the simple with fair pretences to the honour of Christ and the Spirit and to make them beleeve that others that oppose their corruptions doe strive to diminish and darken the glory of the operation of the Spirit of Christ in his Saints that they may set up somwhat that is humane in the room of the same I shall lay downe three or four Conclusions or Notes to give you some light in this thing that you may know What is the work of the Spirit in revealing Truth to or in the Saints And How outward Humane helps to finde out the sence of Scripture are consistent with and subservient to the same 1. I grant it to be an unquestionable truth that no man is able without the sweet and gracious operation of the spirit of truth savingly to understand and imbrace the mysteries of truth that are revealed in the Scriptures The naturall man sayes the Apostle 1 Cor. 2.14 receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned That is he cannot know them effectually savingly he cannot know them as the spirituall man does whose mind and heart is renewed through grace However 2. There is not any Scripture understood by spirituall Christians the true Grammaticall sence of which a man that hath not the Spirit of Christ may not attaine unto by those outward helps that are afforded to him A notional knowledge of the sence of Scripture is common to naturall as well as spirituall men Else knowledge were an infallible Character of grace which no body I suppose will affirme So that 3. Observe it That most blessed and heavenly work that the Lord Jesus ha's to doe by his Spirit in his Saints is not so much to discover the Grammatical sence of Scripture which may be found out by such as live much below Christ as to bring home the sence of Scripture close to the heart and to enlighten the mind to see the beauty and goodnesse of that truth that swims only in the brains of Naturall men The work of the Spirit is to engrave truth upon the heart to make our knowledge effectuall practicall and experimentall Ah alas many I am afraid are carried very high in the air of sublime Angelicall Notions upon the wings of such a knowledge as the Apostle sayes puffeth up who are all the while strangers to this worke of the Spirit which is not to fill mens heads but their hearts with the truth 'T is much to be suspected that such as would make you beleeve that the work of the Spirit of grace is to discover the sence of Scripture have never yet felt this saving work on their hearts The Spirits work is not so low and ordinary If it were as these men would have it why then the work of the Spirit were only to make Notionists Ah! let not Christians be deceived knowledge puffeth up 't is love edifies Scripture is sufficient to discover its owne sence to all men diligently improving the outward helps afforded by God though a sanctified and saving knowledge of the same be communicated to none but through the Spirit otherwise Scripture were no perfect rule yea indeed no rule at all For what is a Book or Waiting without its meaning 'T is not the words or expressions but the sence of Scripture that is mans rule if that be not visible we have no visible rule yea and if the Scriptures be given out in such termes and expressions as do not discover their owne meaning what are they or of what use Besides if they doe not declare their owne meaning but every one must fetch it from an immediate work of the spirit what were this but to make the Scripture a Nose of Wax as the Papists speake pliable to any sence that the darknesse and vanity of mens minds will put upon it Surely he that denies a sufficiency in Scripture to clear its owne meaning to one that uses the outward means to that end afforded denies Scripture to be any rule at all But to make this plaine suppose a Question arise about the sence or meaning of a particular Text one sayes this is the meaning another that which way will you go to decide the controversie Will you goe to the revelation of the Spirit in you Or to the letter of Scripture arguing from the proper signification and use of such words and expressions as are in the Text disputed of If you have recourse to the supposed revelation of the Spirit of Christ in you why then the Scripture is not your rule and how will you follow the Apostles advice which is To try the spirits c If you have recourse to the letter of Scripture and argue from it then Scripture ha's sufficient in it to make out its owne sence Scripture 't is true conteins in it an heavenly mystery that is hid from the wise and prudent But what is the reason 't is hid Paul will tell you in 2 Cor. 4.3 4. If our Gospel be hid 't is hid to them that are lost In whom the God of this world hath blinded the minds of them which beleeve not c. Mark the ground of this that the Gospel is hid is because they are blinded through unbeliefe The Devil ruling in naturall men by fin and corruption doth hinder them from giving hearty welcome unto the Truth Questionlesse the most of those that heard Pauls Preaching knew what he meant in his Sermons and yet the Gospel was hid to many of them how so why they beleeved not Their understandings and affections did not close in with those heavenly mysteries of Gods love which he did discover so as to assent unto the reality of what was Taught and to love and delight in the same The Gospel is as a sealed Book to naturall men because of the corruption that is in the heart and in the mind from whence it comes to passe that they cannot see the reality beauty and goodnesse of Scripture discoveries 't is not because there is not plainnesse enough in Scripture expressions or because the Ministers of the Gospel do not speak plaine enough when they Preach Christ to them but because through corruption their minds are averse from assenting to and closing with the Truth Now you must know that the work of the Spirit is to heale the understanding and to sanctifie and change the heart and to make it pliable to the Truth yea and to stir up the whole man withall unto a more diligent use of meanes of knowledge Thus the Spirit of Christ brings in truth unto the soul and that so as it dwells and becomes fruitful in the heart and in the conversation This is a step higher then the quaintest Notionists of our times desire to be brought If Truth were thus revealed in them they would be more humble more peaceable more meek then now they shew themselves In short I know not any truth in Scripture which
Pamphleter if it be the Spirit of Christ that moves in that puddle I must professe 〈…〉 ver knew yet what the Spirit of Christ meanes Upon what grounds think you should he Quest 2. and men of the same temper and Spirit with him use such bitternesse against the Ministry and vent so much rancour with their pens tongues against them when many hundreds of them are known to be very eminent and precious Christians and such whose lives and conversations as also their doctrine speak them to be endeared to the Lord Jesus what can be the reason of this I say unlesse it be because they give a check to those unsound principles destructive to sound doctrine and manners that some of them endeavour to sowe among the people Here is the gall here is the wring else they are knowne to be sound in the faith godly in conversation let your owne experiences that read this be witnesses 'T is true diverse of them have been unsatisfied about the late wonderfull change in this Common-wealth and have discovered themselves opposite some more some lesse some nothing at all opposite but yet unsatisfied in part I could wish it had been otherwise and that if the Lord had pleased they had seen things Hath it not been an old trick of such as have designed the shaking of the pillars of the Christian Faith Quest 5. first to begin with the faithfull Ministers to powre out contempt upon them Did not Paul meet with such in his time What else made him write so much in defence of himselfe and the rest of the faithfull Ministers of Christ in 2 Cor. 10. and Chap. 11. and Chap. 12. and severall other places I do not intend to plead for all those that have gone under the name of Ministers among us no honest heart I think does many have been for their lewdnesse and malignancy justly removed from their places and many more do deserve to be removed who are the reproach of the Gospel But to inveigh against Ministers in generall as The P. G. Routed doth was it ever known to be the work of any but enemies to the faith The Devil hath his * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.14 method of deceiving observe it well he first will cast dirt in the face of the messengers of truth and then of truth it selfe All yee that love the Lord Jesus Christ my Christian friends neighbours and country-men let serious deliberate try-all goe before resolution in matters belonging to God Can an humble spirited Christian easily be perswaded to swim against the stream of the most eminent and precious Saints of all Ages and places I know the voice and word of Jesus Christ should be infinitely more prevailing with Christians then the examples even of the best men But in things in controversie and doubtfull I should make a great stand at the examples of such knowing that Christ speaks to his people by presidents as well as precepts see Phil. 3.19 Jude 7. c. wishing modest Christians to weigh these things in their thoughts I shall now open a little of the vanity and childishnesse of the answers and arguments of this same P. G. Routed so far as it may make for the setling of their minds in the beliefe of the truths he endeavours to shake His errours are many though one mainly pleaded for I shall in order inquire into the firmenesse of their foundation His First Error That the life of Ministers and Schollars educated in Schooles of learning is an idle life THis you finde in the entrance of his discourse where pleading