it is also further observable The reason why God suffers false Prophets to arise viz. for the probation and trial of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat quantum in ejus dilectione profecerimus God suffers us to be tempted tryed and proved by the lying wonders of false Prophets arising amongst us not that he himself may know what is in us to whom the hearts of all men are naked and bare but that we may thereby know our selves and our own proficiency and constancy to the principles of truth and integrity The very same reason is given by the Apostle for the necessity of heresies 1 Cor. 11.19 For there must be heresies among you that they which are approved among you may be known 1 Cor 11.19 Quolibet errore caecentur c. Aug. de civ Dei lib. 18. With what error soever our enemies are blinded or with what wickedness soever they are deprav'd 't is for the proof trial and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is for the trial of our patience in suffering and charity in loving our enemies and praying for our persecutors as becomes the Disciples of Christ Mat. 5.44 Mat. 5.44 Do they only by fair words and cunning speeches distil their false and poysonous Doctrines Gal. 6.1 'T is for the trial of our wisdome in resisting and beneficence in perswading and endevouring to restore them with the spirit of meeknesse proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 2 Tim. 2.25,26 Secondly Try the spirits whether they be of God or no Try them how but by the revelations of the Spirit which is of God who being the Spirit of truth must necessarily therefore in all his qualifications and impressions be consentaneous and agreeable to himself Aug. Veritas veritati congrua one truth ever holds proportion with another nay all truths are as it were the images and resemblances one of another they are all links of the same golden chain which affixt to the throne of heaven displayes ' its radiant lustre unto the mindes of men upon earth They are all but streams flowing from one and the same fountain the God of truth There is nothing then that we are to receive for truth but what is consonant and agrees with the Spirit of truth which ever blessed Spirit speaking in the Word hath thereby prescribed and given us a sure and infallible rule of truth What the Apostle cals a being filled with the Spirit Eph. 5.18,19 he also cals the dwelling of the word of Christ in us richly which any one that will compare the places may perceive whence it is easie to observe that the Apostle means no other by being filled with the Spirit then to be full of the Word of Christ or to be mighty in the Scriptures and the reason is because the holy Spirit is not only the great Dictator of the Scriptures unto us but also our guide in several respects as to the right understanding of them rule 1 The first rule of trial then is the holy Word of God in general that 's the grand general rule that 's the great square or level according to which we are to try and examine the rectitude truth and integrity both of the doctrines and opinions of others without and also the impressions and workings of the Spirit within Gal. 1.8 Though we or an Angel from Heaven should preach unto you another Gospel besides that you have received let him be accursed Gal. 1.8 Though we preferring authority of the Gospel they had preached before their own authority the Preachers thereof nay before the authority of celestial spirits Though an Angel from Heaven c. He saw saith the Father Aug. that it might so come to passe that Satan transforming himself into an angel of light and working by his mediators and instruments those deceitful workers who transform themselves into the Apostles of Christ 2 Cor. 11,13,14 might so cousen and deceive them if they did not keep close to the Gospel received which is the true rule of faith therefore he saith another Gospel besides c. praeter any thing that is besides that holds not square and is not level to that rule Qui praetergreditur fidei regulam non procedit in via sed recedit à via he that goes besides and not according to the rule of faith goes not forward in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Mat. 4. And all hereticks and schismaticks do generally alledge Scriptures and wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lies and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so do hereticks deal with the holy writings of inspired men De Praeser adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of heresie all heretical opinions being generally grounded upon and flowing from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures rule 1 First try and examine by
