions of holy Truth which pride and self-conceitedness resists and opposes so Psal 25.9 The meek will he guide in judgement and the meek will he teach his way but Jam. 4.6 God resisteth the proud and 't is because the proud first resist the impressions of Gods Spirit As the black apple of the eye sees clearly but if there be a white pearle therein it sees nothing even so the eye of humane understanding saith Greg. if sensible of its own ignorance and sinfulness sees more clearly the secrets of Truth but if once it apprehend Greg. de â—ur past c. 11. and gather a self-conceited whiteness and purity of holiness and wisdome 't is excluded from the light of celestial knowledge For so much the lesse doth any man perceive the light of truth by how much he is by pride exalted and puft up with conceit of his own understanding There be too many in these sad times of such universal delusion that think themselves very wise and great proficients in Religion if they can but talk and wrangle and hold discourse to and again of religious matters such discourse is too often also in Scripture phrases either not understood or else wrested and perverted and tends ordinarily to the crying down of some religious practise or ancient custome of the Church though it be not only innocent but useful and edifying expressions and arguments of this nature the devil is ever ready to suggest to the mindes of men and to whet and smooth their tongues to run on readily in such kinde of unprofitable and destructive effusions which puffes them up with fond conceits of their
merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli atiorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in sol 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in sol 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Dâ—ctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Woâ—cest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Land Lord Archb. of Canterbury and Mr. Fâ—sher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The Countrey-mans Catechism or the Churches plea for Tithes by R. Boreman B D. in 4. The Regal Apologie printed at Oxford in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall in 4. Sacrosancta Regia Majestas in 4. printed at Oxford and written by the Archbishop of Tuwn The Christians Directory in 12. The Royal Slave a Play in 4 acted at Christ-Church in Oxford Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D.D. in 12. the second Edition with many Additionals Directions for the profitable reading of the Scriptures by John White M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4. The Saints Legacies or a Collection of Promises out of the World of God in 12. Judicium Universitatis Oxoniensis de Solenni Lege Foedere Juramento Negativo c. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times by Jasper Mayn D. D. in 4. New Jaâ—ua Linguarum Reserata sive omnium Scientiaâ—um Linguarum seminariuâ— Auctore Gl. Viro â— A. Comenio in 12. A Treatise concerning Divine Providence very seasonable for all ages by Tho. Morton Bishop of Duresme in 8. Observations upon Mr. Hobbs his Leviathan with some Observation upon Sir Walter Rawleigh's History of the World by Alex. Rosse in 12. Fifty Sermons preached by that learned reverend Divine Jo. Donne in fol. Wits Common wealth in 12. The Banquet of Jests new and old in 12. Balzac's Letters the fourth part in 8. Quarles Virgin Widow a Play 4. Solomon's Recantation in 4 by Francis Quarles Amesii antisynodalia in 12. Christs Commination against Scandalizers by John Tombes in 12. New Dr. Stuart's Answer to Fountains Letter in 4. A Tract of Fortifications with 22. Brasse outs in 4. Dr. Griffiths Sermon preached at S. Pauls in 4. Blessed Birth-day printed at Oxford in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholique where it was before the Reformation by Edw. Bâ—ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches written by the Author of the Observations upon Mr. Hobbs Leviathan in 4. New Episcopacy and Presbytery considered by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty by H. Fern D. D. in 4. The Commoners Liberty or the English mans Birth-right in 4. An Expedient for composing Differences in Religion in 4. A Treatise of Self denial in 4. by a concealed Author The holy Life and death of the late Vicountesse Falkland in 12. Certain Considerations of present Concernment Touching the Reformed Church of England by H. Fern in 12. Englands Faithful Reprover and Monitor in 12. by John Allington Newly published The grand Conspiracy of the Members against the Mind of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12. White Salt or a sober Correction of a mad World by John Sherman B. D. a discontinuer in 12. The matching of the Magistrates Authority and the Christians true Liberty in matters of Religion by Will. Lyford B. D. and late Minister of Sherborn in Dors in 4. A compendious Discourse upon the Case as it it stands between the Church of England and those Congregations that have divided from it by Hen. Fern. D. D. New A correct Copy of some Notes concerning Gods Decrees especially of Reprobation by T. P. Preacher of Gods Word in Northamptonshire and published to prevent calumny in 4. New The History of the Church of Scotland by Joh. Spotswood Archbishop of St. Andrews in fol. New Phraseologia Anglo-Latina or English Proprieties rendred into proper Latine for the use and benefit of Grammar Scholars in 8. Dr. Cousins Devotions in 12. The persecuted Ministery bâ— William Langley late of St. Maries in the City of Liechfield Minister in 4.