for the Nailer Baker c. as fit to make Preachers he layes downe with much confidence which is most of his strength this assertion That the life of Ministers and Schollers brought up in learning is an idle life calling such Idlers and Drones that never knew what it is to live lawfully in a calling with much more such reproachfull Language But how doth he make this good Why by a learned definition that he gives of a calling sayes he A calling is that in and by which men may in the sweat of their face get their living The P. G. Routed O brave Definition of a Calling Answer befitting a man that can call the most learned in the land ignorant and simple But let us examine it a little if his definition be good then must it reciprocari cum suo definito so as that it agree neither to more things nor to lesse then the thing defined doth this is the constant law of a good definition Now 1. Is every thing that a man may get his living by in the sweat of his face a calling i. e. a lawfull calling for such he speaks of why then he that sweats at his robbing and stealing lives in a lawfull calling It seemes he that would beat downe the calling of Ministers knowes how to set up another instead of it 2 Is there no lawfull calling but that whereby a man gets his living in the sweat of his face what will he say them of Magistrates Justices of the Peace men living by their estates applying themselves to the wel ordering of their Countrey what because they doe not worke with their hands and sweat at it are they Idlers Will he call the Parliament men Idlers because they spend their time in discoursing together and debating the affairs of State and doe not worke with their hands for their living See this mans absurdity Yea what will he say to Physicians Doe not they live in a lawfull calling yea if his definition were good 't were time for him to go bid his Taylors Button-makers Semsters and such like that seldome sweat at their worke especially in winter season to finde out another way of living otherwise although they were Preachers yet are they not in a lawfull calling by his rule Ah! if these men that boast themselves of abilities in a singular way from other men to divide the word aright do so simply mistake in giving definitions of things so familiar to the understandings of all men what think you will they doe when they come to give you definitions of spirituall things Most certaine it is that most of the dangerous errours that are now on foot among us have sprung out of the weaknesse and ignorance of such men who though they can speak pleasing words that tickle the fancy yet are not able to give out any better accompt of the nature of things they speak of then the Pulpit Guard Routed doth here of a calling the weaknesse of which is very visible But thirdly Is it so That none lives in a lawfull Calling but he that workes with his hands and gets his living in the sweat of his face what thinke you of Paul then even of what he sayes 1 Cor. 9.6 Or I onely and Barnabas have we not power to forbear working Had Paul and Barnabas power to live Idelers to live out of a lawfull calling or did
of this Doctrine and so much of the works as is requisite to the confirmation of the same upon record in Scripture for after-ages Object 3. Object You may say although Scripture be perfect and we grant that all truth is wrapt up in it yet many things lying darkly there it may please God to come in to some in an extraordinary way by Visions c. to reveale the truth I answer Answ 1. 1. It may please God but what reason ha's any man to beleeve or expect that God should do so now when he hath sufficiently revealed all truth in Scripture already 2. There is nothing in Scripture necessary to be knowne by Christians that lies so dark there but that it may be discovered by those ordinary helps that God affords to his people without any such extraordinary wayes God ha's given out his spirit unto his people to heal the blindnesse of their minds and malignity of their hearts which is the chiefe ground of the obscurity of Scripture to us for Scripture is not dark in it selfe but by the reason of the darknesse of mans heart that receives not the truth thereof And he ha's also given the ordinary help of Humane Learning as knowledge of the Tongues Antiquity c. unto men in office for the unfolding of the darker places of Scripture Now by these ordinary helps those things that are not so cleare in Scripture may be brought to light though there be no such extraordinary means as these men dream of But in the next place there is this further to be said against any such extraordinary way of revealing truth now If God doth in such an extraordinary way reveale truth to any now either the end thereof is private and particular respecting those onely to whom such a discovery is made Or else the end is more publick and generall respecting others to whom such as have this extraordinary discovery of truth are to deliver over the same from God But I shall shew you God doth so reveale himselfe in neither of these respects and therefore not at all 1. God doth not in such an extraordinary way reveale truth to any with respect to their private and particular edification This appears 1. In that he hath ordained the Scriptures for this end 2 Tim. 3.15 16 17. He hath ordained preaching for this end Col. 1.28 He hath appointed Ministers in office for this end Ephes 4.11.12 In all which Scriptures you find exprest the meanes which God hath appointed for the edifying and perfecting of the Saints so that we cannot suppose where any oâ— these means are viz. Scriptures Preaching faithfull Ministers that God should edifie his people by giving in Truth to them by Visions or such like extraordinary wayes And secondly I would faine know whether ever Scripture doth say that God hath appointed extraordinary revelations by Vision or the like for the private good and edification of any Beleever as it sayes of the meanes before mentioned and whether the end of such extraordinary manifestations of truth hath not been ever chiefly the good and information of others to whom such as have had the revelation were to Preach it Thirdly I would know whether that in Rom. 10.14 How shall they beleeve iâ— him of whom they have not heard And how shall they heare without a Preacher Doth not confine the Production and increase of faith unto the meanes before mentioned And if it be so then questionlesse God does not give extraordinary revelations with respect unto the edification oâ— such particular persons as have the said Revelations given in to them for we find he hath appointed certaine ordinary means to work by the which he hath a purpose as far as we can find in his revealed will to confine himselfe unto 2. I prove also that God doth not in such an extraordinary way reveale himselfe to any now with respect to others whom such as have truth thus revealed may informe of the Truth and that upon this reason Because my Revelation or Vision is not sufficient to make out truth to another unlesse I have miracles to prove Gods speaking in and by me But none now work miracles therefore extraordinary revelations now would be insufficient and by consequence are not ordained of God for God doth not ordaine or appoint such means as are insufficient as to their end That my Revelation or Vision is not sufficient to make out truth unto another without miracles going with the same is evident in that without miracles I cannot give to any man a demonstration that the Vision or Revelation that I pretend to have is of God and if it be doubtfull whether my Revelation be of God 't will be doubtfull too whither that which is pretended to be revealed be Truth So that you see I have sufficiently proved that God does not now reveale himselfe to any by visions or extraordinary revelations either in the first or second respect and therefore not at all It remaines then that you must take this for one of Colliers Dreames viz. That God does now reveale truth to his people by Dreams or Visions and not by the Scriptures only where they are enjoyed Wherfore Christians be very wary of such intimations that God may sometime in such a way reveale himselfe unto his people c. They are but the Devils baits to fetch off your hearts by little and little from that sure foundation that is laid for you by Christ himselfe in the revealed word and will of God which if you once forsake and give heed to the giddy Principles of these men you will soone make shipwrack of faith and be wrapt up in confusion and darknesse Neither be you troubled if they assault you with those Scriptures which speak to this purpose They shall be all taught of God The Annointing shall teach you The day-star shall arise in your hearts The Spirit shall lead you into all Truth c. For such expressions doe onely signifie that sweet and heavenly way in which the Lord do's enlighten the minds of his people by not without the ordinary means before exprest It is said that in God we live move and have our being in respect of our naturall life and yet we doe not so much as once think of living without food sleep c. the outward supports of life even so though it be said God teaches and the spirit teaches yet let us not dream that this is immediately and without the use of meanes I would fain know of those that wait so much for immediate teaching whether ever they got so high as to live without the use of the outward meanes of relieving and supporting nature upon a reliance on this truth that God is the author and preserver of naturall life and that they live in him if not I shall give little credit to them while they talk of living spiritually in the enjoyment and further manifestation of Truth without the use of the outward meanes appointed by God