Christ the Apostles and Prophets which gave forth the Scriptures seeing you are contrary to the Scriptures and follow your own inventions and traditions and so erre from them question 20 Whether ever Christ and his Apostles did first baptize and then preach faith and repentance twenty or thirty years after question 21 Whether ever Christ or the Apostles did retain 100 or 200 l. a year for preaching the Gospel question 22 What Scripture is there to limit God to a place calling it a Church whereas the Church is in God 1 Thess 1.1 question 23 What Scripture is there to have the Clark to say Amen and have groats a piece of the world to maintain his trade question 24 What Scripture is there for taking money to bury the dead question 25 What Scripture is there for taking 10 or 20 s. for preaching a Funeral Sermon question 26 What Scripture is there for taking money for marrying man and woman question 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God and towards Man clear thy self from the guilt of these things and answer them in writing by the Scriptures or Saints examples or else in silence confesse thy self to be guilty and one of those that Christ cryed woe against acting the same things now as they did then filling up the measure of thy fathers iniquity which said they were Jewes and were not but were of the synagogue of Satan Thou sayest they must be learned men and brought up in Scholastical waies and by that means they must open the Scriptures because thou sayest they were first given forth in Greek and Hebrew which you call the Original and therefore ignorant men cannot understand them but must have your meanings interpretations and dimensions of your own brain and thus you deceive the simple But answer me this question Whether the Scriptures as they are written in English be true as Christ and the Apostles spoke them forth and if they be true as they are in English what need any other language be learned by an English man to know them R. H. THE QVAKERS several Questions WITH The Answers Returned R. H. FOR what relative title to give you without offence I understand not I received your paper of many strange scrupulous Questions And though it be most true that one fool may aske more Questions then 100. wise men can answer as the common proverb goes yet we are taught by a more authentick proverb sometimes Prov. 26.5 to answer a fool in his folly lest he be wise in his own conceit I say not this to upbraid your person but with reflexion on the follies and errors displaid in your several questions which will appear I believe in the following answers if you read them as becomes a good Christian without prejudice partiality or obstinacy of mind but with the spirit of meekness and a desire to 1 Thess 5.21 try all things and hold fast that which is good question 1 Whether your Gospel be the same the Apostles preached and if it be why go you to Oxford or Cambridge when the Apostle saith the Gospel he preached was not after man neither was he taught it by man answer We preach the same Gospel the Apostles preached but do not attain the knowledge and understanding of this Gospel by the same means the Apostles were eye-witnesses and ear-witnesses of the sayings and doings of Christ which is the sum of the Gospel the mysteries whereof they understood by immediate revelation from heaven being both publiquely visibly and miraculously inspired with extraordinary gifts of the Spirit Act. 2.1,2,3,4 inabling them both more fully to understand and more powerfully to preach the Gospel Schools they had at Bethel 2 King 2.3 at Jericho v. 5. and Elishas Colledge was so full that they inlarged it 2 King 6.1 and at Naioth 1 Sam. 14.20 and upon the hill of God 1 Sam. 10.5,10 then any mortal man could ever hope for since But we do neither pretend to any such sublime and eminent gifts neither do we or ought we to depend upon any such immediate and miraculous revelation from heaven but do use those ordinary means and helps which God in his merciful providence hath in all ages afforded his people viz. by study and industry in the Schools of the Prophets Neither go we to Oxford and Cambridge to learn the Gospel we preach but to learn the knowledge of those tongues and languages arts and sciences which are the external means enabling us to understand and open the meaning of the Gospel by the good hand of God upon us prospering our labours and studies to that end that being well grounded in the truth we might not be deceived and mistake the inventions and errors of men and doctrines of seducing spirits for 1 Tim. 4.1,2 the doctrines and commandements of God Even as you went to School to learn to write and read that you might read the Scriptures indeed but not 2 Pet. 3.16 pervert them to your own destruction and that you might write your minde in truth and sincerity but not to write scrupulous questions to puzzle and poyson the souls of the simple who cannot see into the depth of your delusions question 2 Whether you can give another meaning to the Scriptures then they are or whether the Apostles did not give the meaning to them when they spake them forth yea or no and if they did what need learned men give a meaning to them answer The sense and meaning of the Scripture is involved and infolded in it even as the kernel of a nut is within the shell to finde out which sense and declare