fountain of purity deny his blessings upon our labours and turn our preaching into foolishness And herein the Enthusiasts of the age have found so great a flaw in the Ministery as that they absolutely decry the calling or if not so yet the best terms they can afford the most upright and conscientious amongst us is false Prophets and deceivers of the people But yet that the error of this opinion and sinfulness of the railing accusations though against some persons they have too much of truth may appear 't is necessary to take notice of these following considerations 1. That 't is the sins of the people that provokes God to give them ignorant and sinful shepheards And there shall be like people like Priests saith the Lord and I will punish them for their waies and reward them their doings Hos 4.9 and again The daies of visitation are come the daies of recompence are come Israel shal know it The Prophet is a fool the spiritual man is mad and what 's the reason for the multitude of thine iniquity and the great hatred Hos 9.7 Non est a plâ—be aut vulgaribus hominibus arguendus aut accuâ—andus episcopus lices sit inordinatus quia pro meritis subditâ—rum disponitur a Deo vita dectorum Evar. ep fratribus Aegypt And therefore saith Evaristus A Bishop and Pastor of souls is not to be reviled by the people though be disorderly because God disposeth of the lives of the Teachers according to the deserts and qualities of the hearers And so of Princes as well as of Priests wicked Princes God gives in his wrath Hos 13.11 viz. when he is angry with a people for their sins And even the errors of the best kings are ascribed to the sins of their subjects As Davids sin in numbring the people was caused by the anger of the Lord against Israel 2 Sam. 24.1 For the Kings heart is in the hand of the Lord and he turneth it whither soever he will Prov. 21.1 either for a blessing or curse upon their subjects Sic pro meritis plebis saepe pastores depravantur ecclesiae Anacleti epist tertia ut procliviùs corruant qui sequuntur 'T is even so with the Pastors of the Church who are deprav'd and diorderly in their lives because the people by their sins have deserv'd to have such leaders whose directions shall sooner tend to the ruine then to the health of their souls 2. 'T is the duty of all Christian people rather to cover and veil then to disclose and publish the enormities of their Pastors For they are their spiritual Fathers 1 Cor. 4.15 And the nakedness of Fathers must not be discovered by the children that the curse of Cham fall not upon them Gen. 9.22.25 If the Pastors neglect their duty towards God the people must not therefore neglect their duty to their Pastors but wisely distinguish betwixt their example and doctrine obeying the truths they deliver but avoiding the sinfull practises they follow which is positively commanded by our Lord Mat. 23.2 3. The Scribes and Pharises sit in Moses chair All therefore whatsoever they bid observe that observe and do but do not ye after their works for they say and do not Etiam si quisquam traditor subrepsisset c. saith Aug. Though some traytor or wicked person creep into the chair of Moses Aug. Epis 165. it should nothing hurt the Church or innocent Christians for whom Christ hath provided saying of evil prelats what they say do ye 3. The knowledge of the Truth may be obtained in the use of outward means and the ministerial office thereupon conferred upon such persons as want the internal qualification of true piety which is clear from the examples of Balaam who loved the wages of righteousness and yet had the gift of prophesie of Judas who was sent out by the Lord himself to preach the Gospel and yet had a Devil and Nicholas chosen by the Apostles one of the Deacons and yet was the father of the Nicholaitan Haeresie so much detested by God Rev. 2.6 Shall we therefore accuse and rail upon the Prophets of the Lord for the sin of Balaam or disparage the Apostles of Christ for the sin of Judas or impute to the rest of the holy Deacons the error of Nicholas or shall we not hear and obey the truth because it comes from the mouthes of some wicked as well as good Ministers It is rather our duty to admire the wisdome and magnifie the goodness of God who to give the greater testimony to the Truth and to make it more illustrious and evident is pleased to deliver it unto us by his Ministers of both sorts good and bad both by the holy and by the profane And 't is the Spirit of God undoubtedly that works in and by all persons that deliver the truth though not in all alike but in men of divers qualifications after a different manner in good men as ingredient and insident in bad men as urgent and impellent by good men more frequently and effectually he works the conversion of his people and by bad men sometimes also though more rarely that the working of his grace may appear in all and the glory thereof may to him as the supreme cause and not to his instruments be ascribed 4. That the gifts of Gods holy Spirit are not limited to those that receive his graces is further clear Mat. 7.22 23. Many will say to me in that day Lord Lord have not we prophesied in thy name Here were great gifts bestowed and that upon wicked and unsanctified persons for it followes immediately Then will I professe unto them I never knew you depart from me ye workers of iniquity so also 1 Cor. 13.2 Though I have the gift of prophesie and understand all mysteries and though I have all faith so as to remove mountains viz. of seeming impossibilities and have not charity I am nothing From whence two things are plainly and clearly observable 1. That the understanding of holy Scriptures and of the mysteries of godliness or prophetical and ministerial gifts may be obtained in the use of outward means without the internal sanctification of soul which consists in charity or love which is the fulfilling of the Law 2. But then secondly The gift of prophesie with all the wisdome and knowledge of holy things though they may be and often are useful for the edification of others yet are they altogether fruitless and ineffectual to the person that hath them if not animated by the grace of charity or obedience to the Lawes of God for so they are not much unlike a candle in a dark lanthorn which casteth its light abroad upon others leaving the person that holds it in darknesse CHAP. XV. The dangerous and destructive consequences of and depending upon immediate Revelation HEe that pretends unto or depends upon any further Revelations from heaven then God in his great mercy hath already afforded unto his Church and people viz.