shine into our hearts and guide us in the sacred paths of life eternal But as unto every thing of price and value there is art and skill required rightly to make use thereof and also there are means and instruments fitted for the acquiring of this skill so rightly to use this precious jewel of Gods holy Word for the illumination of our souls there is much art and skill required and this skill must be attained in the use of all those instruments and helps which God hath for this end graciously afforded unto us it being most agreeable to the wisdome and goodnesse of God to work upon humane understanding by humane means and helps And according as we are more or lesse industrious in the use of these means God imparts a more or lesse treasure of understanding unto us Not as if the holy Spirit of God could not without means communicate his gifts of wisdome and open our understanding to understand the Scriptures Luk 24.45 But that ordinarily he doth not do this but commands us not lazily to sit still Prov. 2.4 and wait upon his immediate Revelations but to seck for knowledge and search for wisdome as for hid treasures and how shall we seek for it but in the use of those means he hath sitted for this search And these means are either outward or inward The outward and humane helps are the knowledge and understanding of tongues and sciences The inward or divine means are the purity and holiness of the hearts and life The first are necessary as to the formale externum to understand the outward letter of the word in its proper and genuine sense The second as to the formale internum rightly to apply the word according to the minde of the holy Spirit therein And experimentally to feel those sacred truths accomplished in our selves As to the former whereupon this controversie depends the knowledge of tongues and languages arts and sciences herewithall the holy Scripture doth presuppose those men to be furnished that will dive into the secret and hidden mysteries therein contained for all kindes of knowledge have their certain bounds and limits and each of them presupposes many necessary things learned in other sciences before we can know the secrets of this as the Art of Rhetorick presupposeth the understanding of words as the cabinet must be first opened before the jewel therein can be found out There is a threefold knowledge of things natural moral and divine By the first we are guided to live as men By the second as reasonable men and members of a civil society By the third as Christian men and parts of Christs body the Church And each of these presupposes the other as moral wisdome presupposes that which is natural and divine wisdome presupposes both to this end God hath endued us not only 1. With sense to know the things that concern our present life and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. de Mos And 2. with reason to know what concerns our well being in the peace contentment and happiness of the soul But 3. He hath added also the heavenly revelations of his holy Word whereby what sense and reason could never sinde out as conducible to eternal happiness is made known unto us And as reason doth imply and presuppose a man to be endued with sense so Religion and divine Revelation presupposes as to endued with sense and reason 2. Divinity which is the body of divine Revolation is the Art of arts and comprehends with it what ever other Arts do teach And the holy Scriptures the contents whereof are the precepts of this Art both contains all kindes of knowledge und relates to all sorts of truth both natural Eph. 5.20 Civil Rom. 13.4 Historical 2 Tim. 3.8 Forein Tit. 1.12 And consequently to the understanding thereof the knowledge of such Truths are necessarily subservient to the supernatural and divine assistance Humane Arts are the Handmaids of Religion which they serve and wait upon as their Queen and Soveraign And as great Fersons are not approached unto without the mediation of servants and great Houses have their through-fare before you come to rooms of state and great Cities have their suburbs before you come to the high streets So the great and sacred body of Divinity is not approached unto ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she sits in the height and perfection of understanding but by the mediation of her Handmaids or through the several passages of Tongues and Sciences 3. Though many things in holy Scripture be plain and easie to be understood without the help of much learning or art yet there are also many things obscure dark and mysterious which too many men for want of learning and sobriety do misconster pervert and abuse to their own ruine which is expresly affirmed both of St. Pauls Epistles and of other Scriptures also 2 Pet 3.16 As also in all his Epistles speaking in them of those things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction In which meaning St. Pauls Epistles are somethings hard Non temere a Spiritu Sto. Scripturas esse tectas sed eb id meâ—imè ne vâ—leseam exerceant uâ— pascant Aug. And the holy Ghost hath therefore left Gods word in many places veil'd and obscure saith St. August 1. Novileseat that we might not undervalue it 2. Vt exerceat to keep us in the exercise of prayers and meditations studies and labours for all kinde of knowledge the more hardly it is attained the more we esteem it and the more also it doth feed and nourish the soul as making a deeper impression therein 4. Such is the height and sublime perfection of those holy mysteries in sacred Scripture contained that vulgar and learned men have need of an interpreter as Act. 8.31 Learned Guides therefore God hath in all ages raised up both Priests and Prophets under the Law and under the Gospel whom he hath appointed the treasurers of knowledge and unlearning in the sound and sincere Expasition of holy Scripture and instruction of his people 5. The necessity and honour of humane learning as to the reception and right understanding of divine Revelations doth appear from the antiquity for those first Patriarchs of the world who honoured with immediat Revelation and invested with the sacred office of the Priesthood were all of them learned men either so found or so made by the God of wisdome and knowledge when he spake unto them Adam as the first man so the first to whom God revealed himself and first Priest or Prophet of the Lord was not a â—ovice in Philosophy nor ignorant of any part of what we call humane learning he knew undoubtedly the nature properties vertues effects and workings of all creatures and therefore God permitted him to give them names according to their natures Gen. 2.19.20 And out of the ground the