it and make it appear from under those several kindes of metaphorical and figurative expressions which commonly clothe and cover it is a part of our task and duty And this we do by a serious diligent and intent searching weighing and pondering the texts of Scriptures by comparing and conferring several places by observing the connexions and coherences by sincere and impartiall collecting and observing the several truths contained therein and also flying unto God by prayer and devotion for assistance in the work And that it belongs to learned men to give the Sense and meaning of the Scriptures we have in the old Testament the example of Ezra the Scribe that is the Learned Neh. 8.4,5,6,7,8 who stood upon a Pulpit of Wood high above all the people made purposely for preaching and the Levites caused the people to understand the Law and this they did not only by reading the Law distinctly but they gave the sense saith the Text and caused the people to understand the reading In the new Testament Christ himself took a text and preached upon it Luk. 4.17 -22. Philip took the text which the Eunuch read in Esay and preached Christ unto him Act. 8 30 -37. converting the Eunuch by giving the sense of
endevours in the use of means so God gives his blessing thereupon That promise Jer. 31.34 they shall teach no more every man his neighbour saying Know the Lord for all men shall know me from the least to the greatest is expressed indeed to be fulfilled under the Gospel because the means of knowing God under the Gospel are more plentiful and effectual then under the Law Heb. 8.4,10 to wit through the reeelation of Jesus Christ and the miraculous inspiration of his Apostles immediately from heaven And whereas 't is promised Isa 54.13 thy children shall be taught of the Lord this promise is fulfilled in that we have the teaching the doctrine of the Lord Jesus even his holy Gospel who came down from heaven on purpose to teach us Tit. 2.11,12 Tit. 2.11,12 The grace of God which brings down salvation hath appeared unto all men teaching us that denying c. thus we are taught by the Lord Jesus outwardly in the doctrine of his Gospel and inwardly by the motions and dictates of his holy Spirit And yet for all this the best and most knowing of men arrive not to such a perfection of knowledge in his gifts as not to need teaching because whilest 1 Cor. 13.9,10 11,12 we are in this life we know but in part and prophesie but in part but when that which is perfect c. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies stand praying in the Synagogues which Christ did forbid his Disciples to act such things and cryed woe against those that did act them answer They that vain-gloriously affect the chiefest places in the Assemblies to offer up their private prayers standing in publique places that they may be seen and they that love to be called of men Master are hypocrites and sinners and lyable to the wo denounced by Christ against such But it is one thing to occupy the chief place in any meeting for some one must have it and another thing out of pride and vain-glory to affect it and so of being called Master 'T is one thing to stand praying in the publique Assemblies that the people may both see and hear and joyn with us and another thing to stand praying privately in publique meetings only to be seen and thought religious And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers and most uncharitably demand whether such be not Antichrists to this I shall only say the Lord forgive you the hardness of your heart and unjust censures of your Christian brethren Is it a mark of Antichrist to preach and pray with the people of God in publique and at such times to stand in an higher and more convenient place that the people may hear and joyn with us examples of which practise I have already given you out of Scripture If we do these things in the pride of our hearts the Lord only knowes it and will avenge it 'T is not for you to censure and condemn us herein for in so doing you discover more pride of heart and look more like Antichrist then those you uncharitably taxe and term so question 15 Whether they be not Antichrists and of the Devill and no Ministers of Christ which doth not abide in the Doctrine of Christ answer They that swerve from the Doctrine of Christ are of the spirit of Antichrist 1 Joh. 4.6 And they that oppose the dictates and commands of the Spirit of truth speaking in the word are led by the spirit of error which is the Devil who was a lyer from the beginning and afterward coloured his lies and errors with the words of truth perverted Isa 8.44 Mat. 4.4.6 quoting and misapplying the Scriptures the better to insinuate his falshoods which things I could wish were not too appliable to you and your sect I am sure that your malice and hatred to Ministers because they oppose your errors your bitter envyings railings and revilings both of them and other your Christian brethren whom you call carnal the wicked and the people of the world your