neither and therefore the lesse to his purpose Oh the confidence of men that can triumph in such heterogenious stuffe But let us see whether the Scriptures thar are behind will prove any whit better for his turne He often urges 1 Pet. 4.10 11 Every man as he hath received the Gift so let him minister the same c. And Rom. 12.6 7. they may be spoken to both under one 1. This is a very farre fetcht consequence Christians must administer their gifts therefore they must be Publique Preachers Is there no way in which a gifted Christian can make use of his Talent unlesse he enter upon that work which God hath appointed men in office to doe How many pretious souls when this thing was never heard of did in former times meet together discourse together of the things of God making use of their gifts in comforting one another instructing their children families friends in such a way as was convenient and yet never dreamt of turning Preachers though they knew they must administer their gifts The P. G. Routed is unwilling to see the soundnesse of the distinction between publique and private Preaching Preaching taken in a large and Preaching taken in a strict sence which I proved before by two I think invincible Arguments Take that distinction along with you and you may easily answer what is pleaded from these Scriptures But 2. Doth not this exhortation in 1 Pet. 4. Rom. 12. extend to women think you as well as men 'T is in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every one Must not women administer their gifts as they have received I have proved they must from 2 Tim. 1.5 compared with 2 Tim. 3.15 Acts 18.26 Prov. 31.1 and yet you know they may not Preach publiquely in the Church Wherefore the meaning of the two Apostles can be no more but this Let every one as he is enabled labour to communicate good unto others every one in his proper place and capacity if he have the station of a private member let him use his gifts by brotherly advice admonition c. if he hath the extraordinary gift of Prophecy for I shall prove Prophecy signifies an extraordinary gift let him Prophecy If he be called to be a Pastour and Teacher let him attend diligently on that if a Deacon let him follow that work faithfully if a Ruling Elder let him be diligent and upright in Ruling Weigh the expressions well with what I have said and tell me whether this be not the very direct scope of these two Scriptures now under examination and if so then alas what make they for his purpose sure nothing at all A small matter you see will lead men that way which the stream of their spiritual pride carries them or else these Scriptures would not be taken for a sufficient ground for private Christians to undertake the publique work of a Minister He sometimes comes in with that in Psal 145.10 11. All thy works shall praise thee O Lord and thy Saints shall blesse thee They shall speake of the glory of thy Kingdome and talk of thy power As though this hath any relation to publique Preaching and not rather to those Christian duties of Prayer Praise and Discourse in which the Saints shall acknowledge God and the great things which he ha's done for them There is but one Scripture more and that is the constant place of refuge which he makes use of when most put to it and forced to speak to his Question and that is 1 Cor. 14.31 which as he sayes proves gifted Brethrens liberty to Preach in a Church constituted This I shall clear in a Discourse by it selfe concerning Prophecy in the next place In the meane while see how these men cry out for expresse Scripture expresse Scripture when the Question is about any thing that crosses their phansie and yet cry downe all for Antichristian and enemies to the Spirit in the Saints who withstand such things as they can bring no other Scripture for then what indeed speaks nothing at all to their purpose being rightly understood as you see That the gift of Prophecy which we read of in first times of the Gospel Church was extraordinary and not as the P. G. Routed sayes proper to all the Saints I Resolved to handle this by it selfe and that somewhat largely because there is no one thing he doth so much insist upon as this that Prophecying is an ordinary gift and as he sayes proper to all the Saints and therefore according to Paul 1 Cor. 14.31 Christians may all Prophesie one by one This then is necessary to be cleared that the gift of Prophecy was extraordinary and so ending with the Apostolicall times when the Scriptures were perfected which if I can doe there will remaine nothing unanswered of all he hath written for Preaching without Ordination or an externall call to the Ministeriall office You may read page 79. how that he brings in his Adversary objecting that the Prophets spoken of in 1 Cor. 14. were extraordinary and you may observe it he takes no notice of his Reasons but answers I say they were not extraordinary but ordinary A good answer Ipse dixit Collier sayes it This puts me in mind of a story I have heard of a Polemicall Doctour that used in his Sermons to beat much upon Controversies once handling a difference between us and the Papists he cites Bellarmine and sayes Bellarmine says so but I say Bellarmine thou lieft and where is he now So this man Mr Hall sayes they were extraordinary but I say no where is he now If his testimony be infallible then you may take it for a truth which he so confidently affirmes but if we may beleeve Scripture before him I shall discover it to be false and that first answering his Arguments and then laying downe mine owne I will doe him so much right as to give you a view of all his strength not in one place onely but in every place where he speaks any thing argumentatively to this Question that nothing may goe unanswered I find five reasons urged not all together but some in one place some in another in page 60.81.83.87 I shall make reply to them in their order His first Reason is in page 60. where he sayes Prophecying was an extraordinary gift in the time of the Law The P. G. Routed but in the Gospel dayes it is not so because it is to speake edification exhortation and comfort 1 Cor. 14.3 which is ordinary and proper to all the Saints You shall have some sophistry from him though but little good Logick Answer Prophets speake to edification c. Therefore those that speak to edification are Prophets This is his reasoning But I answer This is a Fallacy which we call Fallacia consequentis which is when one thinks consequencies or propositions are convertible and reciprocall when they are not 'T is true such as were Prophets did speake to edification c. But it
found them unlearned but he would not leave them so when they were to be his Ministers If you consider this well it will make most against him of any thing else For Observe it God would not have those that are imploied by him in such a great work as the Ministry of the Gospel is to be destitute of Learning no not Humane for so was that which they had in a sence differing nothing from the gift of Tongues and Interpretation of Tongues that now is among us but in this that the one was immediately inspired the other acquired by industry and study both humane in this respect because conversant about that which is humane viz. The Languages of severall Nations God saw it fit then that they should not be without this part of Humane Learning he saw it to be requisite to compleat them for their worke therefore much more is it requisite now You have the state of the Question and me thinks the very stating of it makes the matter so plaine and out of doubt that little needs to be spoken more to clear the same for I think there is no man that hath any ingenuity in him but will acknowledge that a spirituall Christian that hath the help of humane Learning is able to unfold more of Scripture and do better to the clearing of the same then another that hath not learning But least any man should be so absurd as to think otherwise as The P. G. Routed does I shall give a few instances for the proofe of the same among many more that might be brought Some SCRIPTURES and Scripture-Expressions a good account of which cannot be given without the help of Humane Learning 1. THe P. G. Routed could not tell you that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apostle signifies one sent to clear a Scripture he speaks to from mistake as he conceives without looking into the Originall either with his owne eyes or some other mans For I take it for granted that he will not say he knew Apostolos did signifie one sent by inspiration Ex ore suo c. Out of his owne mouth shall he be condemned 2. You cannot give any reason why Christ should say to Peter Thou art Peter and upon this Rock will I build my Church unlesse you be acquainted with the Originall and so see the affinity in sound of those two words Petros Peter and Petra a Rock which Christ had respect to in that speech 3. You can give no reason why nor discover the mystery that lies in this that Our Mediatour is called Christ Jesus Messias c. because without the Originall Languages you know not what these names doe signifie 4. In the 2 Tim. 3.5 mention is made of some having a FORM of godlinesse but denying the power of it And in Phil. 2.6 't is said of Christ that he was in the FORM of God c. Why may not one that denies the Divinity of Christ say the meaning of the latter Text is onely that Christ was in the outward appearance of God seing that in the former place the word FORM signifies only the outward shew and appearance How can you withstand this Interpretation unlesse you know that though our English word be the same in both places yet the word used in the Originall in the former Scripture signifies onely the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 outward shew or appearance that used in the latter signifies the †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 essentiall forme of a thing 5. How can any man give a rationall account of the meaning of that which we read Rom. 5.7 8. unlesse he be in some measure acquainted with the Jewish Antiquities where we are given to understand that the Body of the Jewish people were distinguished into three sorts The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chasidim i. e. Good men The b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsadikim i.e. just or righteous men And the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reschangnim i. e. wicked or ungodly men to which the Apostle ha's respect 6. How will a gifted Brother without Learning clear the difficulty that lies in that which is written in Matth. 