the name of Christ depart from iniquity 2 Tim. 2.19 Denying ungodlinesse and worldly lusts and living soberly righteously and godly in this present world Tit. 2.12 And this undoubtedly Sir is no other but the way of your own peace and tranquillity here and eternal felicity hereafter To the effecting whereof the Prayers and endevours shall never be wanting of Your much obliged Servant In the Lord Jesus R. Sherlock The Table of Contents The Letter of Quakers Questions The Letter of Answers returned A Discourse of the holy Spirit THE Introduction and heads of the ensuing Discourse pag. 1 Chap. 1. Of the Person of the holy Ghost p. 5 Chap. 2. Of his Office or workings upon the mindes of men p. 16 Chap. 3. Of the Graces of the holy Spirit p. 18 Chap. 4. Of the Gifts of the holy Spirit p. 20 Chap. 5. Of the gift and calling of the Ministery p. 25 Chap. 6. Of Ministerial Gifts ordinary and extraordinary p. 29 Chap. 7. Of those operations and impressions which are opposite to the Spirit of Truth p. 34 Chap. 8. Of the spirit of man and the spirit of the world p. 40 Chap. 9. Of the tryal of Spirits p. 46 By the Word p. 49 By the Fruits p. 51 And by the Properties of the Spirit p. 56 Chap. 10. Of the means to obtain the true Spirit of God p. 59 Of Divine Revelation THE Introduction and general Heads pag. 69 Chap. 1. Of Divine Revelation from Adam unto Christ p. 73 Chap. 2. Of the several manners of oxtraordinary and more immediate Revelation p. 90 Chap. 3. Of an Extasie natural and supernatural and the difference betwixt divine Extasies of old and diabolical entransings and Inspirations p. 83 Chap. 4. Of the ordinary waies of divine Revelation before Christ p. 89 Chap. 5. Of their Schools of the Prophets p. 91 Chap. 6. Of being called Master p. 94 Chap. 7. That all Revelation is compleated in Christ and his Apostles p. 96 Chap. 8. Of the necessity of learning as to the understanding of Gods revealed will p. 103 Chap. 9. Some vulgar objections against Vniversities and Humane Learning considered p. 109 Chap. 10. The several parts of learning required to the understanding of holy Scriptures p. 118 Chap. 11. Of the Analogie of Faith and Doctrine of the Church p. 122 Chap. 12. Three inferences appliable to the general subject of the whole Discourse p. 126 Chap. 13. The internal and divine qualifications of the soul as to the understanding of holy Scriptures p. 130 Chap. 14. The objection from the misdemeanors of the Ministers considered p 134 Chap. 15. The dangerous and destructive consequences of depending upon immediate Revelation p. 138 Chap. 16. Several texts alledged against humane learning the Ministery and for immediate Revelation explained p. 147 Of Error Heresie Schism c. THE Introduction and general Heads Chap. 1. Of Error in general pag. 173 Chap. 2. Of the nature of Heresie and the particular ingredients thereof p. 175 Chap. 3. Of Schism and the kindes thereof p. 180 Chap. 4. That Heresie and Schism are the mutual causes each of other p. 189 Chap. 5. Of the causes both of Heresie and Schism p. 194 Chap. 6. The ends why God permits Heresies and Schisms p. 205 Chap. 7. Of the danger of them p. 213 Chap. 8. Rules and directions for the avoiding of Errors in Religion p. 224 The Quakers wilde Questions The Letter of Questions Endorsed To the Priest at Borwick Deliver The Quakers Questions directed by them as above To all you professed Ministers who have taken the title of the Ministers of the Gospel of Christ upon you who is the end of the Law and Prophets and shadowes who shadowed him forth a few Questions to you that have taken this office upon you question 1 WHether the Gospel be the same the Apostles preached and if it be why go you to Oxford or Cambridge when the Apostle saith The Gospel he preached was not after man neither was he taught it by man question 2 Whether you can give another meaning to the Scriptures then they are or whether the Apostles did not give the meaning to them when they spoke them forth yea or no and if they did what need learned men to give a meaning to them question 3 Shew me by the Scriptures who ever was made a Minister of Christ that was called of men Master question 4 Shew me by the Scriptures where ever the Ministers of Jesus Christ took Tithes of the people or Augmentations for preaching the Gospel question 5 Shew me by the Scriptures and what Scripture you have which speaks of the Word two Sacraments which you tell the people of and so deceive the simple question 6 Shew me what Scripture you have which speaks that the Apostles sprinkled Infants question 7 Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so question 8 Shew me by the Scriptures where the Apostles went into the world and gave the people of the world Davids Psalms to sing in meeter these things which you now practise answer them by the Scriptures or the Apostles practises without consequence or imagination question 9 Whether a man shall ovecome the body of sin while he is upon the earth or no. question 10 Whether the curse be not upon him that preacheth another Gospel then Christ and the Apostles yea or no question 11 Whether any natural man can preach the Gospel or no question 12 Whether that any of the Ministers of God was made Ministers by the will of men or no shew me it by the Scriptures question 13 Shew me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him but the Lord or no. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in the Assemblies stand praying in the Synagogues called of men Masters which Christ did forbid his Disciples to act such things and cryed Woe against those that did act them question 15 Whether they be not Antichrists and of the Devil and no Ministers of Christ which do not abide in the doctrine of Christ question 16 Whether they be not seducers which draw people from the anointing within them and tell them they must be taught of a man when as the anointing teacheth them and they need no man teach them but as the anointing teacheth and the promise is to him that doth abide in it eternally question 17 Whether they do not bewitch the people which draw them from the spirit within to serve the ordinance of the word and traditions of men without as the Galatians were bewitched Gal. 3.1 question 18 Whether they be not deceivers which tell the people those are the Ordinances of God which God never commanded and draw men from the Spirit within them to follow their imaginations and inventions question 19 Whether you have the same spirit which was in