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
is made to speak things quite opposite and contrary to himself whilest the several conceits secret suggestions and whispers of mens hearts which are as numerous as the sand and contrarious as light and darkness are yet all under pretence of immediate Revelation fixed upon God who changeth not 8. It doth extremely much derogate and detract from the honour of holy Christian Religion to have no better ground and foundation then either the divinity of the Heathens of old or that of the Mahometans which of later times hath so far overspread and swallowed up so many Christian Kingdomes and flourishing Common-wealths in the world and both the one and the other of these not only derive their original but also their progresse successe and present continuance doth depend upon immediate Revelations which no good Christian surely doth doubt to be any other then Diabolical Delusions The Divinity of the Heathens was such as the Priests of their respective Temples and Oracles delivered to the people in their prophetick trances for celestial Responses and divine inspirations And the more subtil and sublime of the heathen Philosophers recommend unto us an Ecstatical contemplation even to the abolition of the understanding and Reason as the highest and most perfect way of divine knowledge Mahomet began with Raptures and extasies and supposed Revelations of Angels He therefore that shall seriously consider the monstrous Idolatries of the one and the horrid Blasphemies of the other will be careful surely how he trusts unto or depends upon immediate Revelations 9. This doctrine of immediate Revelation should it be granted is not safe for sober and peaceable-minded Christians to embrace or depend upon it but is fittest rather for such persons whose destructive plots and designs under the mask of Religion are to dethrone and murder Christian Princes ruine well establisht government and governors both Ecclesiastick and Civil massacre their Christian brethren rob ruine and destroy whatever opposes their designs and private perswasions in point of faith and manners how sacred and useful soever it be such mischiefs and barbarous cruelties when open force is wanting to effect may be and too often have been effected by pretended Revelations and men of ecstatical and seduced fancies who have though they have greatly merited thereby and done God good service by destroying the enemies of his Truth and abolishing Haeresie Superstition c. when as indeed they have made havock of a people more righteous then themselves destroy'd the truth and true worship of God open'd the way to disorder and confusion and this through perjury sacriledge murder rebellion and the breach of all the lawes of piety justice and charity 10. The neglect of the means of saving knowledge viz. learning divine and humane and to depend upon Revelation without the use of such means is the way to advance Lady Ignorance again as the mother of devotion to drown the world in Barbarism Espencaeus to reduce the Church of Christ to that sad condition wherin it was in the ninth age which was called The unlearned and the unhappy age of the Church wherein he that studied Philosophy and the Mathematicks was counted a Magician he that knew the Greek tongue was shrewdly suspected but if he understood Hebrew also he was no better then an Haeretique 'T is observed by the learned both Historians and Divines that all the ten bloudy persecutions of the Church by the Heathen Emperors did not so damage holy Christian Religion as did the subtil underminings of Julian the Apostate Euseb eccl hist l. 10. c. 32. Soz. l. 5. c. 5. Theod. l. 3. c. 7. who fought not against Christian Religion as did the rest of the persecuting Emperors with fire and faggot but by taking from them all offices of dignity and places of preferment all Ecclesiastical promotions and Church priviledges and more especially by putting down and forbidding all Schools of learning for the training up their youth in the knowledge of tongues and sciences that so the light of holy Religion might be lost in the dark of ignorance and decay of arts For Arts and Tongues are the handmaids to holy Religion these as 't were hold the candle whilest the sacred light of Truth is display'd for our direction in the waies of light and life everlasting 11. He tempts the good Spirit of God who expects to receive the knowledge of Truth by immediate Revelation and miracle which by ordinary common and known means is attainable Dominum tentare est novo miraculo velle pâ—rficere quod aliis rationibus sieri potest so the Devil tempted our Lord to seed himself with the bread of a miracle when Gods ordinary and common providence yeelded bread enough Mat. 4.3 and to cast him self down from the pinnacle of the Temple when the way to come down by steps was plain and easie without any such praecipitation That dependence upon immediate Revelation is unnecessary and consequently uselesse and unprofitable is manifest from what hath been already