1.23 compared with Luke 2.21 In the former place it is said according to the Prophecy of the Prophet Isa 7.14 That Christs Name should be called Emmanuel And in the latter place 't is clear that at his Circumcision when he came to be named he was Named Jesus There is no salving of this seeming opposition but by being acquainted with the Hebraisme in the former place for according to the Hebrews manner of speaking to be called signifies to be and so it will consist well enough with what is written in the latter Text. For he was to be named by the name Jesus and he was to be Emmanuel i. e. God with us An hundred more such instances might I give you both in the Old and New Testament of such Scriptures as you cannot give a clear account of but by the help of Learning or by the help of such as are Learned But I think this is enough to demonstrate his ignorance in saying without any reason or any answer to what is urged against him that there is no use of Learning to the unfolding and clearing of Scripture though I should say no more But there is yet one thing besides which I cannot passe over page 41. speaking against the needfullnesse of humane Learning he quarrels with his Adversary for using the word Holy Ghost asking deridingly of him The P. G. Routed whether there be any such word in all the Scripture 1. Answ I know not what Scripture this man hath got but in that which we account Scripture the word is used neer an hundred times even in the New Testament But 2. It may be that he hath heard that the words in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie Holy Spirit And how came he to know that but by the help of Humane Learning Though he hath little reason to except against the English translation of those words Ghost and Spirit being all one onely it may be the one a word more obsolete and out of use then the other yet if it be true what his exception implies that the English Translation is not exact in all points then sure there is need of Humane Learning to perfect it For we had not the English Translation at first without the help of the Learning of the Translatours nor can we have it mended but by the labour and help of such as are Learned that can look into the Original And if so is not Humane Learning necessary to an Expositor of Scripture There needs a wiser man by far then I am to reconcile this man to himselfe He quarrels with Translations as imperfect and yet holds there is no need of Learning to rectifie them But I have yet somewhat more to say before I leave this Question Seing the designe of such men as the P. G. Routed is to deceive
A BALM TO HEAL RELIGIONS WOUNDS Applied in a serious advice to sober-minded Christians that love the Truth and are well-wishers to Reformation IN ANSWER To the PVLPIT GVARD ROVTED lately set forth by one Thomas Collier In this small Treatise you shall finde divers corrupt Principles of this Collier plainly confuted His Ignorance fully laid open Many Scriptures cleard from his corrupt glosses Severall Questions handled touching The Ministry Infant-Baptism Pardon of Sin Extraordinary Revelations Humane Learning The Outward Call of the Ministers of England By RICHARD SAUNDERS Minister of the Gospel for the Church of Christ in Kentishbeer London Printed by M. Simmons for William Adderton and are to be sold at his Shop at the three Golden Falcons in Duck lane 1652. To the VVorshipfull JOHN TYRLING Esquire One of the Justices of the Peace for the County of Devon my Dear Uncle Grace and Peace c. T Is not long since I received from your hand that Pamphlet intituled The Pulpit Guard Routed intimating mine intentions to write an Antidote against the poyson of it And seeing you gave me such encouragement to the worke as you well remember I could not thinke upon a fitter Patron to commend the same unto then your selfe which I the rather have done that I might have an opportunity more publiquely to acknowledge how much I am bound to you for those reall expressions of kindnesse and love which I have ever had from you especially since I have had some relation to you which indeed have much transcended my deservings T is the least I could doe to mention this though I know t is more pleasing to you to bestow favour and respect then to heare of the same againe to your praise But I must take leave to be gratefull which is the least you can and I beleeve the most you doe expect from any I need not excuse my selfe to you for that I have trimd this Discourse no better that it might be more worthy of your acceptance seeing I know you judge not of things by their outside but have respect more to their substance then to their formalities When Satan is so busie as now there is no time to stick at nicities The Lord continue to hold up your spirit in his own work I know you have appeared for the service of your Country in your place while others shifted their necks off the yoke even to the wasting of your naturall strength but God will make this up again to you some other way These are times wherein much work lies upon the hands of such as are faithfull There is nothing lost by sticking close to the interest of Christ Christians have a good Master and which is a choice incouragement the work of God is such a worke as will improve and crowne it selfe I beleeve the insolency of some that pretend gifts to justle out the Ministry of Christ yea and his truth too doth somewhat damp your joy you take in the prosperous successe of the affairs of this Common-wealth But Dabit Deus huic quoque Jude 12. finem These clouds without water will soon be blowne over They are as bubbles that will break with a light touch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In quietus turbulentus unsetled wavering Legh Sac. Crit. For yet a little while sayes David Psal 37.10 and the wicked Heb the turbulent wavering or unsteddy shall not be yea thou shalt diligently consider his place and it shall not be In the interim let us fix our thoughts upon an immutable God Let Patience have her perfect worke Jam. 1.4 and we shall be perfect entire and wanting nothing A taxie in a wise Cōmon-wealth can never be long-liv'd But what mean I keeping you from the Discourse ensuing You will see there this tottering wall is falling but two posts to keep it from the ground Novelty and Confidence the one rots the other breakes suddenly of it selfe Praevalebit veritas Truth will out-live its enemies though some enemies of truth may out-live us here in the flesh Beeing eyed with a spirituall understanding we may see through all these thick Clouds which that we may be able to doe is the constant and hearty prayer of Your greatly-obliged Nephew devoted to your and the Churches service in the Gospel RICHARD SAUNDERS To the READER Courteous Reader AN unpolished Peice is here put into thine hand that which I confesse cost me more time to write it out faire for the Presse then to compose it I was pained within me till I had set it going that it might come speedily to thine hand and least any soule should be ensnared first by that dangerous Pamphlet which I answer Some foure or five weeks I laboured hard in composing the following Discourse and as many in writing it out againe for publique view If thou blame mee for not taking more time I answer First I met not with much in mine adversaries Booke that had any difficulty in it to hold me long Secondly T was my tender respect to thy good that spurred me on so fast and if I loose credit in any measure by setting forth my conceptions in no better a dresse thou mayest well pardon me for if I have plaid the fool it is for thy sake But thirdly Such as it is if thou be not too curious I hope it will appeare sufficient as to that which t was intended for viz. a confutation of mine Antagonist If my Discourse chance to come into the hand of a learned and judicious Reader though such a one it may be may finde in it that which may make him judge it not lost labour to reade it over yet I must say my respect was not to such in writing this there beeing nothing in the Book I answer that is like to passe for sound reason with discerning spirits My respect was to weak Christians Babes in Christ and such as are ready to stagger at every straw upon whom the boldnesse and confidence of the Collier may prevaile too farre especially while he covers over his designe with pretensions to the honour of Christ If thou findest any inclination in thy selfe to censure me for the tartnesse of some of mine expressions consult seriously with thine owne heart whether the confidence and yet weaknesse and grosse absurdities of mine adversary doth not give just reason I was never if I may speak so of my selfe a man of a bitter or rigid spirit in my life especially against any that I could looke upon as Godly And truely if I could have seen any Characters of an humble and Christian Spirit in the Pulpit Guard Routed I should not have used altogether such language as now I am enforced to doe But it may be if thou seriously commune with thine owne heart insteed of censuring me thou wilt finde ground to judge thy selfe for not beeing sufficiently sensible of Gods dishonour occasioned by the venting of such corrupt principles as I engage against If thou wonder as it may be some will to