false and uncharitable applications of the woes and curses of the Scriptures to all such who are wiser then to be brought under your delusions and in a word your justifying your selves and condemning others are all of them undeniable signs that you are not led by the spirit of Truth which is the spirit of meekness and humility of unity love and charity Gal. 6.1 Col. 3.12,13 1 Joh. 4.6,7 Hereby know we the spirit of truth and the spirit of error 1 Joh. 4.6 Even by love and charity therefore it followes Beloved let us love one another for love comes of God and every one that loves is born of God and knoweth God and he that loveth not knoweth not God for God is love question 16 Whether they be not seducers that draw people from the anointing which is in them and tell them that they must be taught of man whereas the anointing teacheth them they need no man teach them but as the anointing teacheth them and the promise is to him that doth abide in it eternally answer By the anointing within 1 Joh. 2.27 is meant that measure and proportion of spiritual wisdome and understanding in the things of God whereby according to command we are enabled to try the spirits whether they be of God or no because many false Prophets are gone forth 1 Joh. 4.1 which the foregoing words doth imply c. 26. These things have I written unto you concerning them that deceive you Now this spiritual unction or knowledge of the truth which is from the Spirit whosoever hath received need not be taught of man if he abide in the truth which he hath received and do not give heed to seducing spirits And I would to God that all who are called the Lords people had their hearts sprinkled with this spiritual ointment and their eyes anointed with this eye-salve Rom. 3.38 that they might see to discern betwixt light and darknesse betwixt true Prophets and such as deceive the simple lest suffering themselves being blinde to be led by the blinde they both fall into the ditch Mar. 15.14 question 17 Whether they do not bewitch the people who withdraw them from the spirit within to observe the ordinances of the world and traditions of men without as the Galatians were bewitched Gal. 3.1 answer I must tell you that there is not only a holy and good spirit within and that 's but in too few but there 's also an evill and seducing spirit within and that 's in too many even the spirit that doth bewitch men and draw them aside from the doctrines and commands of the Spirit of truth and to strive by all means to draw the people off from giving heed to seducing spirits is not to observe the ordinances of the world and traditions of men as you pervert the text but to obey the commands of Gods true Spirit who foretelling of false
a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 waies First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd the unity of the Spirit Eph. 4.3 The devil on the other side Ephes 4.3 is of a quite contrary nature as being the author fautor and fomentor of all division He divides and separates man from God by sinfulness and error and man from man by envie malice hatred strife and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen Joh 14.23,24 For if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their own corrupt erring spirit or from the spirit of error himself the Devil who is a hater a reviler and the accuser of the brethren And on the other side where there is peace Rev. 12.10 love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of error 1 Joh. 4.6,7,8 adds immediately Beloved let us love one another for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love It would be needlesse to instance in the rest of the fruits of the Spirit because love is not only the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the sum brief abridgement and epitome of all grace All the fruits of the Spirits are contained in and derived from this one as streams from the fountain head Aug. Vnde caetera tanquam ex capite exorta religata contexuit saith the Father of the fruits of the Spirit as they are reckoned by the Apostle They all arise from and are summ'd up in this one therefore 't is call'd the bond of perfection Col. 3.14 because saith Lyra Sicut virtutes politicae connectuntur in prudenâ—… sic insusae in charitate Lyr. in Loc. as all Philosophical vertues are bound up in that one of Prudence so all infused vertues or the graces of the Spirit are bound up in this one of Charity and therefore also is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductivè in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nutshel the whole volume of the Law is contained in this short precept Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde and thy neighbour as thy selfe Mat. 22.37,39,40 2. Formaliter the very essential form of our obedience to the Lawes of God being our love to God That 's the very form life soul spirit of a truly holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 For 1 Tim. 1.5 sinis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effectivè obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 14.23 If ye love me keep my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof And by the same rule may every man try and examine himself whether he be adopted and reconciled unto God through Christ or not For the Spirit beareth witnesse with our spirits that we are the Sons of God Rom. 8.16 beareth witness how but by the seale of sanctification upon our hearts And this seale is Love Set me as a seale upon thine heart for Love is strong as death Cant. 8.6 Whosoever findes his self enricht with this precious jewel the love of God above all and of his neighbour as himself may thence assure himself of his regeneration and adoption that he is the childe of God for love is of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is Love 1 Joh. 4.7,8 And this love betwixt God and every true faithful soul is mutual no man can love God but he that is beloved of God for our love to God is but the reflexion of Gods love upon our hearts whereby our desires are inflamed towards him and our endevours quickned to serve him in righteousness and true holiness Bern. cp 107. Quis justus nisi qui dilectus à Deo Deum redamat quod in nobis spiritus Dei efficit who is or can be a righteous man but only he who being beloved of God loves God again and expresses this love of his heart by the righteousness of his life which love and obedience the holy Spirit of God worketh in us A third rule for the trial of the Spirits is by the properties of the Spirit of truth Act. 2.2 which are observable in the manner of his descension upon the Apostles of Christ recorded Act. 2.2 And suddenly there came a sound from heaven as of a mighty rushing winde and it filled all the house where they were sitting This heavenly winde or breath of the Almighty wherewith all the Apostles were filled is exprest here to have
yet ordinarily and invisibly in the use of means he comes still and by his secret celestial influence visits enlightens and sanctifies the souls of men In every good thought in every good motion and pious desire of the soul in every devout sigh and sorrowful groan under the weight and burthen of sin in every striving and raising of the soul from under that weight in every elevation of the soul from the dust and rubbish of worldly vanities and aspiring towards heaven in every beam of holy truth and divine grace whether relating to piety or charity the holy Ghost descends from heaven Thus he daily comes unto us and thus he will ever come and be with his Church and people unto the end of the world according to that promise of our Lord Mat. 28.20 Mat. 28.20 And lo I am with you alway unto the end of the world He will be with us if we will be with him and not neglect the means he hath ordained to be made partakers of his ever blessed presence with us The means to fetch down this holy Spirit from heaven to sanctifie our souls by his grace here that he may exalt us to his glory in the heavens hereafter besides those natural and moral means for the attainment of spiritual gifts before remembred which are also dispensed from the Spirit of God the divine means or conveyances of the Spirit are either 1. Outward 2. Inward The outward means are no other but those three essential parts of divine worship 1. Holy Prayer 2. The holy Word 3. The holy Sacraments The most holy God commanding us nothing but what are the means and waies of our own happiness Quod homini proficit Deo servit Tert. de poen c. 2. viz. the means of grace and sanctification here as the way to our glorification hereafter For there is nothing that we poor frail mortal dust and ashes can perform that may any way add really add to the glory or happiness of the most high most glorious and ever blessed God And in that he lays his commands upon us and enjoyns us several waies of acknowledging our obedience to him 't is of his tender care and respect to us-ward even for our guidance and direction in the waies of our own felicity The Laws of God are no other then the rules of mans perfection even the sacred paths we must tread to attain that pitch of perfection whereunto we are created being instampt after the blessed image of our Maker So that the parts of Gods service commanded are to us the means of grace and salvation sincerely obeyed 1. Holy prayer in all the parts and species thereof is a means to fetch down the holy Spirit of God in his gifts and graces So saith our Lord positively and clearly Lnk. 11.13 Luk. 11.13 If ye being evill know how to give good gifts unto your children how much more shall your heavenly Father give his holy Spirit to them that ask him And that we might know what is here meant by the Spirit Mat. 7.11 St. Matthew records the words of our Lord thus How much more shall your heavenly Father give good things to them that ask him All good things being comprised under the name of the Spirit as the fountain from whence they flow And Joh. 14.14 Joh. 14.14 If ye shall ask any thing in my name I will do it