Christ the Apostles and Prophets which gave forth the Scriptures seeing you are contrary to the Scriptures and follow your own inventions and traditions and so erre from them question 20 Whether ever Christ and his Apostles did first baptize and then preach faith and repentance twenty or thirty years after question 21 Whether ever Christ or the Apostles did retain 100 or 200 l. a year for preaching the Gospel question 22 What Scripture is there to limit God to a place calling it a Church whereas the Church is in God 1 Thess 1.1 question 23 What Scripture is there to have the Clark to say Amen and have groats a piece of the world to maintain his trade question 24 What Scripture is there for taking money to bury the dead question 25 What Scripture is there for taking 10 or 20 s. for preaching a Funeral Sermon question 26 What Scripture is there for taking money for marrying man and woman question 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God and towards Man clear thy self from the guilt of these things and answer them in writing by the Scriptures or Saints examples or else in silence confesse thy self to be guilty and one of those that Christ cryed woe against acting the same things now as they did then filling up the measure of thy fathers iniquity which said they were Jewes and were not but were of the synagogue of Satan Thou sayest they must be learned men and brought up in Scholastical waies and by that means they must open the Scriptures because thou sayest they were first given forth in Greek and Hebrew which you call the Original and therefore ignorant men cannot understand them but must have your meanings interpretations and dimensions of your own brain and thus you deceive the simple But answer me this question Whether the Scriptures as they are written in English be true as Christ and the Apostles spoke them forth and if they be true as they are in English what need any other language be learned by an English man to know them R. H. THE QVAKERS several Questions WITH The Answers Returned R. H. FOR what relative title to give you without offence I understand not I received your paper of many strange scrupulous Questions And though it be most true that one fool may aske more Questions then 100. wise men can answer as the common proverb goes yet we are taught by a more authentick proverb sometimes Prov. 26.5 to answer a fool in his folly lest he be wise in his own conceit I say not this to upbraid your person but with reflexion on the follies and errors displaid in your several questions which will appear I believe in the following answers if you read them as becomes a good Christian without prejudice partiality or obstinacy of mind but with the spirit of meekness and a desire to 1 Thess 5.21 try all things and hold fast that which is good question 1 Whether your Gospel be the same the Apostles preached and if it be why go you to Oxford or Cambridge when the Apostle saith the Gospel he preached was not after man neither was he taught it by man answer We preach the same Gospel the Apostles preached but do not attain the knowledge and understanding of this Gospel by the same means the Apostles were eye-witnesses and ear-witnesses of the sayings and doings of Christ which is the sum of the Gospel the mysteries whereof they understood by immediate revelation from heaven being both publiquely visibly and miraculously inspired with extraordinary gifts of the Spirit Act. 2.1,2,3,4 inabling them both more fully to understand and more powerfully to preach the Gospel Schools they had at Bethel 2 King 2.3 at Jericho v. 5. and Elishas Colledge was so full that they inlarged it 2 King 6.1 and at Naioth 1 Sam. 14.20 and upon the hill of God 1 Sam. 10.5,10 then any mortal man could ever hope for since But we do neither pretend to any such sublime and eminent gifts neither do we or ought we to depend upon any such immediate and miraculous revelation from heaven but do use those ordinary means and helps which God in his merciful providence hath in all ages afforded his people viz. by study and industry in the Schools of the Prophets Neither go we to Oxford and Cambridge to learn the Gospel we preach but to learn the knowledge of those tongues and languages arts and sciences which are the external means enabling us to understand and open the meaning of the Gospel by the good hand of God upon us prospering our labours and studies to that end that being well grounded in the truth we might not be deceived and mistake the inventions and errors of men and doctrines of seducing spirits for 1 Tim. 4.1,2 the doctrines and commandements of God Even as you went to School to learn to write and read that you might read the Scriptures indeed but not 2 Pet. 3.16 pervert them to your own destruction and that you might write your minde in truth and sincerity but not to write scrupulous questions to puzzle and poyson the souls of the simple who cannot see into the depth of your delusions question 2 Whether you can give another meaning to the Scriptures then they are or whether the Apostles did not give the meaning to them when they spake them forth yea or no and if they did what need learned men give a meaning to them answer The sense and meaning of the Scripture is involved and infolded in it even as the kernel of a nut is within the shell to finde out which sense and declare it and make it appear from under those several kindes of metaphorical and figurative expressions which commonly clothe and cover it is a part of our task and duty And this we do by a serious diligent and intent searching weighing and pondering the texts of Scriptures by comparing and conferring several places by observing the connexions and coherences by sincere and impartiall collecting and observing the several truths contained therein and also flying unto God by prayer and devotion for assistance in the work And that it belongs to learned men to give the Sense and meaning of the Scriptures we have in the old Testament the example of Ezra the Scribe that is the Learned Neh. 8.4,5,6,7,8 who stood upon a Pulpit of Wood high above all the people made purposely for preaching and the Levites caused the people to understand the Law and this they did not only by reading the Law distinctly but they gave the sense saith the Text and caused the people to understand the reading In the new Testament Christ himself took a text and preached upon it Luk. 4.17 -22. Philip took the text which the Eunuch read in Esay and preached Christ unto him Act. 8 30 -37. converting the Eunuch by giving the sense of