this is a Doctrine that such unsteady spirits do labour to instill into the minds of the simple though this man having to doe with an able Adversary dares not to speak out here as he would I shall give you some account of the unsoundnesse of the same first answering to what he urges and then giving my reasons for the negative Is God limited sayes he I answer no God is not limited except by his owne will But alas the question is not whether God can doe it but whether he will or no. If God hath declared his purpose to make use of such wayes of revealing truth now then we may expect it else not upon any mans telling you God can doe it God can make another Sun in the Firmament to help enlighten the World when there is one sufficient already he can maintaine our lives to us without food but no body I think ha's any reason to expect he will do so when food is to be had So that this intimation of his savours of as much ignorance and is as impertinent as his former answers But to the Question Whether we may expect God should Quest or very much beleeve that he does reveale himselfe now immediately to any by way of Dreames and Visions or the like Answer 1. I answer 1. We have no ground in the world to look for any such thing there being no promise or word to that purpose 2. Sound Scripture Arguments will demonstrate that it is not to be lookt for by any nor owned by us in any especially where the Scriptures are extant And mine Arguments to prove this shall be drawne from the perfection of Scripture and from those Texts that witnesse to the same Arg. 1. Arg. 1. If a sufficiency of Divine light and truth be given out in the Scriptures then there is no need of Dreams and Visions now for the revealing of truth unto the Saints and by consequence such things are not to be expected where the Scriptures are for God doth not make use of things needlesse and unnecessary But that a sufficiency of Divine light and truth is given out in the Scriptures is most cleare to one that denies not as the Papists doe the perfection of Scripture Therefore it follows that there is no need of Dreames and Visions and the like c. That there is a sufficiency in the Scripture will appeare more plaine in the following Arguments Arg. 2. Arg. 2. That which hath enough in it to make Saints perfect is fully compleat and sufficient c. But the Scripture hath so See 2 Tim. 3.15 16 17. where 't is affirmed in so many words Therefore the Scripture is compleat and sufficient without any additionall supply from Dreames and Extraordinary immediate revelations Except there be a step above perfection sure the light of Scripture is sufficient But I know not where these men would carry you They dream and would make you dream too of strange attainments beyond the Moone But I hope my Reader will judge it enough to be made perfect and perfection you see may be attained by Scripture light Arg. 3. Arg. 3. If it be sinfull and evill to be wise above what is written then may not any expect or give heed to extraordinary Revelations by Visions c. and be wise by them beside the written word But it is sinfull and evill to be wise above what is written See it in expresse termes 1 Cor. 4.6 Therefore may not any expect or give heed to extraordinary revelations c. 'T is we are the fools and 't is we are the weak and low persons that confine our selves to what is written and dare not goe an hairs-breadth beyond it but they are the wise and spirituall and elevated Doctours that converse with God immediately and receive truth beyond the line of Scripture as they phansy But this satisfies my spirit that 't is Pauls judgement and not Pauls but the Spirit of God by him that such wisdome is wickednesse You may perhaps object Object Scripture-light is perfect so far as it discovers the mind of God but that does not hinder but that God may reveale truth to some even beyond what is held forth in Scripture I answer 1. Scripture Answer 1. as hath been shewed is absolutely compleat in it selfe and as to Saints too it having enough to make them compleat and perfect and therefore there is no need of another way to reveale more truth then what is in the Scripture 2. As Moses and the Prophets were faithfull in their places So was Christ Heb. 3.2 faithfull to him that appointed him viz. to be the great Prophet and Teacher of his people Now wherein lies his faithfullnesse why even in laying downe a sufficient rule and light for the Saints to be guided by the which he did by his Apostles in the Scripture These men doe not consider how much they take from the honour of Christ while they dreame of additionall revelations beside the light of Scripture I am afraid they are too ambitious of sharing with Christ in the honour of giving laws unto men And so they may be honoured with the opinion of being entrusted with the discovery of things not revealed in Scripture they care not though Christ suffer as unfaithfull in not discovering all that is needfull Away with such abominable pride Object 2. Object 2. Though Christ were faithfull by himselfe and Apostles to declare the whole mind of God yet many of those things that were done and spoken by them are not written I answer Answer All that was done and spoken by Christ and his Apostles for the substance is contained in the Scriptures that are left by God unto his Church which I prove 1. Reas 1. From those Texts that speak to that purpose As Luke 1. begin and Acts 1. begin and also 1 John 1. begin where John who writ last of all the Apostles sayes speaking in his owne name and in the name of the rest of the pen-men of Scripture That which we have seen and heard declare we unto you that is all that which we have seen and heard for substance for that indefinite Proposition is equivalent to an universall 2. Neither could Jesus Christ otherwise have been faithfull for his faithfullnesse lies not in affording sufficient light unto that age of the Church in which he lived on earth but in providing a perfect standing Rule for all the Saints unto the end of the world he is called faithfull not onely in respect of Saints living in the dayes of his flesh but in respect of all in all ages of the world So that upon this account it is clear that as he did in the dayes of his flesh declare sufficiently the will of the Father unto the world by himselfe and his extraordinary Ministers and confirmed his doctrine to be of God by wonderfull works and miracles so he did leave the substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe or briefe
followes not that if men speake to edification they are therefore Prophets This is as if one should argue thus If it rained but now the ground is wet therfore if the ground be wet it rained but now a meer non sequitur for the ground may be wet some other way then by raine Even so he because the Prophets did speak to edification he thinks he may conclude that if men speak to edification they are Prophets and so prophecy is ordinary because speaking to edification is so It follow not for though Prophets speak to edification yet 't is not that but the extraordinary spirit by which they speak that denominates them Prophets 2. Whereas he sayes The Prophets under the Law were extraordinary but these not because they did speake to edification 'T is very strange for is it not evident that the Prophets in the old Testament spake to edification also To this he answers two things page 83. for I will not passe over any thing of weight that he speaks 1. The P. G. Routed This is more then the Scripture affirmes Is it not strange that this man should have so much boldnesse as to speak thus Answ He that will question whether Amos Hosea Isaiah and the rest of the Prophets did speak to edification in their Prophecying had need question too whither those Books that go under their names and containe the sum of their Prophecies be indeed theirs or no for is not the matter contained in those Books for edification Else what do we make with them in our Bibles Ah filthy blasphemy See what a bad cause will drive men to But he adds 2. If they did The P. G. Routed they took not their denomination of Prophets from this kinde of Prophecying Well fare a good confidence Answ you may take his word for it if you will If they were not denominated Prophets from this kinde of prophecying from what kind of Prophecying then Did they ever Prophecy except for edification Sure the man hath much forgot himselfe But for his learning They were called Prophets not from the matter of their Prophecies which was diverse but from the manner of receiving the same from God by Inspirations Dreams and Visions See Numb 12.6 If there be a Prophet among you I the Lord will make my selfe knowne unto him in a Vision and will speake unto him in a Dreame Hence 't is that Prophets were called Seers 1 Sam. 9.9 For he that is now called a Prophet was beforetime called a Seer That is such a one as God reveales himselfe unto by Vision This name is also given unto the latter Prophets in many places as Isa 30.10 Isa 29.10 Amos 7.12 to shew us that they were called Prophets as Seers i. e. men to whom God appeared by Visions and extraordinary inspiration not because they foretold things to come as he doth intimate And this I prove also by the following Argument That which did denominate their sayings Prophecies did denominate them Prophets that I hope will not be denied But the extraordinary way of revelation did denominate their sayings Prophecies Therefore that did denominate them Prophets That the extraordinary way of revelation did denominate their sayings Prophecies not this that they did foretell things to come as he intimates is very evident in that in Prophecying they spake not onely of things to come but sometimes of things past sometimes of things present 'T is true the Prophets often spake of things