said from the sufficiency of Gods revealed Truth and is yet further manifest from the vain and bootlesse issue of all such dependence For what sacred Mysteries of holy Religion have been either made known or more plainly unfolded by immediate Revelation in these last daies since the time of Christ and his Apostles many Impostures and lies many Haeresies and errors many Schismes and divisions have fancied Revelations brought forth but that any sound soul-saving truth hath been of later times immediately revealed I could yet never hear or read of by any authentick witnesses and it is most just with God to give men up to the vanity of their minde and to the delusions of their own hearts who thus tempt his holy Spirit by leaving the known and beaten paths of Truth revealed to depend upon what is unnecessary useless and vain and not only so but also 12. Dependence upon immediate Revelations laies us open to the delusions of Satan 2 Cor. 11.14 who transforming himself into an angel of light insinuates his suggestions and diabolical doctrines under the shew and vizard of divine Revelations Many pious men have been deluded by this wile of the Devill and have faln into grosse errors Tert. de anima c. 9. Tertullian though he observed this and saw how grosly many of Montanus sect were cheated into foul mistakes and errors upon fancied Revelations yet notwithstanding so strongly doth the Devil work upon the fancy by the force of this inchantment that he himself was deceived also and became a Montanist being cousened hereunto especially by the pretended Revelations of a holy sister whom he much extols in his tract de Animâ whose pretended vision of the substance of a soul corporally exhibited to her view made him believe the soul to be corporeal and although for this opinion he was not condemned for haeresie neither yet was guilty of those more gross and blasphemous opinions of the Montanists which their fancied Revelations brought forth
qualifications To instance in some particulars First It is a truth by the Spirit of God both foretold promised and performed That the actings and impressions of Gods Spirit upon the mindes of men are both more strong and frequent as also more general and common under the Gospel then they were under the Law That the gift of the Ministry it self is dilated being not limited to the single Tribe of Levi but all men of what quality soever have a title thereunto meaning Genera singulorum not singula generum that is men of all sorts and kindes not all of all kindes but hereupon to make void pull down and level with the undistinguisht multitude the high and solemn order and offices of the Priest-hood instituted by God himself both under the Law and under the Gospel for a people to snatch the Divine Oracles from the lips of the Priest and presume to teach their Teachers to invade the chair of Moses and offer incense with unhallowed censors for private persons to assume the publique administration of Ministerial Offices without a lawful Call and due Ordination thereunto though they may be otherwise qualified with knowledge and piety These are false glosses imposed upon the former truths by the Spirit of lies Tares fowed by the Enemy of mankinde amidst the purer wheat And that 1. To the high dishonour of God and profanation of all that is religious and sacred 2. To involve the Church of Christ and bury it in the rubbish of confusion and disorder 3. To take away those bounds and limits distinguishing Priest from people which all Nations Jewes and Gentiles all Ages of the Church both Ancient and Modern have kept firm and inviolable 4. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites 2 Sam. 6 6 7. 2 Chron. 26. 16 c. 2. It is an impression of Gods Spirit upon the soul of man to wait and depend upon God for spiritual wisdome knowledge Prov. 3.5 c. and not to lean to our own understanding or trust too much to our own wit judgement reading learning Prov. 2.6 or the like as knowing full well That the Lord gives wisdome and from him cometh knowledge and understanding But hereupon either to despise or neglect those waies and means and helps which God in his merciful providence hath afforded us for to attain wisdome c. as the study of Tongues and Languages Arts and Sciences the reading and distinctly weighing the Discourses of the learned and to depend upon immediate Revelation and Infusion of such gifts from Heaven as if they should drop upon our barren hearts as did the Manna in the Wildernesse upon the Tents of Israel out of the clouds and by miracle this is a false gloss which the spirit of delusion puts upon the former truth thereby to inveigle us 1. To tempt the good Spirit of God 2. To be exposed and laid open to seducing spirits 3. To enshrine Lady Ignorance again as the Mother of Devotion which all men know but who are blinded with ignorance to be the Dam of superstitions errors and confusions 3. Rightly to beleeve in the Son of God as the mean of our justification here and ground of our hope of salvation hereafter this is an impression of Gods Spirit on the soul of man and in respect hereof we are said to have the Spirit of Faith 2 Cor. 4.13 2 Cor. 4.13 We having the same spirit of faith according as it is written I beleeved therefore have I spoken faith as it is doctrinal being a spiritual gift and reckoned amongst them 1 Cor. 12.9 And as it is practical 1 Cor. 12.9 being a grace or fruit of the Spirit and reckoned amongst them also Gal. 5.22 Gal. 5. 