prayer to all Nations Mat. 21.13 3. That by prayer and devotion we might obtain the assistance and blessing of God both First upon our labours in opening the Scriptures and Secondly upon the peoples duty in learning and attending thereunto the prayer before Sermon refers to the one and after Sermon to the other And in this question I must also further tell you you confound publique and private prayer and thereby pervert and misapply the words of our Saviour Mat. 6.5 When thou prayest thou shalt not be as the hypocrites for they love to pray standing in the Synagogues c. that they may be seen of men in which place our Saviour forbids only private prayer to be offered in publique places out of vain-glory and ostentation to be seen of men and you falsly apply them against publique prayer which is both commanded and practised by publique persons and in publique places and to the end that they may be both seen and heard of men see for this the example of the Levites Neh. 8. 9.3,4 both for preaching Neh. 8. and publique praying with a loud voice standing up upon the staires that they might be heard Neh. 9.3,4 Now Rom. 15.4 Act. 20.36.21.5 what is written afore time is written for our learning And that the Apostles did both Act. 20.36 21.5 pray in publique for and with the people and also preach in publique and in the Synagogues of the Jewes is more then once or twice exprest in the Scriptures question 8 Shew me by the Scriptures when the Apostles went into the world and gave the people of the world Davids Psalmes to be sung in meeter The things that you practise answer them by the Scriptures or the Apostles practise without consequence or imagination answer Touching the use of Psalms in meeter let me tell you because I see you understand not the nature of Psalms that they are not properly called Psalms if not sung in verse and meeter and for Davids Psalms as you too scornfully call them know that they are the very dictates and breathings of Gods holy Spirit therefore are we commanded to Eph. 5.18,19 be filled with the Spirit speaking to our selves in Psalmes and Hymnes c. And whereas all things in all Psalms are not at all times appliable to all persons yet there is something in every Psalm appliable to every person either by way of instruction or devotion and what in this or that Psalm is not appliable to our present condition may be hereafter and therefore it 's fit they should be used both for present devotion and benefit and also for the future that we may be throughly furnished with instructions and devotions against the time of need And for the Apostles practise herein 't is sufficient we have their command for surely what they commanded others they practised themselves you may see they did so Act. 16.25 At midnight Paul and Silas prayed and sung Psalms unto God But herein you demand an answer without consequence or imagination you might as well have said without reason or judgement which is all one as if you should bid me read your paper of Questions without my eyes question 9 Whether a man shall overcome the body of sin whiles he is upon the earth or no. answer 'T is not possible wholly and altogether to subdue It is overcome but not wholly a conquered enemy may trouble there is still a war Rom. 5.23 and the warfare endures until death Rev. 2.10 the body of sin whilest we are in this world for 't is therefore called the body of sin because there will be some reliques of sin some rebellions of the flesh against the spirit whilest we carry this body of flesh about us and are composed of flesh and spirit As a tree whilest there is life in it will bring forth fruit so the flesh whilest it is quickned with spirit of life will bring forth some kinde of fleshly fruits or other which is clear from manifold texts of Scripture 1 King 8.46 Job 14.4 Prov. 20.9 1 Joh. 1.8,10 Eccl. 7.22 question 10 Whether the curse be not upon him that preacheth another Gospel then Christ and the Apostles preached yea or no. answer 'T is most true there is a curse and a heavy curse too will fall upon them that either Gal. 1.6,7,8,9 preach another Gospel or else pervert and poyson the truth of this Gospel which we have received from Christ and the Apostles And I would to God neither you nor any of your sect and followers were either guilty of the sin or liable to the curse question 11 Whether any natural man can preach the Gospel yea or no answer He cannot preach the Gospel who understands it not and he that in some good measure understands the Gospel is not to be called a natural man because 1. The contents of the Gospel are 1 Cor. 2.13 the things of the Spirit of God which the natural man receives not neither knowes them and 2. Because Isa 11.2 knowledge wisdome and understanding especially of spiritual things are the gifts of the Spirit with which gifts spiritual the Ministers of the Gospel are through the use of means endowed some more plentifully some more sparingly according as God by his holy Spirit blessing our studies has imparted unto us who 1 Cor. 12.11 distributes to every one severally as he will question 12 Whether that any Ministers of God was made Ministers by the will of man or no shew it me by the Scriptures answer There is no Minister of God is or can be made so by the will of man only but by man in subordination to the minde and will of God for 1. God by his holy Spirit puts it into our hearts to use the means to be qualified for so great a calling 2. He blesseth and prospereth our studies and endevours for the attainment of those gifts which qualifie us for it 3. He gives us hearts to imply those qualifications in his service which gifts and qualifications being examined and approved by the more able learned and reverend Fathers of the Church we are so by them through 1 Tim. 5.21,2 Tit. 1.5 fasting prayer and imposition of hands set apart to this office Paul and Barnabas though they were called of God immediately and by miracle to the office of the Apostleship Act. 13.2,3 which no man must hope for since yet even they were commanded by the Elders to be sent forth through fasting prayer and imposition of hands question 13 Shew me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him but the Lord or no. answer We must not look for any immediate extraordinary miraculous teaching by revelation from the Lord And yet all men are taught of God too some more some lesse according as 1. They have souls more or lesse capable of teaching 2. As they more or lesse apply themselves to the means which God hath ordained for our learning and instruction and according to our
endevours in the use of means so God gives his blessing thereupon That promise Jer. 31.34 they shall teach no more every man his neighbour saying Know the Lord for all men shall know me from the least to the greatest is expressed indeed to be fulfilled under the Gospel because the means of knowing God under the Gospel are more plentiful and effectual then under the Law Heb. 8.4,10 to wit through the reeelation of Jesus Christ and the miraculous inspiration of his Apostles immediately from heaven And whereas 't is promised Isa 54.13 thy children shall be taught of the Lord this promise is fulfilled in that we have the teaching the doctrine of the Lord Jesus even his holy Gospel who came down from heaven on purpose to teach us Tit. 2.11,12 Tit. 2.11,12 The grace of God which brings down salvation hath appeared unto all men teaching us that denying c. thus we are taught by the Lord Jesus outwardly in the doctrine of his Gospel and inwardly by the motions and dictates of his holy Spirit And yet for all this the best and most knowing of men arrive not to such a perfection of knowledge in his gifts as not to need teaching because whilest 1 Cor. 13.9,10 11,12 we are in this life we know but in part and prophesie but in part but when that which is perfect c. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies stand praying in the Synagogues which Christ did forbid his Disciples to act such things and cryed woe against those that did act them answer They that vain-gloriously affect the chiefest places in the Assemblies to offer up their private prayers standing in publique places that they may be seen and they that love to be called of men Master are hypocrites and sinners and lyable to the wo denounced by Christ against such But it is one thing to occupy the chief place in any meeting for some one must have it and another thing out of pride and vain-glory to affect it and so of being called Master 'T is one thing to stand praying in the publique Assemblies that the people may both see and hear and joyn with us and another thing to stand praying privately in publique meetings only to be seen and thought religious And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers and most uncharitably demand whether such be not Antichrists to this I shall only say the Lord forgive you the hardness of your heart and unjust censures of your Christian brethren Is it a mark of Antichrist to preach and pray with the people of God in publique and at such times to stand in an higher and more convenient place that the people may hear and joyn with us examples of which practise I have already given you out of Scripture If we do these things in the pride of our hearts the Lord only knowes it and will avenge it 'T is not for you to censure and condemn us herein for in so doing you discover more pride of heart and look more like Antichrist then those you uncharitably taxe and term so question 15 Whether they be not Antichrists and of the Devill and no Ministers of Christ which doth not abide in the Doctrine of Christ answer They that swerve from the Doctrine of Christ are of the spirit of Antichrist 1 Joh. 4.6 And they that oppose the dictates and commands of the Spirit of truth speaking in the word are led by the spirit of error which is the Devil who was a lyer from the beginning and afterward coloured his lies and errors with the words of truth perverted Isa 8.44 Mat. 4.4.6 quoting and misapplying the Scriptures the better to insinuate his falshoods which things I could wish were not too appliable to you and your sect I am sure that your malice and hatred to Ministers because they oppose your errors your bitter envyings railings and revilings both of them and other your Christian brethren whom you call carnal the wicked and the people of the world your false and uncharitable applications of the woes and curses of the Scriptures to all such who are wiser then to be brought under your delusions and in a word your justifying your selves and condemning others are all of them undeniable signs that you are not led by the spirit of Truth which is the spirit of meekness and humility of unity love and charity Gal. 6.1 Col. 3.12,13 1 Joh. 4.6,7 Hereby know we the spirit of truth and the spirit of error 1 Joh. 4.6 Even by love and charity therefore it followes Beloved let us love one another for love comes of God and every one that loves is born of God and knoweth God and he that loveth not knoweth not God for God is love question 16 Whether they be not seducers that draw people from the anointing which is in them and tell them that they must be taught of man whereas the anointing teacheth them they need no man teach them but as the anointing teacheth them and the promise is to him that doth abide in it eternally answer By the anointing within 1 Joh. 2.27 is meant that measure and proportion of spiritual wisdome and understanding in the things of God whereby according to command we are enabled to try the spirits whether they be of God or no because many false Prophets are gone forth 1 Joh. 4.1 which the foregoing words doth imply c. 26. These things have I written unto you concerning them that deceive you Now this spiritual unction or knowledge of the truth which is from the Spirit whosoever hath received need not be taught of man if he abide in the truth which he hath received and do not give heed to seducing spirits And I would to God that all who are called the Lords people had their hearts sprinkled with this spiritual ointment and their eyes anointed with this eye-salve Rom. 3.38 that they might see to discern betwixt light and darknesse betwixt true Prophets and such as deceive the simple lest suffering themselves being blinde to be led by the blinde they both fall into the ditch Mar. 15.14 question 17 Whether they do not bewitch the people who withdraw them from the spirit within to observe the ordinances of the world and traditions of men without as the Galatians were bewitched Gal. 3.1 answer I must tell you that there is not only a holy and good spirit within and that 's but in too few but there 's also an evill and seducing spirit within and that 's in too many even the spirit that doth bewitch men and draw them aside from the doctrines and commands of the Spirit of truth and to strive by all means to draw the people off from giving heed to seducing spirits is not to observe the ordinances of the world and traditions of men as you pervert the text but to obey the commands of Gods true Spirit who foretelling of false
Prophets and false Spirits often in the Word commands exhorts admonisheth to beware of such not to give heed to such and not to beleeve every spirit but to try them 1 Tim. 4.12 Mat. 7.15 1 Joh. 4.1 question 18 Whether they be not seducers which tell people these are the ordinances of God which God never commanded as sprinkling Infants telling people of a Sacrament which there is no Scripture for and draw them from the spirit within to follow your in aginations and inventions answer They who are guilty of calling humane inventions Gods ordinances are seducers we confesse But for the sprinkling Infants as you scornfully call Baptism which is Gods ordinance for he hath ordained and commanded it to be observed I have already given you the grounds of it out of the Scriptures and we call it a Sacrament as being a terme best expressing the nature of it which you would confesse if you understood it And for the spirit within I have already told you out of Scripture that we are not blindfolded to follow the dictates thereof but to try them by the Spirit speaking in the Word And thus to draw men from the spirit within is not to follow our own imaginations since God by his holy Spirit commands the same question 19 Whether you have the same spirit which was in Christ the Apostles acd Prophets which gave forth the Scriptures seeing you act contrary to the Scriptures and follow your own inventions and tradition and so erre from them answer They that doe believe or act any thing contrary