to come but not alwayes and therefore they were not from thence called Prophets I shall make this yet more plaine to you by giving you forth a definition of Prophecy that you may know what it is and whence 't is that men are called Prophets Prophecy is a manifesting by divine inspiration What Prophesie is of hidden or secret things whether past present or to come I say a manifestation of hidden things that is of things that are not or cannot be knowne or manifested any other way 2. By Divine inspiration which is the onely way in which things secret and not revealed can be manifested 3. I add Whether the things be past present or to come because Prophecying is not onely of things future but (a) Nec futura tantum praedicere est prophetare sed praeterita praesentia humanae scientiae industriaeimpossibilia câ—gnitu Fl. Illyr Cl. Ser. par 1. p. 973. present and past also Moses he Prophecyed of the Creation of things unknowne to others Elisha by a Propheticall spirit discovered Gehazi's theft 2 K. 5.25 26. He disclosed the King of Syria's Counsell and the present posture of his Army 2 Kings 6.8 9. The Prophets often Prophesied of the present wickednesse of the people as in Isai 1.1 2. c. Here you see is Prophecying of things past and present as well as things to come So that the P. G. Routed is much mistaken in the reason he gives why the Prophets in the time of the Law were denominated or called Prophets 'T was not because they foretold things to come as is proved but because they manifested to others by Divine inspiration things that were secret and not knowne whether past present or to come it makes no difference And observe too in this they spake to edification as was proved before even as the Prophets spoken of 1 Cor. 14. are said to do And therefore this reason alledged to prove the Prophets in the Gospel dayes ordinary is very frivolous and weak If there were any difference betweene the Prophets before Christ and those in the Apostles time it lay either in the clearnesse of their Prophecies one above the other or else in this that the inspiration of the one was (b) Afflatus Apostolorum non erat similis afflatui Prophetarum non enim erat ecstaticus sed compositus sedatus c. Cam. Tom. 3. p. 319. Extaticall and violent and the other ordinarily more quiet and sedate viz. the inspiration of the Prophets spoken of in 1 Cor. 14. concerning whom 't is said vers 32. The spirits of the Prophets are subject to the Prophets That is (c) So Fl. Illyr in his Cl. Script Part 2. p. 194. And Cam. Tom. 3. p. 76. p. 461. Expound this place the Spirit of Prophecy was not so violent on them but that they had power to containe themselves and to stay one for another and so to speak in order Whereas usually 't was otherwise with the Prophets in the Old Testament in whom the inspiration was many times so violent that they could not take their owne time for Prophecying as these in the New Testament ordinarily could But both had an extraordinary inspiration of things secret and not revealed and manifested from the which both the one and the other were denominated Prophets Now if the P. G. Routed can bring me any in our dayes that are extraordinarily or immediatly inspired by God unto the manifestation of things not revealed already I will own them to be
Prophets and grant that they may Preach without any other call but their gift but if there be none such then there are no Prophets and so his allegation from 1 Cor. 14. is vain and impertinent But I 'le passe to his second reason to prove the gift of Prophesie ordinary which is in the same place with the first The Testimony of Jesus is the spirit of Prophesie The P. G. Routed Revel 19.10 But this is given to the brethren Therefore c. Here is another Fallacy I am afraid the Devil ha's plaid the Sophister with him Answ 1. and taught him to play the Sophister with others 'T is that which is called A dicto secundum quid ad dictum simpliciter when a thing is said to be simply so or so because it is so onely in some respect The Testimony of Jesus is the spirit of Prophecy not simply but as it is extraordinarily inspired into such as do Prophesie of Jesus Christ and of his Kingdome so considered the testimony of Jesus is the spirit of Prophesie But now will it follow the Blackmore is white in his teeth therefore he is all white or white simpliciter simply No more will it follow The Testimony of Jesus as immediatly and extraordinarily inspired and given in to such as are Prophets is the spirit of Prophecy therefore the Testimony of Jesus simply considered as it is in all the Saints is the spirit of Prophesie This followes not And least any should think I distinguish thus without any ground you shall find in Chap. 1. vers 2. John himselfe distinguishes between the word of God and the Testimony of Jesus here called The spirit of Prophecy And vers 9. he sayes He was in the Isle of Patmos for the word of God and for the Testimony of Jesus That is as some (d) Nempe relegarus fueratin insulam Patmon a Domitiano imperatore uti fert historia Ecclesrastica quod singularis esset Evangelij dei praeco quodque spiritu prophetico actus Christo singulare redderet Testimonium Lud. Cappel Spic p. 139. judicious men interpret he was banished there for that he was a singular Preacher of the Gospel and not only so but because being acted by a prophetical spirit he gave a more singular testimony to Jesus Christ then other ordinary Preachers did For this extraordinary testimony of Jesus which he had together with other Prophets was he banished and this is called the spirit of Prophesie Therefore secondly I answer Answ 2. that such a testimony of Jesus as is there spoken of is the spirit of Prophesie and no other but in that place not any Testimony of Jesus is meant but a speciall kind of testimony that is evident because this clause The Testimony of Jesus is the spirit of Prophesie is added to explaine what went before that every one might understand what testimony of Jesus the Angels meant Sayes he I meane by the Testimony of Jesus the spirit of Prophesie not every kind of Testimony but that which is the spirit of Prophesie If this be not the sence this clause were needlesse Therefore it follows that 't is a speciall kind of Testimony that is here intended not such as is in all the Saints You will find if you examine the Text well that indeed the intent of this clause which The P. G. Routed urges is not to signifie to us what the Testimony of Jesus is considered simply in it selfe but to signifie in what sence it is used in the former part of the Verse So that it makes nothing at all to his purpose 3. Compare this Rev. 19.10 with Rev. 22.9 where the same speech of the Angel is set downe though in other words and 't will help to make the sence more clear I have done with his second Reason let us try the third and see whether 't wil prove any better 't is laid forth in this forme Every spirituall man is a Prophet But the Saints are all spirituall The P. G. Routed therefore all Prophets 1 Cor. 14.37 And by consequence Prophecying is an ordinary gift 'T is well concluded Answ 1. if his first Proposition were true But he had need have a better Scripture for his purpose to prove it then that which he brings 1 Cor. 14.37 or else he must give me leave not to take it for true The words are If any man think himselfe a Prophet or spirituall let him acknowledge c. Because 't is said a Prophet or spirituall therefore he concludes Every spirituall man is a Prophet How does this follow May a man conclude because Paul sayes in the same Epistle Chap. 5. ver 11. If any brother be a fornicatour or covetous therefore every covetous man is a fornicatour I hope not but grant that Spirituall be an epithite given to Prophet as I beleeve it is yet all that can be concluded is that every Prophet is a spirituall man And then though every Prophet be a spirituall man yet it will not follow that every spirituall man is a Prophet as he concludes no more then it will follow Every Goose is a living creature therefore every living creature is a Goose If this consequence were good then the P. G. Routed is a Goose too and indeed he shewes himselfe little better in this Argument 2. He himselfe sayes page 21. The Saints are not all Prophets but the Saints are all spirituall Therefore his Argument here page 60. proves him a lier page 21. 2. I answer 't is true every one that is spirituall i. e. having the extraordinary gifts of the Spirit mentioned before in that Chapter is a Prophet but if he takes Spirituall in that sence then the second Proposition of his Argument is false for all the Saints are not spirituall in that sence You see what is become of his three first Reasons laid downe page 60. There be two more yet behind one in page 83. to this purpose These Prophets were such as needed direction from the Apostle The P. G. Routed as to the manner and order of Prophecying which if extraordinary they could rather have directed the Apostles I am perswaded this man hath lookt this 1 Cor. 14. many times over Answer 1. and yet can you think he should never take notice that the Apostle doth not onely give directions to the Prophets there but prescribes rules also to those that spake in unknowne tongues ver 27 28. And were not they extraordinarily inspired unto that exercise think you He himselfe doth in one place acknowledge it Therefore 't is not strange that Paul should give direction to the Prophets concerning the order and manner of Prophecying though they were extraordinarily inspired for you see he does give directions in the same place to some extraordinarily inspired with the gift of tongues but he is unwilling to take notice of any thing that makes against him Ah how are these men blinded with love to novelty They * They are drunk with