22. But now to mingle and divide and as it were to cut asunder this true Evangelical Faith as it stands full and intire in all its integral parts both of doctrine and practice so as to be vainly pust up with a conceit of being ingraffed into Christ and thereby to be justified here and sure of heaven hereafter whether we live according to the rule of Faith and in obedience unto the Gospel of Christ or no to define and measure our Faith not by the sacred acts thereof commanded which is called the righteousnesse of Faith but by our own too too credulous fancies and apprehensions Rom 10.6 as if it were no more to be in Christ but presumptuously to pretend unto it and impudently without just ground to believe it This surely cannot be that true Evangelical Faith whereunto so many promises are annext but a false glosse which the spirit of Error hath put thereupon thereby 1. To puffe up the hearts of too too credulous men with spiritual pride and presumption and make them swell with the empty conceit and airy fancy of their own happy and eminent state and condition when there is no such matter And 2. To inveigle men to neglect the use and practice of Christian graces those fruits of the Spirit which are as it is already said the very life and soul of Christianity and consequently the way to heaven if ever we mean to arrive there 4. It is an impression of Gods Spirit on the soul of man To be zealous for the Lord of Hosts that is to be exceedingly fervent and forward 1 King 19 1â— earnest and desirous by all possible waies and means to advance the religious worship and service of God but to be so factions and forward so fiery and furious as by any illegal extravagant and disorderly means to advance the truth it self much lesse to set up any private opinions in relation to Gods Service which have not been semper ubique ab omnibus Vincenâ—â— the three rules of Catholick Doctrine and Worship to be generally and for the most part of the Primitive times at least of all persons at all times and in all places received and not now and then here and there by hereticks and schismaticks only introduc'd I say to be zealous for such pieces of Religion Doctrine and Worship and that per fas nefásque through just or unjust means by right or by wrong to endevour the advancement thereof this is not true zeal but a false gloss which the Devil puts thereupon even through the violence of this distempered heat 1. To divide separate and break men into sects factions and parties that they might so elash together to the ruine of each other And 2. To inveigle men into conspiracies seditions and rebellions against their Governors The like may be observed of zeal for the conversion of a sinner and bringing souls into the obedience of Christ the more zealous and active diligent and industrious any man is herein with the more fire of Gods Spirit no question he is endued But withall observe that to be active and zealous to seduce and deceive to inveigle and draw men aside into false and
our obedience depends upon Divine Revelation and command from God He hath shewed thee O man what is good Micah 6.8 What thing so ever I command thee observe to do it Holy Religion is not of an earthly but of a heavenly descent It is a beam displayed from that light of truth which is eternal and immutable her dwelling is in the holy heavens Wisd 9 10. where she waits upon the throne of glory And to earth she descends not by any natural investigation but by supernatural revelation Mirandâ—de sid aâ—d cred Omnis religio supernis revelationibus nititur aut niti praesumitur All religion depends upon revelation from above Flesh and bloud hath not revealed it but my Father which is in heaven Mat. 16.17 4. That there is a general knowledge of God and some notions of that religious worship we owe unto him imprinted in the hearts of all men by nature and is legible in the book of the creatures the Apostle affirms Rom. 1.20 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 But this sight of God being not clear enough to bring us to the beatifical vision and fruition of God which is that perfection and felicity whereunto by being enstampt after the image of God he hath created c. therefore it hath pleased him more clearly to reveal himself and the waies of his religious worship to his Church and people in all ages And this either 1. extrardinarily and immediately or 2. ordinarily and in the use of means 5. The first revelation of divine truth was immediate i. e. without the mediation or ministry of man intervening But yet so as that 1. All those holy persons to whom God immediately revealed himself by certain infallible signs did themselves know and make known to others that the revelations they received were no delusions but from God himself the fountain of truth proceeding God never speaks so extraordinarily but by the same act he both makes known the things spoken and himself to be the speaker 2. That all immediate revelation was generally confirmed by miracle therefore the Jews required signs of Christ as the means to confirm every new and immediate revelation Joh. 2.18 6.30 1 Cor. 1.22 3. That not all nay nor all holy persons but only some few choice select vessels had the honour of this immediate revelation the main body of the people still received the knowledge of God by mediation i. e. from their hands in whom the office of Priesthood was in all ages enstated For the Priests lips should keep knowledge and they i.e. the people should seek the Law at his mouth for he is the messenger of the Lord of hosts Mal. 2.7 6. The truth whereof as also what we are to beleeve concerning divine revelation will appear if we do impartially consider and weigh 1. To what persons and after what manner God revealed himself from Adam unto Christ 2. That by Christ and his Apostles the whole minde of God is so fully revealed that we must not now look for the revelation of any new truths 3. That the right understanding of what is already revealed depends not upon Gods immediate inspiration or revelation from heaven but is to be acquired by Gods blessing in the use of means And that in order hereunto the knowledge of tongues and sciences is both useful and necessary 4. That to depend upon immediate