to the Doctrine of Christ and his Apostles are not led by the same spirit but in saying that we do this herein I must tell you that you doe falsly and flatly belie us since both we can and you see we do prove our Ministerial actions to be agreeable to the Scriptures question 20 Whether ever Christ and his Apostles did first Baptize and then preach faith and repentance twenty or thirty years afterwards answer Christ himself was Baptized being a person not capable of faith and repentance for he was above both Heb. 12.2 of faith he was the author and finisher the person in whom we are to beleeve and of repentance he was not capable who knew no sin and the Baptism of Christ sure it is to be our pattern and grand example Joh. 3.16 1 Pet. 2.22 The Apostles also baptized many persons who had not true Faith and Repentance but were Hypocrites as Simon Magus Alexander the Coppersmith Demas Diotrephes And Simon Magus had repentance preached unto him after he was baptized many daies as the Text clearly expresseth Act 8.13,22 From all which Examples it is manifest that Faith and Repentance are not necessarily required of all persons as to the reception of Baptism but to the blessed effects and fruits thereof pardon of sin c. 2. Neither are children also absolutely and altogether destitute of Faith and Repentance they have these Graces in the power though not in the act In the seed though not in the fruit In the promise for and in their behalf though not in the present actual performance Therefore called the servants of God believers little ones that believe in me Lev. 25 41,42 Mat. 18.3,4,5,6,7 Act. 16.33 18 8. And under the general notion of families and housholds they are rankt amongst persons baptized converted and serving the Lord. question 21 Whether ever Christ and his Apostles received 160 or 200 pounds a year for preaching the Gospel answer Christ himself when he preached the Gospel was maintained by the gifts and benevolence of his Auditors who ministred unto him of their substance And the Apostles for preaching the Gospel had more I believe then 100 l. or 200 l. a year Mar. 15.41 for many of their Converts sold all their estates and brought it and laid it down at the Apostles feet For saith the Apostle If we have sown unto you spiritual things is it a great matter if we reap your carnal things Act. 4.34,37 Rom. 15.27 1 Cor. 9.11 question 22 What Scripture is there to limit God to a place calling it a Church when as the Church is in God 1 Thes 1.1 answer We do not limit God to a place who is every where and filleth the World but yet after a special manner Jer. 23.23 Mat. 18.20 When two or three are gathered together in his Name to worship him and call upon his Name there is he in the midst of them And this place of Assembly we call a Church because the Church or People of God do there assemble to his Service and 't is a Scripture term too though you know it not for as there is a Church in God and in Christ Jesus 1 Thess 1.1 1 Thess 1.1 that is persons devoted to Gods service in and through Jesus Christ So there is a Church of God 1 Cor. 11.22 1 Cor. 11.22 The place namely where such persons do assemble and joyn in Divine Worship But since you cry down all distinctions as savouring of humane Learning whereby the naked truth of things might be clearly and distinctly seen as they are in themselves without conjunction with other things it is no marvel you are so blinde as not to distinguish men from houses persons from places the servants of God from the places of his service question 23 What Scripture is there to have a Clark to say Amen and to have groats a piece of the world for his trade answer 'T is the duty of all good people to say Amen to every good Prayer or what is spoken tending either to Gods glory or their own good and this you shall finde both commanded and practised in the Scriptures Psal 106 46. Neb. 8 6. 2 Pet. 3. ult Rev. 22.20 if you do but consult the Marginal Texts I may therefore rather demand of you why do not rather all the people say Amen then you ask of me why one man doth so And for the Groat he receives yearly of some persons in the world who are not all of the world as you uncharitably censure them I conceive it is not to be so much for saying Amen as for many other Offices wherein he is usefull both to Pastor and People question 24,25,26 What Scripture is there for taking money for burying the dead or to have ten or twelve shillings for Preaching a Funeral Sermon or to take money for marrying man or woman answer For our pains in labouring in the Word and Doctrine the Apostle gives this general rule 2 Tim. 5.17,18 The Labourer is worthy of his wages and what their wages is for their particular pains and labours in this or that Ministerial Function whether more or lesse is not of our choosing but partly the liberality of Founders and Benefactors partly custome amongst all people in all Christian Countries hath setled it question 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law answer We confesse that to be contentious and
the coherence whether that be the very intent and aim of the holy Ghost in the text for the which it is urg'd and alleged For the same words of the Spirit may be misapplyed both to other things and other persons then the Spirit ever meant or intended therein rule 2 Secondly distinguish betwixt times ages persons when wherein and to whom this or that word was spoken For there are many things both said and recorded to be done in the Word which are only agreeable to those times to that age of the Church and to some particular persons and are not at all appliable to the Church and people of Christ in these times or to any persons amongst us rule 3 Thirdly examine diligently the phrase and manner of speech whether it be plain or Metaphorical literal or allegorical a true history or a parable only For many things are spoken in the Word by way of type figure allegory parable and the like which if we should apply in the plain and literal sense would prove strange monstrous lies and contradictions which God forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome rule 4 Fourthly examine diligently what agreement every text of Scripture hath with other and receive not easily and slightly the seeming sense of any text without comparing the same with its parallel texts For many things seem to be positively asserted in some places of the Word of God which yet are directly contradicted in others one place therefore is so to be compared with and interpreted by another that the one do not obscure or any way cloud the truth of the other rule 5 Fifthly examine whether that which we conceive to be the sense of this or that Scripture be agreeable to those Articles of Christian faith contained in the Apostles Creed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith we must 2 Tim. 2.13 hold fast that model of faith once given to the Saints Jude v. 3. for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation but that even the Spirits of the Prophets themselves are subject to the Prophets 1 Cor. 14.32 rule 6 Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that law written by the finger of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13.10 which is the fulfilling of the Law is an infallible rule of trial of the spirits whether they be of God or no Hereby saith the Apostle we are sure we know God if we keep his Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of error if it oppose or deny or any way impede and hinder our obedience to the Laws of God For saith the same Apostle again 1 Joh. 3.24 He that keepeth his Commandements dwelleth in him and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self And this is the first general rule of tryal of the Spirits even the Word of God rule 2 A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Mat. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Mat. 7.15 Beware of false Prophets for many such are gone out into the world who in respect of their exteriour dress and outward appearance so plausible are their pretences so spiritual are their expresions so much of the language of the Spirit and Scripture phrases flow from them that you would take them for the true sheep of Christ and undoubtedly to belong to his fold and yet for all this inwardly really and truly they are wolves in sheeps cloathing limbs of Satan deceiving and devouring the souls of the simple But by their fruits you shal know them which is confirmed by an apt similitude vers 16. Do men gather grapes of thornes or figs of thistles q. d. Mat. 7.16 No man can be so foolish as to expect this but every tree whether it be good or whether it be bad bringeth forth fruit suitable to its good or bad nature So every good tree bringeth forth good fruit and a corrupt tree bringeth forth evill fruit 17. nor is it possible it should be otherwise A good tree cannot bring forth bad fruit neither can a corrupt tree bring forth good fruit 18. even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evil actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickedness is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal of the spirits whether they be of God or no by the fruits they bring forth The fruit of the Spirit viz. which is of God is love joy peace long-suffering gentleness goodness faith meekness temperance Gal. 5.22,23 The first of these fruits and the fairest too even of largest extent and most lasting which this tree of life brings forth is Love even the love of God above all and of our neighbour as our selves This therefore must needs be an infallible touch-stone to try the spirit of truth from the spirit of error for the spirit of truth is the very spirit of love and that first in respect of himself being that essential love and love-knot of the Father and the Son And secondly in respect of us being that sacred vinculum that invisible chain which unites us unto God by faith which worketh by love Gal. 5 6. and which unites one to another by charity peace amity the inseparable fruits of
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 edict of the Apostolical councel of Hierusalem relate Act. 15.29 which being directed to such of the Gentiles as were converted to the faith of Christ puts them in minde of those precepts which were given to the first parents of mankinde 6. For the second the Priesthood of Adam Mount Acts Mon. c. 1. sect 16. this is observed from Gen. 4.3.4 Cain and Abel brought their offerings to the Lord. They brought their offerings this was no wil-worship no act of divine service derived out of their own brains or by immediate revelation enjoyned but by direction and command from Adam who doubtlesse was so instructed by God himself receiving by immediate revelation what his sons and posterity received mediately and ministerially from him And they brought their offerings to the Lord i. e. to be offered to the Lord by their father Adam Beat. Pol. Jud. c. 2. who was as well their Priest as their Parent both their bodily and ghostly father which is manifest from the examples of Noah who offered sacrifices Gen. 8.20 not his sons and of Abraham the like Gen. 17.23 and of Job also who sacrificed for his sons Job 1.5 7. From Adam the several Patriarchs in their respective families derived their right to the sacred function of Priesthood which for many ages was enstated in the first born and heads of families until God was pleas'd to accept of the tribe of Levi for all the first born of Israel Numb 3.41 8. Thus then in the first age of the world the knowledge of God in the waies of his worship together with the office of Priesthood was transmitted from Adam to his sons and so from Patriarch to Patriarch in all generations The several bodies of respective families being not by immediate revelation but by the indoctrination and instruction of the heads of families taught the waies of Gods service and their own salvation nor do we read of any divine truths immediately revealed or any divine lawes by immediate revelation prescribed from Adam to Noah which was the space of 1500 years The Prophesie of Enoch remembred of S. Jude being not of the nature of any new truths revealed but a denuntiation of judgement to be inflicted In all this long tract of time the world being drown'd in sinfulness and iniquity it was revealed to Noah that the earth should be drown'd by a floud also and the sinfull pollutions thereof washed away by an universal deluge of waters Gen. 6.12,13 And God looked upon the earth and behold it was corrupt for all flesh had corrupted his way upon the earth And God said unto Noah the end of all flesh is come before me for the earth is filled with violence through them and behold I will destroy them with the earth 10. 'T was not all the people 't was not any we read of but Noah only had this truth immediately revealed unto him Josephus indeed tels us that the sons of Seth received by tradition from Adam not by immediate revelation that the world should be twice destroyed once by water and once by fire and therefore they erected two pillars Jos Antiq. Jud. l. 1. c. 3 the one of wood and the other of stone wherein they engraved the principles of those humane arts and sciences invented by them that the one might stand against the violence of the water and the other against the violence of the fire And of this nature it's most probable was the prophesie of Enoch Jude vers 14 15. And Enoch also the seventh from Adam prophesied of these saying Behold the Lord cometh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his holy Myriads not so properly rendred 10000 Saints to execute judgement c. 11. But the time when the first of these universal destructions should happen Noah only had the honour to receive immediately from God And for this end 't was revealed to him that by his mediation