that those in 1 Cor. 14. Ephes 4.11 were not ordinary but such as the rest before mentioned Will any man unlesse one that hath prostituted his soul to Novelty presume to interpret a Scripture expression in one or two places diversly from the constant acception of the same in all other places of Scripture where it is used without any forcible reason I beleive this consequence will hold and appeare necessary Prophet is constantly used in Scripture to signifie one extraordinarily inspired and gifted to teach and there is no good reason why it may not signifie the same in 1 Cor. 14. Ephes 4.11 c. Therefore it signifies one extraordinarily inspired in those places also That the word Prophet is constantly used in Scripture to signifie one extraordinarily inspired c. I proved even now Whether any good reason be given why it should not signifie so in 1 Cor. 14. c. as well as in other places you may judge by my answer to his reasons before if not then you easily find the consequence that will follow viz. That the word Prophet as used in 1 Cor. 14. c. doth signifie one extraordinarily inspired to teach not an ordinarily gifted brother as the P. G. Routed would have it My third Argument followes Reas 3. If the gift or spirit of Prophecy given out to the New Testament Prophets be a fulfilling of that promise Joel 2.28 then it is extraordinary for that promise speaks of extraordinary gifts as appears by the plaine words thereof But the gift or spirit of Prophecy given out to the New Testament Prophets is a fulfilling of that promise Therefore it is extraordinary All that I have to prove is the second Proposition That the gift of Prophesie given out to the Prophets mentioned in the New Testament is a fulfilling of that promise Joel 2. And if any man doubt of this let him look into Acts 2.16 17. where the extraordinary gifts poured out on the Apostle there are said in expresse termes to be a fulfilling of that promise Now that could be a fulfilling of it onely in part for the promise sayes Your sons and your daughters shall Prophecy and see Visions c. Which can have relation to no other but the Prophets both Men and Women that were in the Church of Antioch Act. 13.1 And the Church of Corinth other Churches in those dayes Therefore they were extraordinary Prophets In the fourth place I argue thus If Prophecying be set downe by the Apostle as distinct from ordinary teaching Reas 4. then it is not the same with it and so ordinary as that is But Prophecying is set downe by the Apostle as distinct from ordinary teaching in Rom. 12.6 7 8. Therefore prophecying is not ordinary and the same with ordinary teaching There is nothing in this Argument that I can see needs any further proof Fifthly Reas 5. It appears that this gift of prophecy was not ordinary and as he sayes proper to all the Saints upon this reason because the gift of prophecy was given to others beside the Saints therefore not proper to them Some had the gift of prophecy that had no saving grace in them as you may gather from 1 Cor. 13.1 2. Mat. 7.22 John 11.50 51. Now that which is given to others beside Saints is not proper to Saints Neither can the spirit or gift of prophesie be the experimentall knowledge of Christ as he sayes so as that every one that ha's experience of Christ and can speak of it is a Prophet because some you see had indeed the gift of Prophesie that never had any spirituall experience of Christ in their lives These are mine Arguments to prove that the gift of prophecy is extraordinary I could add more but that there is no need the thing is so plaine Now you may see what is become of his strong Bulwarke which he sayes all our wisedome cannot undermine page 79. 'T is onely a Castle in the air and so I leave it Onely take notice that I having sufficiently proved that the gift of Prophecy and the Prophets spoken of in the New Testament were extraordinary and spake by Vision and inspiration it followes that all he brings to defend the preaching of gifted brethren from the liberty of prophecying is nothing to the purpose unlesse his gifted Brethren have extraordinary Visions or Inspirations as the Prophets then had I thinke I have now level'd all his strong holds with the ground and thou wilt not meet with any thing spoken to by him Argumentatively but hath a sufficient answer in what I have writ Some imputations reproaches slanders railings going along almost in every leaf I shall leave to thy charity to confute defiring in quietnesse to passe them over And although there be enough Arguments unanswerably to prove the unlawfulnesse of private-gifted-christians preaching among those 20 laid downe by Mr Hall in his Pulpit Guard Yet shall I cast in my mite after consisting onely of four Arguments and those but very briefly touched upon Same additionall Arguments proving that all Gifted Brethren may not Preach viz. as Gifted Brethren not being appointed unto the Office c. The First Argument IF God hath not appointed and ordained that all gifted brethren should live of the Gospel Arg. 1. then all gifted brethren may not Preach the Gospel But God hath not ordained that all gifted brethren should live of the Gospel Therefore all gifted brethren may not Preach the Gospel The consequence of my first proposition which is that that I suppose will be denied I prove by a plaine Scripture 1 Cor. 9.14 where 't is said Even so hath the Lord ordained that they which preach the Gospel should live of the Gospel The words need no Paraphrase God hath ordained that all those that Preach the Gospel should be maintained that way if you may be publique Preachers you may challenge a maintenance too God ha's ordained you should have it for Preaching 't is evident in the Text. But now as to the second proposition that God ha's not ordained that all gifted Brethren should live of the Gospel that is by a maintenance given them for Preaching of the Gospel I think it will not be denied For if so be that a maintenance is to be given to all such then it must be provided by some body or other now I would faine know by whom All Christians by his confession are gifted more or lesse to teach now from whom should their maintenance rise if but the greatest part of them should turn Preachers Oh see this Babel and abhor it for shame God does not ordaine things impossible The Second Argument If to Preach publiquely be to exercise authority over others Arg. 2. then none may Preach publiquely but such as have Ministeriall authority which is not without the office But to Preach publiquely is to exercise Authority Therefore c. The first proposition is undeniable The second I prove by another plaine Scripture 1 Tim.
a true Christian hath an effectuall and practicall knowledge of by the Spirit but a naturall man may know the same onely his heart is not sanctified through the Truth Truth is not in him in power The work of the spirit is to bring that into the heart which by outward means and helps may be brought into the head Now then 4ly I honour I admire I prize this blessed work of Jesus Christ by his Spirit in his Saints revealing Truth in them But this no way opposes the expediency and needfullnesse of outward helps to bring men to the knowledge of truth which is that I plead for The Spirit is pleased to make use of them not that it elfe needs them but because we need them The Spirit can communicate truth to souls without reading hearing meditation c. and yet seing the Lord hath declared that he hath appointed these as the meanes that he will onely in an ordinary way make effectuall to the enlightning of the soul I hope 't is no dishonour to the Spirit of truth to say that without these men cannot come to the knowledge of the Truth Even so the Spirit can by Extaticall Revelations or an immediate inspiration give in truth unto the Preachers of the Gospel now as he did to the Prophets and Pen-men of Scripture of old but because as ha's been proved in confutation of the fourth Errour God does not now reveal himselfe to any after that manner the Scripture rule being perfected I hope it takes nothing from the honour of the Spirit to say that the outward help of Learning c. is expedient and needfull for a Minister of the Gospel and that Scripture cannot be well opened and cleared without it Alas these men are mistaken of the work of the Spirit one part of which is as I hinted before to stir up souls unto a faithfull diligent use of the outward means afforded for to lead them unto the knowledge of his mind in the word The work of the Spirit is to stir up private Christians to make use of the means they have as Reading Hearing c. And to stir up Ministers to make use of their helps and to bring in to the service of Jesus Christ in this great work of the Ministry all that knowledge both divine and humane which they can attain unto Not as these men would have it to cast away as uselesse all outward helps and fit still waiting when knowledge will drop into their mouths without any use of meanes But you may smell what these men drive at 1. They are loath that any sort of men should be thought to have any thing more then themselves 2. They would faine have their owne spirits or phansies to be the judge of the sence of Scripture that so their glosses on the same may goe for currant though they have no affinity at all with the true Grammaticall sence and then his Exposition shall be best that ha's most boldnesse and confidence in asserting it Oh the wantonnesse and vanity of a proud heart Let Christians take heed I have spoken I suppose sufficiently to this matter Whereas he sayes The P. G. Routed The Spirit of Christ is enough to make men able Disputants such as can convince gain-sayers 1. You may see how true it is by himselfe Answ who pretends to more gifts of the Spirit then ordinary If he can dispute no better then he writes I undertake that the meanest of the Romish Emissaries will easily argue him out of all his Religion 