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
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
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
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
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
see me appearing in such Controversies as some of these are who have lately appeared as publiquely in a Discourse Viz. In a short Discourse proving the lawfulnesse of submitting to the present Power wherein I discovered my selfe contrary minded to a great number of those I now plead for And seeing I differ in some matters of Church-Discipline and order from many of my Brethren I must tell thee First I love to speake truth when necessity calls for it what ever they be I speake against Secondly I cannot endure to be reputed a favourer of such corruptions as my soule ever abhorred which I should be if I should hold my peace in the things hereafter discoursed of I have freely encouraged Christians to the use of their Liberty in edifying one another in the use of their gifts and how many have suspected that I countenanced the confused Liberty that is pleaded for by theh Pulpit Guard Routed I have scrupled the baptising all infants not judging but that all Church-Members infants are to be baptised but seeing t is evident that all among us are not such as may be embraced as Church-Members in this time of Reformation endeavoured all infants are not to be baptised and upon this account I have for a season suspended the dispensing of that Ordinance to any untill I can forme those Christians that have hearts to submit unto the Discipline of Christ into a body according to Apostolicall rule And how many upon this account have thought me a friend to Anabaptists notwithstanding my profession to the contrary When as I professe t is not but that I have ever owned Baptisme of infants to be an Ordinance of Christ And my suspending the use of it is First Because I judge it meet that those that enjoy Church-priviledges either for themselves or Children should be accountable to the Church for their walking which cannot well be unlesse there be a new-forming of Church-Societies for present altogether without forme order or power Secondly Because I am afraid if I should doe otherwise what I build with one hand I should pull downe with the other in the businesse of Church-Reformation Now though I have sufficiently though not so publiquely as now clear'd my selfe of these suspitions yet they made me somewhat the more willing to this undertaking Thirdly I appeared also in this Discourse the rather because it may be knowne that all that are for the present Power are not as some suspect favourers of these corruptions I thinke I have appeared before in and after the change of affairs in this Land as far as most of my Station and I cannot be are the dishonour is done to the Noble Patriots of our Country by the secret whisperings of these vagrant Seducers that speak as if they were sent by Authority and Patronizd by it Yea some of them as I heard had the boldnesse to give out when debate was touching a new Representative that the Anabaptists should be the men that should choose it T were good the insolency of such fellows were curb'd Such things trouble many honest hearts not that they can beleeve such toyes but because there is no check given to such persons Among others this Collier I write against deserves to be marked who can not be contented to set himselfe against Ordinances of Christ but also like a man of a seditious spirit must jear at Ordinances of Parliament too Christian Reader I cannot be so prudent as to let Truth suffer by holding my peace when my speaking may displease men T is true there may be a time when some Truths may not be fit to be published But I promise thee if God make knowne to me any thing further whereby I may doe the Church of Christ any service I shall not imprison the Truth in me And though in this learned and knowing age wherein so many things are written by those with whom I am not worthy to be named there is little reason to expect me much in print yet shall I to my power in my place labour the promoting of the interest of truth To which end I desire thee to improve what interest thou hast at the throne of Grace for me and I shall remain To truth and peace Christian liberty and order an hearty well-wisher R. S. A BALME To Heale Religions Wounds In answer to the Pulpit-Guard Routed The Proeme shewing the grounds of writing this Treatise IT may be much wondred why I should set pen to paper to write an Answer to that railing Pamphlet which is come out into the World under the name of the Pulpit Guard Routed especially seeing there is another abler for the work more properly and directly concerned in it I must tell you it is no pleasure to me to be contending about questions and controversies which engender strife I could wish if the wisedome of God thought it fit that there were no occasion of such a thing given nor any necessity lying upon those that desire rather to be imployed about more sweet and savoury studies to turn themselves to such unpleasant work But seeing that according to the Preacher Eccl. 3.3 There is a time to breake downe as well as a time to build up I find God calling us now forth as we are able to both Not only