revelation is not only dangerous but destructive to the truth already revealed 5. That all those texts of holy Scripture commonly alledg'd for the proof of immediate revelation are misunderstood and wrested OF DIVINE REVELATION Mediate and Immediate CHAP. I. Of divine Revelation from Adam unto Christ 1. MAn being created after the Image of God was undoubtedly at the first endued with such a perfect knowledge of divine truth as was necessary to the attainment of that felicity whereunto God created him viz. the beatifical vision and fruition of his Creator for ever For as Philosophers do affirm If it were possible that the invisible and all spiritual God could be represented under any visible or compounded shape and being His body then must needs be composed of Light and his soul of Truth So essential to the very being of God is knowledge and truth and so consequently to the being of man after the image of God 2. But this light of divine knowledge was by mans disobedience too soon eclipst and his soul involv'd in the darknesse of sinfulness ignorance and error our first parents out of a sawcy ambitious affectation to know what they ought not engulft themselves and all their posterity into a natural blindness and ignorance of what they ought to know so that ever since hoc tantum scimus quòd nihil scimus the most knowing man knowes best his own ignorance and want of knowledge For if any man think he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 3. But since without the knowledge of God and of his most holy will that perfection of our being whereunto God hath created us cannot be attained Joh. 17.3 therefore it pleased God to restore our first faln parents in some measure to the knowledge of himself and of his will in the waies of his worship and this he did either immediately by himself or by the mediation of intervening Angels by the voice from heaven convey'd upon the wings of the winde for so we read Gen. 3.8 And they heard the voice of the Lord God Junins in lec walking in the garden in the cool or in the winde of the day winde conveying his voice into their ears and thereby his into their hearts 4. By vertue of this divine Revelation or some others not recorded in holy Writ Adam received from God both the knowledge of that religious service and obedience which God then required from man and therewithall the honour of the Priesthood also being as the first man so the first Priest in the world 5. For the proof of the first those Lawes of divine worship which were given by God to Adam and from Adam transferred to his Sons and posterity though they be not clearly expressed in holy Scripture because as the worship of God grew up with time to more perfection so the less perfect was the less regarded yet in many places of holy Scripture these Lawes are though but obscurely intimated and by the Jewes with one common consent they are reduc't to six heads The first against false worship The second of the worship of the true God The third of the appointing of Magistrates and administration of Justice The fourth against the discovery of nakedness and setting bounds to the lusts of the flesh The fift against homicide and shedding of bloud The sixt against theft and of doing to others as we would be done unto our selves And to these commands doth that
Lord God formed every beast of the field and every fowl of the air and brought them unto Adam to see what he would call them and whatsoever Adam called every living creature that was the name thereof and Adam gave names to all cattell and to the fowl of the air and to every beast of the field Noah the Preacher of righteousnesse was much given to the study of arts and sciences Jos adtiq l. 1. c. 4. both he and his sons And 't is one reason remembred by Josephus why God blessed him and those firster Fathers of the world with so long a life that they might bring to some perfection their studies of moral vertues and invention of profitable sciences as Astronomy Geography c. Abraham the father of the faithful Idem cap. 8. was a wise man and very eloquent and of a piercing Judgement saith the same Author of him He both learned himself and preached to others the knowledge of the true God which he learned by study and contemplation of Gods works by observing the sea and the land the sun the moon and the stars Whereupon the Caldeans conspiring against him being warned of God he came into the land of Canaan Philo cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Abâ— A man much skil'd in natural Philosophy Moses Deut. 31.10 who of all persons is said to have the nearest and most immediate converse with God and was honoured as Gods instrument for the publication of his own Lawes was learned in all the learning of the Egyptians Act. 7.22 And Philo brings him in exhorting all men to the study of Philosophy who desire to enrich their mindes with true knowledge and wisdome Phi de septenaerio fest Daniel who was greatly beloved of God and honoured with manifold visions and revelations Dan. 1.4.17.20 was bred up and well skil'd in the Loarning and Tongue of the Chaldeans And generally all the Prophets of the Lord both ordinary and extraordinary some few excepted were bred up in the Schooles of the Prophets The Hebrewes themselves say that where the holy Scripture addes to the name of a Prophet the name of his father that such a one was alwaies the son of a Prophet as Isaiah the son of Amos Hosea the son of Buri c. but withall confesse that when the Prophet is named and not his father that such a one was a Prophet but not the son of a Prophet When Samuel had anointed Saul King over Israel and the Lord gave him another heart 1 Sam. 10.9 so that he prophesied according to the word of Samuel amongst the rest of the Prophets vers 10. The people were astonished hereat as a thing unusual and extraordinary that any one should