and ministery the people might have the knowledge of it and be stir'd up by his preaching not by immediate revelation to repentance and amendment of life who is therefore call'd a preacher of righteousnesse 2 Pet. 2.5 And thus say the Hebrew Doctors Pirke R. Eliezer â—… 22. he preached saying Turn you from your waies and from your evill works that the waters of the floud come not upon you and cut off the whole seed of the sons of Adam 12. Unto Noah after the floud was dryed up the foresaid Lawes of holy living given unto Adam were now renewed adding thereunto a prohibition against eating of bloud to deterre them from the sin of murther before prohibited Gen. 9.4 But flesh with the life thereof i. e. the bloud thereof shalt thou not eat And this with the six former commands are commonly cal'd and known by the name of the seven precepts of Noah 13. From Noah the Priesthood descended upon his son Shem who was the first of all men that had God as 't were entayled upon himself in a more special reserved sort of peculiar personal appropriation For until the daies of Abraham the great Lord of the world and of all things therein was peculiarly styled the Lord God of Shem Gen. 9.26 14. Abraham the seventh from Noah was the next person we read of that was honoured with immediate revelation Antiq. Jud. l. 1. c. 8. who first by the way of Philosophy saith Josephus attain'd the knowledge of Divinity by observing the motions of the heavens the cause nature order of creatures he aspir'd to the knowledge of the Creator but not so perfectly as afterwards he received it by revelation Clem. Recogn lib. 1. And thus the Author of the Recognitions records the words of St. Peter speaking of Abraham whilest he seriously pondered in his minde the causes of things Christ the true Prophet who only knowes the desires and purposes of all hearts appear'd unto him opening unto him the things he desired teaching him the knowledge of the Divinity the beginning and end of the world the immortality of the soul the resurrection of the dead and the last judgement with the rewards of the just
ubique 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 objection But 't is here objected Numb 16.14 Wilt thou put out the eyes of these 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 answer 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. Nihil carum rerum scire quae antè nascereris sacta sum hoc est semper esse puerum Cic. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces fidei 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. Quicquid omnes vel plures uno eodemque sensu manifestè frequenter perseveranter velut quod am sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratoque habeatur Quicquid vero quamvis ille doctus sanctus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them 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 Vsque adeo promiscuit imis summa longus dies c. Aug. 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 Ambrosiùs 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 Nullas nobiscum vel vobiscum amicitias attenderunt c. Aug. contra Julian Pelag. 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 faithfully 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 Therefore saith Irenaeus Iren. l. 3. ch 4. who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common Vinc. Ler. is so perverted as
divine Revelations Many pious men have been deluded by this wile of the Devill Tert. de anima c. 9. and have faln into grosse errors 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 yet because more zealously then discreetly he maintained private Revelations the Church of that age seeing the many mischiefs that ensued upon that doctrine severely censured him for it which made him desert the communion of the Catholick Church and set up a congregation of his own which were called from him Tertullianists and are reckoned by S. Aug. amongst his Catalogue of Haereticks A story not much unlike this of Tertullian Jos Acost de temp noviss l. 2. c. 11. is remembred by Doctor Casaubon out of Acosta who records of a learned Doctor of Divinity and a very great zealot who was cousened into strange and blasphemous opinions first by the pretended Revelations of an ordinary woman the story is at large set down in English by the said Doctor in his 3. ch of Enthusiasm with many other remarkable stories of deluded persons under pretence of Revelations Those two great pretenders to Revelation Prisca and Priscilla Montanus his minions were so long cousened with Satanical illusions which they took for divine Revelations that at the last it was revealed unto them that they should hang themselves that they might passe from the miseries of this life to the joyes of the other Euseb eccl hist lib. 5. c. 16. And Theodotus a Montanist had a vision that he should be taken up into heaven and beleeving the spirit of error he was lifted up on high and thence let fall down to the earth again and so miserably ended his life And many of Montanus sect which were great pretenders to Revelation and had withdrawn themselves from communion with the Catholick Church at several times ended their lives in an halter being thereinto incited by the Devil that inspired them who was the father of their Revelations There were another ancient sort of Haereticks in the Church cal'd Messalians and from their assiduity in prayers more then ordinary they were also called Euchites Their tenents were that every one brought into the world with him an evil spirit wherewith they were possest until by earnest prayer the evil spirit being driven away the good Spirit of God did take possession of their souls and after this they needed no more no Sacraments no Sermons no Scripture to make them perfect for they could see the holy Trinity visibly and foretel things to come and all by immediate Revelation But by this pretence to perfection and dependence upon Revelation most of them if not all prov'd to be really possest by the Devil Theod. Hist eccl as is recorded by Theodoret in his Ecclesiastical History I might stuffe this chapter with multitudes of holy persons that have been cousened with illusive and lying Revelations Katharine a holy woman said it was revealed to her that the Virgin Mother of our Lord was conderved in sin And Briget as holy as she Joh. Franc Picus pretended a Revelation quite contrary to that of the other viz. that the holy Virgin was free from original sin venerable Bede remembers a vision saith Bellarm. Bell. de purgat l. 2. c. 7. wherein it was shewed to a certain devout person That there was a fourth place besides Heaven Hell and purgatory not unlike the Elizian fields describ'd by the heathen Poets wherein lived those souls which suffered nothing being not as yet made fit for the beatifical vision and this saith the Cardinal is not improbable since like to this Revelation Dionysius Cart. and Greg. have many others but contrary hereunto saith Suarez another Jesuite Revelationes Bedae Carthusiani c. The Revelations of Bede and Carthusianus are not to be believ'd but in a metaphorical sense Suarez Jes to 4. in Thom. disp 46. 