to building up and repairing Gods spirituall fabrick in his Saints which is our delightfull work but to pull down those dangerous structures of hay and stubble which men of corrupt minds endeavour to raise up But secondly The reasons why I who am lesse concerned in this businessâ— did yet interpose in it are these 1. I am somewhat doubtfull whether Mr Hall whose Book 't is that this unworthy Pamphlet pretends to answer may have any purpose to make reply in regard 1. It is so scurrilous and the Answers so absurd and impertinent 2. The danger that may come of this Book by corrupting the minds of weake and unsteady people may not be so visible tâ— him as to me who live in and near those parts where the Author of it ha's moâ—â— influence and therefore I may see morâ— reason why his Book should not go without an Answer 2. The Author of this Pulpit Guard Routed hath endeavoured to scatter abroad his Books in this Countrey unto the great danger of ensnaring many poor souls whom the relation of neighbour-hood makes me more tender of then ordinary 3. Seeing his designe is chiefly promoted in these parts it may be a word from me in these parts where I am known may be more prevalent then an answer from a Stranger though the busines be better managed by him yea and what I shall write may take much the better abroad too among them whose establishment and information I chiefly aim at while they see my judgement wherein I goe so far to meet all well-wishers to reformation as the Truth will give me leave as thou mayest see in part in mine Epistle to the Reader where thou haft also a further account of
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
too How will he help it If he say the Scriptures came forth from Jesus Christ and so are received so say I our Ordination came from Jesus Christ and so under that consideration our ministers receive it If he say the Scriptures are received in their perfection but the Ordination was vitiated and corrupted I answer the Scriptures also were very much corrupted by the Papists as the Ordination was but among us hath been restored by degrees the beauty of both Let him looke to himselfe the same door he goes out at the same will I. If he can free the Scriptures from Antichristianisme descending to us through the Church of Rome the same way will I free the ministry and Ordination from Antichristianisme notwithstanding it descended to us through the Pope hands But 2. Seing he is so particular in telling us when we had our Ordination from Rome in the 99th page I shall speak somewhat to the clearing of this also he sayes Your Saint Austin the Monk being sent from Rome to establish the Romish faith in this Nation The P. G. Routed he accordingly accomplishing the worke you have your Ordination by succession from thence Very good I am not very unwilling to grant him this Answ Onely all the danger lies in these odious termes which hee makes use of as Rome Romish faith and Austin the Monk I shall discover his underhand deceitfull dealing in using these expressions and the matter will appeare as cleare as the Sun 1. Whereas he sayes Austin came hither from Rome to establish the Romish faith he speaks deceitfully or ignorantly for the Romish faith was then the true christian faith and there was no Christian Church visible on Earth but held communion with the Church of Rome as then it was in the same faith for the maine 2. Austin was not the a Mason de Min Angl. l. 2. cap. 4. Heyl. Geo. p. 469. first that established the Christian faith in England This he is mistaken in too The Gospel was received in England long before Austin was This Nation that is now one Common-wealth was anciently divided into severall Kingdomes some of them had received the faith long before Austins comming if not by the means of the Apostles themselves as some write yet in the Apostolicall times by b Baronius Capgravius Joseph of Arimathaea and then afterward was the doctrine of Christ revived by c Mason l. 2. c. 3. Heyl. p. 469. Eleutherius Anno Dom. 180. which is 1471. yeares fince At which time I hope the Bishops of Rome were true ministers and the Church of Rome a true Church moreover when Austin that he speakes of came hither which as d Beda Epit. Hist Angl Heyl. Geogr. p. 490. history witnesses was about 1058. years since there were several e Florebant apud illos eo ipso tempore septem Episcopi c. Mason secundum Bed L. 2. c. 2. Bishops in England professing and preaching the Christian faith So that if we go this way to work our Ministers Ordination will have an higher beginning then the Collier conceives But if we doe grant that Austin as he would have it did first begin to ordaine Ministers here being sent from Rome and our Ministers Ordination be from him Yet that being as you heard before 1058. years agoe the Church of Rome was then also undoubtedly a true Church of Christ And f Vide obsecro an universalem Episcopum se vocaret Gregorius quod hodie Romae fit An imperatorem Dominum suum jam vocaret Pontifex qued fecit Grego rius Mason de Min. Angl. L. 2. c. 4. Gregory the Great then Bish of Rome whom he to affright and startle ignorant people calls Pope was as farre from taking upon him that Antichristian power that now the Popes of Rome take to themselves as east is from west So that Austin and his