and presently after he promiseth as the sum of all that they could ask for I will pray the Father and he shall give you another Comforter even the Spirit of truth c. God is in himself the fountain of all perfection every good and every perfect gift every divine celestial soul-sanctifying grace is in God as the original prototype and grand examplar as the root from whence the sap of every grace as the Sun from whence the beam of every gift for illumination is derived unto us Jam. 1.17 from the holy heavens they must come for there is their proper seat and habitation Wisd 9. as the Wise man confesseth when he petitioned the God of heaven for the wisdome of the Spirit And the same means must we use to fetch down both wisdome and the rest of the graces of the Spirit even by prayer commanded Jam. 1.5 Prayer is the blessed mean that unites God and man brings heaven and earth together 'T is that golden chain saith Basil that ties the gracious ears of God to the hearts and tongues of men 'T is the hand which reaches from earth to heaven and takes forth every good thing out of the Lords treasury Mat. 7.7 Therefore 't is said Mat. 7.7 Ask and ye shall receive seek and ye shall finde knock and it shall be opened unto you so that 't is also the ring or hammer wherewithal we knock at the gates of heaven and beg a blessing from the great Lord that dwelleth there Nay it is the key of heaven saith Aug. which opens unto us those everlasting doors of glory 'T is the blessed engine wherewithal we storm the heavenly Jerusalem and as it were by force and violence make our entrance into the holy City which is full of wealth and never fading treasures Mat. 11.12 The Kingdome of heaven saith our Lord suffers violence and the violent take it by force fervent importunate prayers being the scaling ladders Gen. 28. represented by Jacobs ladder which being set upon the earth the top thereof reacheth to the heavens our several prayers upon all occasions wants and opportunities are as it were the several rounds of this celestial ladder whereupon the desires and affections of our souls ascend from earth to heaven and leaving these frail earthy tabernacles of clay make their way unto the most high God which sits in the heavens Or it may be represented by that fiery chariot of Elijah 2 King 2.11 wherein he was wrapt from earth to heaven for so by fervent prayers and devotions are the souls of holy and religious men they are thereby enwrapt and mount from the earth to have their conversation in heaven with God on high whence they again descend enricht with celestial blessings or with the Spirit of God This is also further proved by the example of the Apostles who after they had prayed the holy Ghost descended on them Act. 4.31 And when they had prayed the place was shaken where they assembled together and they were all filled with the holy Ghost and the spake the Word of God with boldnesse 2. The holy Word of God in general but the Gospel of Christ in special in the preaching or reading hearing and understanding thereof 2 Tim. 3.16 is an effectual means for the obtaining of the Spirit for all Scripture is given by inspiration they are the very dictates the breathings of the Spirit upon the souls of men and are therefore profitable for doctrine or to teach the truth for reproof to convince what is false and erroneous for correction of the
notwithstanding that they were conversant with Christ all the while he continued preaching the Gospel upon earth daily heard his heavenly Doctrine as it distilled from his own mouth and saw the miracles he did for the confirmation thereof and though they were endued in some measure with the gifts and graces of the Spirit before his ascension For he breathed on them c. Luk. 24.45 He opened their understandings to understand the Scriptures yet all this was not thought sufficient to preach and open the mysteries of the Gospel to the world but they were forbidden to do it till they received additional gifts of learning and knowledge from above Luk. 24.49 Tarry you at Hierusalem till you be endued with power from on high Gloss ordin in Loc. Vt exemplum sequentibus daretur c. Giving example to all posterity that no weak and illiterate persons wanting the gifts of Tongues Arts c. presume to intermeddle with preaching or unfolding the mysteries of the Gospel 'T is recorded of the great St. Basil and Nazianzen Ruffin Lib. 2. cap. 9. that after their long studies in saecular learning they continued for the space of thirteen yeers together in a monastery giving themselves to the study of holy Scriptures the sense and meaning whereof they fetcht not out of their own heads but out of the writings and authority of the ancients to whom by succession from the Apostles the rule of right understanding the Scriptures was apparently known The order of divine wisdome and providence in the dispensation of holy truths to the world is worth our observation out of 1 Cor. 12.4,5,6 There are diversities of gifts but the same Spirit there are