4. Num. 9. S. Augustine in his Confessions Aug. conf l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions and miracles For it is both a sin and a judgement to be curious in affecting and depending upon such extraordinary means of divine Revelation since the ordinary is not only sufficient but more certain and infallible which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven 2 Pet. 1.18,19 And this voice which came from heaven we heard But we have a more sure word of prophesie c. the meaning is that an immediate voice from heaven revealed Christ to be the son of God But the written word of God is a more sure and infallible way of revealing Christ and what 's the reason but that voices from heaven visions and immediate Revelations may be and often are counterfeited by the devil But the holy Scriptures rightly understood are a sure and infallible guide and an unerring rule of Truth as being the Dictates and inspirarations of the Spirit of Truth himself CHAP. XVI Several texts alledged against humane Learning and against the Ministery and for immediate Bevelation explained Jer. 31.34 Heb. 8.10,11,12 THE tenor of the new covenant recorded Jer. 31.34 and remembred to be accomplisht Heb. 8.10,11,12 is the chief place alledged against the necessity of Learning or the teaching of man as containing the promise of an immediate teaching from God himself This is the covenant which I will make with the house of Israel after those daies saith the Lord I will put my Lawes into their minde and write them in their hearts And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities will I remember no more In which Text consisting of three verses there is a threefold difference betwixt the old covenant and the new delivered 1. The old Law was written in Tables of stone but the new in the fleshly tables of mens hearts vers 10. I will put my Lawes into their mindes c. i. e. my Lawes under the new covenant shall be more agreeable to the mindes and more approve themselves to the Spirits of men to be the waies of perfection and felicity and consequently shall have a stronger
yet not so free as to be freed of all order decency reverence unity and uniformity in the publique service of God but that scrupulous and new fangled souls when they once begin to doubt and then leave the way of truth like travellers that have lost their way wander up and down and are as far if not farther off their journeys end then when first they left the high and beaten road It would be endless to reckon up the several Sects and monstrous Heresies which have crept in amongst us at this one gap first of all viz. The schismatical desertion of that publique form of prayer administration of the Sacraments and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons and faithful members thereof One who hath computed the Heresies which seven years agoe sprung up from that time when the Common-prayer was abolished sayes they have doubled the number of what they were in S. Austins time and in his daies they were very neer fourscore and they are much multiplied since that time and daily do increase for evil men and seducers shall wax worse and worse deceiving and being deceived 2. Tim. 3.13 Nor must we hope for other till the God of all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon saith the Father Aug de civit dei l. 18. est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of confusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the blessed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordiâ res parvae crescunt and the cursed effects of contentions and variety of opinions are war and destruction Discordiâ maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so servently prayed Joh. 17.11,22,23 To this he so frequently exhorteth his Apostles Mark 9.50 Joh 14.27 Qui perversa mente de praeceptis pacis discordiam faciunt justo dei examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13.11 Ephes 4.1 c. Phil. 1.27 2.2 He therefore saith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Queen of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem eustodit cogitat qui discordiae farore visanus ecclesiam scindit pacem turbat charitatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bond of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6. That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church saith Cyprian Arma contra ecclesiam portat Cyp. de unit eccl And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father Cyp. ibid. and cuts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause saith S. Aug. Aug de correc Donist c. 25. No man can be righteous whilest he stands separated from the unity of Christs body but as any part or member of mans natural body being cut off the body is thereby devoid of the spirit of life so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam Irenae advers Haerd 3. c. 40. all the gifts and graces of Gods holy Spirit are therein dispensed Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church
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 Tuâ—… 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 Word 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 Janua Linguaxum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J.A. Gomenio 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 cuts 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. Boughen 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 by William Langley late of St. Maries in the City of Liechfield Minister in 4. THE END
not so sublime and piercing as by its own innate force and vertue to be raised up and enrapt with celestial knowledge Wisd 9 15. For the corruptible body presseth down the soul and the earthly tabernacle weigheth down the minde that museth upon many things and hardly do we ghesse aright at things that are upon earth and with labour do we finde the things that are before us but the things that are in heaven who hath searched out and thy counsel who hath known except thou give wisdome and send thy holy Spirit from above For so the waies of them that lived upon earth were reformed and men were taught the things that are pleasing unto thee and were saved through wisdome 3. The first and fundamental act of faith then which is to believe this or that Article of holy Religion to be a divine truth and the subject matter of 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 Mirand de fid oâ—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 recelyed 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 walking in the garden in the cool or in the winde of the day Junins in loc 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.