companions that were appointed and sent by this Gregory to establish the Church of Christ in England Baptizing such as were added to the Church and setting Pastours over them had a lawfull and valid mission at least for the maine and therefore their Acts both of Baptizing and Ordaining Ministers were valid also 3. Whereas he stiles Austin our Saint Austin the Monk 't is either ignorantly or deceitfully as before for those that were called Monachi which we render Monks in some of those first hundred years after Christ were as much different from those idle gluttons now in the Church of Rome called Monks as the Bishops of Rome then are from the Popes now Divinis rebus vacantes Mason The name signified some wholly devoted to divine things some wholly separating themselves unto the study of the heavenly mysteries of truth And so it was used then 'T is true since the Apostasie this name is become odious by reason of those swarms of luxurious idle belly-Gods that are of that Order in the Church of Rome However it was not so at first nor at that time when Austin was sent in this Nation The g Alsted Parat Theol. de Mon. Incredibile est quantum a majoribus suis degeneraverunt Sayes an Ital. Papist word then had a better acceptation and signification and was taken up no doubt by pious men Wherefore the P. G. Routed doth not deal plainly with his Reader if he knew this as I confesse I think he did not in calling Austin a Monk in contempt when as it was the wickednesse of after times that made this name contemptible and odious that had before a better use 4. Though Austin was a Monk before his mission into this Land yet at his comming over he was Ordained a Bishop h Se Mason de Min. Aâ—gl 〈◊〉 c. 5. either by the Bishops of Germany as Gregory or else by the Bishops of France as Beda writes and so he ordained with the help of others those Ministers that were ordained here So that now see what is become of his great leading Argument The Ministers of England are Antichristian because their Ordination came from the Pope by the meanes of Austin the Monk who was sent hither to establish the Romish faith The History being fully cleared up it appears to be a meer bug-bear and so far from making against our Ministers that it abundantly vindicates them and their Ordination As for the truth of the relation I have pointed at some in the margent for the confirmation of the same And whoever is verst in History knows it to be as certain as History can make a thing and that is as certaine as any thing is that we doe not see No man knowes that there was such a one as Austin or a Bishop of Rome that sent him hither but by humane History and by the same know you that my relation of this matter is true I speak to the weak As for his five other Arguments they being nothing else but an heap of most malicious and wicked slanders I shall say nothing to them He sayes our Ministers are Antichristian because 1. The P. G. Routed They doe not Christs worke 2. They desire to sit in Christs seat 3. They are belly-gods 4. They are enemies to the fellowship of the Saints 5. They set up something like truth in the roome of truth in opposition to truth These are his five other Arguments to prove them Antichristian Answ This poysonous froth thou mayest easily scum off if thou hast but a little of the Spirit of the Gospel in thee I intend my Discourse principally for honest hearts wherefore saying no more I shall take my leave of The Pulpit Guard Routed having I think sufficiently scattered his worthy hoast of answers and Arguments which he hath gathered up against Christ and the truth I shall onely advise thee Never credit boldnes more for this mans sake But seriously weigh all things in the ballance of the Sanctuary Try all things hold fast that which is good A POSTSCRIPT Advertisement To the READER THere is another dangerous pestilent blasphemous Booke of this Colliers against Ordinances yea and against the Person and Offices of Christ which I did endeavour to get while I was answering this but could not I know not whether he will make reply to this that I have written Possible he may 'T is easie for a man to multiply Answers if he take no care to speake pertinently If he should Print another such answer to me as The Pulpit Guard Routed is to Mr Hall I shall promise him never to take the pains to reply Thou mayest well think he spake his best in answer to Mr Hall and if that notwithstanding all his boldnes and confidence in writing be so weak absurd and impertinent as thou mayest perceive by reading my reply sure if he should put on double the confidence in writing another answer I suspect and so mayest thou 't will be for strength of Argument like the former which if it be I shall be coutent to suffer him to have the last word supposing that none of those whose good I aim at will count his cause best that speaks last This that is now swollen into a Treatise was intended at first onely as a Monitorie Epistle in two or three sheets to stop the gangrene of his Errours from spreading among Christians I ut I met with such variety of absurdities so boldly and dangerously laid downe in his Discourse to entrap the weake that I could not well be shorter then I am The Lord give thee understanding in all things February 14. 1651. IMPRIMATUR Edmund Calamy