prophesie who was not the son of a Prophet therefore one demanding of another but who is their father vers 12. which being not known it grew into a proverb Is Saul also amongst the Prophets 6. The great necessity of learning and learned men will appear if we will consider how in all ages they have been what Cyril of Alexandria styles them Sanctos mystagagos pulchritudine intelligentiae resplendescentes tanquam propugnacula c. Such as stand against Sects like Bulwarks and are the Rescuers of Truth from the captivity of Hereticks and the bold intrusions of their fallacies and deceits The multitude of the wise is the welfare of the world saith the wisest of men Wisd 6.24 Both Religion and the true use of Reason both Church and Common-wealth Law and Gospel all societies both Civil and Ecclesiastick are upheld and maintained in peace and prosperity by the hands and heads of learned men and power of learning And the more any people or nation are estranged from the knowledge of liberal arts and sciences the further they are off from that dignity whereby men do excell beasts and irrational creatures The end of learning being no other but the rectifying of depraved Reason the strengthning of the weakned judgement and the clearing of that eye of the soul the understanding whereby man is stampt to the image of the most understanding and all knowing God And when the natural light of the soul is thus cleared by learning the lives and manners of men are thereby raised to the perfection of vertue and civility of conversation beyond the rudeness of salvages and beasts Ex quo intelligimus quando doctrina non sucrit in Ecclesius perire pudicitiam castitatem mori omnes abire vâ—rtutes Hier. in loc Didicisse fidelitèr artes Emollit mores nec sinit esse feros The Prophet Amos threatning a famine of the word ch 8.11 adds vers 13. In that day shall the fair virgins and young men faint for thirst meaning not a corporal but a spiritual thirst The Hebrews saith Hier. interpret the fair virgins to be their Synagogues and Schooles of learning and the young men to be the choice Doctors and Masters of Israel for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both And when these shall faint and fail and learned teaching cease in the Church then chastity purity and integrity shall perish and all vertues shall decay amongst men CHAP. IX Some vulgar Objections against Vniversities and humane learning considered LEarning and knowledge knowes no other enemies but the ignorant and unlearned And 't is ever the nature of Pride and an essential property of Hereticks to decry and seemingly to contemn those gifts whereof themselves are destitute they are thus characterized by S. Jude vers 10. But these speak evil of those things which they know not and for no other reason but to exalt themselves above those who have that knowledge which they want upon this very ground many now a daies cry down Vniversities and humane learning and why only that they may lift up themselves above their brethren upon the fancied wings of counterfeit Revelations who so much flag and fall below them in the gifts of knowledge understanding and wisdome And to support this destructive principle of pride they want not some seemingly probable arguments Object 1 The grand Objection of all â—â—thusiasts against Colledges and humane learning and all studying for the knowledge of Gods revealed will in his word is drawn from the examples of Elisha called from the plow and Amos who was an herdman in the Old Testament And the Apostles who were unlearned simple fishermen in the New For Answer whereunto consider Answ 1. That the calling of these persons was not only extraordinary but singular and unusual For usually all the Prophets of the Lord both ordinary and extraordinary were bred up in the Schools of the Prophets as hath been already intimated so that this is no warrant for any Shepheard Ploughman Fisherman or other ordinary person whatsoever to hope or wait for the like call 2. There is a great difference betwixt Elisha the ploughman and Elisha the Prophet betwixt Peter a Fisherman and St. Peter an Apostle every extraordinary calling
from God is both confirmed by miracles and accompanied also with extraordinary gifts to execute the duties of this calling it being as easie with God when he pleases to make men learned as to finde them so And to descend to particulars 1. Elisha though he was at the first called from the plough yet was he so instructed by the Prophet Elijah and upon his prayers so extraordinarily endued with the spiritual gifts of wisdome and knowledge that he became Master of one of the Schools of the Prophets whose Colledge was so full that the Students desired him to have it enlarged 2 King 6.1 And 't was one of his own Colledge no stranger or illiterate person that he sent upon the Lords message to anoint Jehu King over Israel 2 King 9.1 2. Amos indeed professeth of himself Amos 7.14 I was no Prophet neither was I Prophets son but I was an Herdman and gatherer of Sycomore fruits and the Lord said unto me Go and prophesie to this people But then this is noted withall as a thing singular and rare that such a one should be called a Prophet who was not the Son of a prophet nor bred up in their Schools whereby he might be enfitted for so great a calling And undoubtedly the mouth of this Prophet would soon have been stopt and severe punishment inflicted on him for presuming to prophesie in the name of the Lord had he not by miracles or some infallible signs prov'd his calling to be extraordinary and divine And although no miracle be recorded for the confirmation of this Prophets extraordinary calling yet of Elisha who was called from the plough we read that he made Iron to swim raised the dead revealed the secret counsels of the King of Syria being many miles distant And of the Apostles that they