2. How evident is it to every mans experience that there are thousands of precious soules that have the truth so deeply engraven upon their hearts that all the powers of darknesse cannot take it from them and yet are not able to maintaine it in dispute against cunning opposers Of which number was that Martyr that said I can die for Christ though I cannot dispute for him But let this suffice you in short as a defence of Humane Learning so much slighted I confesse 't is but a very small portion of it in comparison of many of my Brethren that I ever attained to being soon taken off from the University by the breaking forth of our Civil Wars But as for that little which I have I may say of it as Luther did of his skill in the Hebrew Language I would not change it for all the riches in the World Neither indeed should I know what to doe in the Ministry without it Though withall I must professe too that God ha's been very gracious to me I must speak it to his praise in blessing mine endeavours very much upon the little stock I have Unto which blessing especially I must attribute that sufficiency I have unto my Ministeriall duties 'T is said Learning ha's never any adversary to withstand it but Ignorance I have so much learning as makes me see the worth and usefullnesse of Learning And truly my experience of the same enforces me to speak upon this subject among other things which I know the squeamish stomacks of many will not relish very well However I shall take comfort in this that I have done my duty His Eighth Error That the Ministry of ENGLAND is Antichristian THis lies in the end of his Book and I beleeve to perswade men of this is his end First in his intention though last in execution His designe is not so much to make more Preachers as to vilifie those that are already as Antichristian and no Ministers 'T is an heavy charge this that he brings in not against some but all Ministers I shall examine the strength of what he urgeth to make it good That which he speaks is either in answer to what is pleaded on their behalfe by his Adversary or else something that he urgeth against them I shall give you mine answer to every thing in its order so as that you shall easily perceive that what he writes is grounded either on pittifull ignorance or else on certaine slanderous reproachfull uncharitable calumnies springing out of his unsanctified malicious spirit in which he cannot expect to be beleeved by any but such as have made ship-wrack of love and godlinesse as he himselfe I am much afraid ha's Mr Hal in his Book ha's six Arguments to prove that the Ministers of England are not Antichristian before I take off his answers to these Arguments I shall reply to somewhat that he ha's to say against something that Mr Hall speaks in Answer to an Objection to this purpose The Authority of a Minister doth not depend on the persons Ordaining but principally on Christs inward call discerned by gifts c. We have our Ordination from Christ by Bishops and Presbyters c. To this he gives answer in these words You your selves have concluded the Bishops Antichristian in their calling The P. G. Routed and is yours Christian A Riddle Did ever any of those that have pleaded against the usurped power of Bishops Reply say
give an account he is then examined concerning his skill in the Originall Languages his knowledge in the doctrine of the Gospel c. which is proved by a disputation on some controversie in Divinity that it may be knowne whether he can maintaine the truth against Gainayers Then is he to Preach publiquely for the tryall of his gifts And is here no proving of our knowledge of the Lord and his wayes 'T is strange a man should venture to publish to the world things so apparently untrue The Sixth Argument Those Ministers that are diametrically opposite to the Priests and shavelings of Antichrist Arg. 6. cannot be Antichristian But the Ministers of England are so Therefore c. To this he answers You are so in some circumstantialls not in the substance for you owne their Ministry true The P. G. Routed their Ordinances true c. 1. What doe we differ from them Reply only in circumstantialls Ah poor man that can shift no better to helpe his bad cause Are Justification by works worshipping of Images praying to Saints the Masse c. but circumstantialls Sure hee 'l prove himselfe the best Advocate for Rome if he can make this good that the things we differ from them in be onely circumstantialls But 2. Is it not notoriously false that we acknowledge their Church Ministry Ordinances as true What if Mr Hall in his second Argument doe acknowledge that they were so so does that famous worthy Mr Burton who lost his ears under the Arch-Episcopall Tyranny for the truth of Christ in his answer to Mr Chomley's defence of the Church of Rome He grants they had the essence of a Church untill the Councell of Trent but not afterward when they were compleatly apostatized and the faithfull had withdrawne from them So doe we acknowledge also not that their Church and Ministry is true now There is yet one rub more which he labours to take out of his way 'T is urged that our ministers doe convert souls and therefore appear to be sent of God in that their Embassage is made succesfull by God To this he answers If conversion be a proof of a Minister in office The P. G. Routed then women may be Ministers in office or any man by whom God converts c. Who but one of a womanish spirit and brain would have given such an answer Reply No man sayes that converting soules proves all ministers in office that do convert but 't is a proofe of the ministry of those that doe officiate as ministers and in so doing convert This is most evident by what Paul speaks 1 Cor. 9.2 If a private Christian making use of his Talents in his place and within his sphere doe convert souls this is a seal of Gods approving such pious means as he uses in order to the same Even so if a man officiate as a minister in office and God blesse his endeavours with the conversion of souls 't is a seal of his mission And the reason is because God will not ordinarily concur with such as he sends not Such as pretend unto an office from God when he never gave them any use not to have successe given them by God in dispensing the same God will not seal to a false and pretended ministry by his blessing the same as is plaine Jer. 23.21 22. wherefore it is evident that seing the Lord hath continually blessed the labours of our Ministers with the conversion of many souls our ministers are the true ministers of Christ But he sayes page 71. In this likewise hath the Lord manifested his approving and calling the Preaching Brethren The P. G. Routed the great number of converts from Antichristian and Babilonish ignorance and confusion c. Converts Answ he means Anabaptisticall Proselytes whom they have drawne away from holding any communion with the people of God in this Nation or in any of the Churches of Christ in the world A fine piece of Conversion indeed Let him shew me any that have been brought off from a carnall sensuall living unto a reall and serious profession of the power of godlinesse by such Preachers ministring as they do without being appointed unto the office according to the rules of Christ and he will shew more then ever I could find in all mine experience I do not doubt but men really gifted ministring their gifts in a peaceable and orderly manner as becomes men in a private capacity may have their endeavours blest with the Conversion of souls but as for such as goe beyond their line and contentiously usurp the ministeriall function as the P. G. Routed and such like travelling Preachers doe well may they pervert many I never found they converted any That which he adds That the conversion our Ministers boast of is not a conversion from sin to God but onely from sin to resting in duty It is such a palpable untruth and so big of envy and pride that I shall say nothing to it Let Saints experiences speak You have seen the invalidity and weaknesse of his answers to those six Arguments that prove our Ministers free from Antichristianisme notwithstanding what he alledges they firmely prove that which they are brought for therefore I shall not add any more Onely in a word or two I shall examine the strength of his Arguments to prove the affirmative that they are Antimristian His Arguments as six in number but onely one in weight and that the first which is as followes Those Ministers whose Ordination by succession came from the authority of the Pope The P. G. Routed are Antichristian But your Ordination by succession came from the authority of the Pope Ergo c. This is his Vnum magnum which if I can answer Answ the controversie will be at an end I shall first distinguish as to his first Proposition and so answer I would faine know what he means by An Ordination comming by succession from the Authority of the Pope the expression is equivocall Whether doth he meane such an Ordination as came by succession from the Popes authority as the first Originall of it or else such an Ordination as came from the Pope onely by being conveyed downe to us through his hands If he meane the former then I deny his second Proposition The ministers of England have not such an Ordination as came by succession from the Popes authority as the first Originall of it For that Ordination which they have as to its substance was appointed by Jesus Christ and grounded on the Scriptures 1 Tim. 3.10.4.14 Tit. 1.5 Acts 14.23 c. If he meane the latter then I deny his first Proposition For all ministers are not Antichristian that have such an Ordination as descending from Christ ha's sometime past through the Popes hand for if so then all that ha's past through his hands must be Antichristian which if we grant then not onely our ministry and baptisme but the Scriptures also must be Antichristian