spake diverse languages healed all diseases c. If therefore any of these persons who pretend to immediate Revelation and consequently to be extraordinarily called to preach the Gospel can confirm the same by any such miracle 't would be a very great sin against the good Spirit of God to deny that he were in them of a truth but since this they cannot do they speak not with tongues but against them rather they cure no diseases but increase them the more those especially of melancholy frenzy c. you may know their disciples by their pale complexions lean cheeks wilde distorted looks In a word since they pretend to extraordinary matters and yet can by no extraordinary means or miracle confirm the same 't is too evident that their pretended Revelations are the delusions of their own hearts and not the inspirations of the Spirit of truth 3. For the Apostles of Christ though they were but ignorant and unlearned persons when first called yet through the instructions of Christ himself in person for three years together and the extraordinary inspirations of his holy Spirit they were afterwards endued with the gifts of learning both divine and humane whereof the very appearances of the holy Ghost descending upon them may put us in minde 1. In tongues enabling them to understand and speak all languages 2. In cloven Tongues enduing them with i the Art of Rhetorical elocution and Logical Analyse to divide distinguish and resolve Gods word into its proper parts and portions 3. In fiery Tongues that by the knowledge of things both natural and moral they might illustrate clear and make manifest things divine All which parts of learning evidently appear both in their Sermons and Epistles included in the sacred canon of Scripture and those also that stand upon record in other Ecclesiastical writings Such persons then as from the example of the Apostles pretend to the knowledge of Gods will by immediate Revelation must also be assur'd that they have the gifts of learning by immediate inspiration also For Learning and Religion are two inseparable twins no rude and illiterrate Ignoramo's being capable whilest they so continue of the sublime and celestial mysteries of godliness And undoubtedly it had been a very unfitting thing that the Apostles of Christ at first or any of his Ministers since should be an ignorant and illiterate generation Greg. in 1 Kin. Sinoe our Redeemer himself as a Father observes as he is the Word of the eternal Father is the Master of all Arts and Sciences He professes himself to have received the Tongue of the learned Isa 50.4 And therefore 't is not to be neglected by any of his members much lesse of his Ministers And they to whom learning is offensive wherewithall Christ himself was enriched to them Christ is become a stumbling block and a stone of offence For Christ cannot be against himself neither can any true member of Christ either be against what was eminent in him or against those gifts that were bestowed by him He gave the gifts of Tongues and Sciences and he both will own them and does require them For as under the Law a lame and a blinde sacrifice was hateful unto God so both under Law and Gospel he requires that the Priests and Prophets which are the portion of his inheritance should be sound and seeing persons neither lame through negligence nor blinde through ignorance Mal. 2 7. 1 Tim. 5.17 2 Tim. 2.15 2 Tim. 3.17 but such whose lips preserve knowledge and also labour in the Word and Doctrine Such who study to shew themselves approved and are thoroughly furnished unto every good work Object 2 But do not we hear many unlearned men preach the Word expound Scriptures and the most difficult parts of them even hard Prophesies and the mystical Revelation it self and this to the great liking and almost admiration of the hearers Do not we hear them dispute with their Ministers and write books against all that oppose them and shall we yet doubt of their inspiration and the uselesnesse of humane learning since these persons can do all this without it Answ 'T is most true that such like things as these are performed by unlearned men and make a great noise in the world and bear sway with the vulgar very much but when these Sermons discourses and books come to the scanning of judicious ears and such who have the gift of discerning spirits all their preachments prove but unprofitable prattle if not profanations of Gods holy word Their discourses of Religion unreasonable and endlesse brabbles and their books fraught with impertinencies railings and lies For the sin of their mouth and the words of their lips they shall be taken in their pride for why their preaching is of cursing and lies Ps 59.12 Object 3 But do not we hear many good things come from them and many sweet truths to the great contentment and edification of the hearers There are many sentences and sayings in holy Scripture Answ and other good English books which are so plain and convincing that they cannot be wrested or perverted but when these come to be formed into a Sermon or into a
that the very end of all such breeding is meerly to make a trade of the Ministery that they may get livings and preferments in the world The Scholars study for Benefices and Tithes and Degrees and the Priests teach for hire and the Prophets prophesie for money thus the holy Ghost is bought and sold and the office of the Ministery it self being Simoniacal is thereby unlawfull Answ 'T is confessed That if Livings and preferments were the only end of our studies and endevours either for or in the work of the Ministery it were iniquity in us And although it cannot be denied but that some persons amongst us are too much guilty of this iniquity yet the guilt of some few and their ambitious and covetous desires do's neither first impeach the way of breeding in Colledges and Schooles nor yet secondly any way impugn the use and necessity of the Ministerial office As to the first not only under the Law the Prophets of the Lord both ordinary and extraordinary were generally such as were bred up in the Schools of the Prophets as before but under the Gospel we read of Christ himself that he had recourse unto the Temple where he sate amongst the Doctors hearing them and asking them questions Exâ—mplo ejus nobis estendem ne infirmus docere quis â—udeat si ille puer doceri interrogando voluit qui per divinitatâ— potentiam veâ—bam scientiae ipsis doctoribus mâ—nâ—stravit Lyra. Luk. 2.46 not that he who was the wisdome of the Father had need of any instruction from men but to give us an example by this gracious act of condescension first to hear and learn from them whom God and publique order has plac'tâ— over us before we presume to be the teachers of others As in temporall and civill affairs He to whom all things in heaven and caâ—th do bow and obey was notwithstanding obedient to his parents and to Caesar that he might be unto us a patter most the like obedience so in spiritual and divine things He who is the fountain of wisdome and truth vouchsafe notwithstanding to be taught by learn from the Doctors of the Law that he might be unto us an example to observe the same way of instruction and breeding The example of S. Paul the great Apostle of the Gentiles bred up at the fect of Gamaliel his Divinity Lectures for the space of seven years together Exemplified preached in the School of one Tyrannus hath both warranted and exemplified the joynt use of Philosophy and Divinity Lectures in our Colledges and the useful combination of humane and divine learning of humane Arts and divine Theologie Reason and Religion the one as the Handmaid and the other as the Mistresse or rather the Queen of saving knowledge and wisdome As to the second Those who either study to preach or preach what they have studied and learnt out of ambitious and covetous desires only as their intentions desires are best known unto God the Judge of all so to his just judgement 't is our Christian duty to refer them Bâ—r. in cant Serm. 3â— â—itat pâ—r Th. Aq. Est in 1 Cor. 8.1 And herein 't is to be heartily wished that those pious and prudent directions of S. Bernard might by all students and preachers both be remembred and observ'd Necesse est ut scias c. He that will study aright for knowledge and rightly imploy it when he hath obtained it it is necessary that he consider and observe 1. A right order 2 A right endevour 3. A right end in his studies and spiritual labours And. 1. He observes a right order who studies to know that first which is most conduceable to eternal salvation 2. A right endeavour is observed when that is most earnestly laboured for which most tends to the inflaming of the soul with the celestial fire of holy charity 3. He observes a right end in his studies who studies not either 1. out of curiosity or 2. of vain-glory or 3. for filthy lucre and preferment or in a word for any sordid and worldly ends but only for the edification of himself and others For 1. there are some saith the Father who study to know only that they may know and this is a fantastick and misbecoming curiosity Others 2. study to know that they may be known and taken notice of for learned and knowing men and this is pride and vain-glorious ostentation against whom that satyrical lash of the Poet is directed Scire tuum nihil est nisi te scire hoc sciat alter Others 3. study to know that they may make sale and gain of their knowledge and this is filthy covetousness Others 4. do study for knowledge and widom for their own edification in the most holy Faith and this in prudence And others 5. study for the aedification of others And this is Charity Only the two last saith the Father abuse not their knowledge because for this end only they labour for knowledge that they may know to do good both to themselves and to others The necessity of learning as to the understanding of holy Scriptures will further appear by induction of particulars CHAP. X. The several parts of Learning required to the understanding of the holy Scriptures I. TO the right understanding of the true and genuine sense of Gods holy Word first The knowledge of Tongues and Languages is requisite For tongues are the gates of knowledge or the doors to the house of wisdome and as ordinarily no man enters a house but by the doors thereof so no man how piercing soever his understanding be can enter the cabinet of divine mysteries contained in holy Scriptures but by some insight in those languages wherein they were written For 1. 't is not enough to see these waters of life in their streams except we see them also in their fountain not only as they are severally and variously translated by men but as they are the immediate dictates of the Spirit of God for as waters are more clear in the fountain then in the stream so the holy Scriptures appear more clear and intelligible in the Original and fountain Language then as they are conveighed unto us in the stream of Translations into other languages 2. The holy Scripture is full of Metaphors Multa dicuntur in sac Script 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis metaphora si de-alia in aliam linguam transferatur ad verbum quibusdam quasi sentibus orationis sensus germina suffocantur Hier. in Eph. 4. and as Hier. observes When a Metaphor is transferred out of one Language into another if it be done exactly and to a word it loses its proper emphasis and the sense and fruitfulness thereof is stifled and choakt 3. There is no Translation how accurate soever can in all words and phrases punctually agree with the Original because there are but few words to be found in any language which have not divers significations II. The knowledge of
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.