diversities of administrations but the same Lord and there are diversities of operations but the same God that worketh all in all From hence it is easie to observe that there must be gifts before administrations i. e. 1. A man must be qualified with gifts fit for every calling before he receive administration or be ordained to that calling 2. There must be administration before operation i. e. A man must be lawfully ordained to a calling before he work or labour therein So in the great calling of the Ministry the gifts of the Spirit must precede or go before before Letters of administration be taken And 2. a lawful ordination must be taken before operation or working therein And he that either 1. assumes this high and sacred function Bish Ands. serm in 1 Cor. 12.14 c. being not qualified with gifts contemns the Spirit from whom they come Or 2. He that labours in the word and Doctrine though he be gifted being not also lawfully ordained contemns the Lord from whom all administrations come and who hath instituted and commanded ordination thereunto Or 3. He that being both gifted and lawfully ordained is not industrious in this calling contemns God the Father of all operations who worketh all in all He that thinks any of these superfluous may as well question whether some one Person of the Trinity be not superfluous also even that Person from whom comes that part of the division which he slights and contemns As it is therefore in the order of the Trinity as the Father begets the Son and from the Father and the Son proceeds the holy Ghost So in this Division the gifts of the Spirit beget the Lords Administration or calling to the Ministry and both together produce the operation or labour therein which is the work of God and as no man comes to Christ but by the holy Ghost so no man comes lawfully to the calling but by the gifts and as no man comes to the Father but by the Son so no man comes to the work but by the calling CHAP. XIII The internal and divine qualifications of the soul as to the understanding of holy Scriptures 1. T Is confessed that all the external parts of humane learning already remembred though they be the gifts and blessings of Gods Spirit and necessary helps to the opening of the Letter and right understanding of the literal and genuine sense of Gods word yet are not in themselves alone sufficient to attain a true and throughly saving knowledge thereof except our souls be enricht as with the outward gifts so with inward graces of the holy Spirit also Truth and Holiness are the two inseparable constituent parts of spiritual wisdome and to understand the truth or true meaning of the Spirit of Truth in the word the Spirit of holiness must necessarily concur And this is most eloquently expressed Job 28. where after a most high and magnificent expression of the praises great price and value of true wisdome a view is taken of all the parts of the world where it might be found gold and silver iron and brasse all useful metals and precious stones have their places though secret designed them but where shall this rich pearl where shall wisdome be found and what is the place of understandings Vers 12. It is not found in the land of the living the depth saith It is not in me and the sea saith It is not in me Vers 14. It is hid from the eyes of all living and kept close from the fowls of the air vers 21. The most Eagly sighted Philosophers and wisemen of the world who have viewed the natures properties and causes of all things not in the earth alone but in the heavens also even the courses influences and operations of the Sun Moon and Stars have not yet attained true wisdome how then shall we finde it out it followes God knoweth the place thereof and he understandeth the way thereof vers 23. And he hath said Behold the fear of the Lord that is wisdome and to depart from evil is understanding briefly describing both the place of wisdome and the way thereunto even the way of piety and obedience And of that piety which is necessarily requisite to the understanding of holy Truth there are several species or particular parts which from the example of holy Bernard may be thus reckoned up Qui ut legeret intelligendi fecit cupiditas ut intelligeret oratio impetravit ut impetraret quid nisi vitae sanctitas promeruit His earnest desire of knowledge made him studious and industrious in reading his fervent prayers obtained the understanding of what he read and his holy life made his prayers effectual for the enlightning of his understanding and thus he must desire thus study thus pray and thus live who will attain that knowledge which shall make him wise to salvation 1. The first divine qualification of the soul requisite unto knowledge is the desire thereof The beginning of wisdome is the desire of instruction Wisd 6.17 Come unto me all ye that be desirous of me and fill your selves with my fruits Ecclesiasticus 24.19 and what is more authentick If thou seekest wisdome as silver and searchest for her as for hid treasure then shalt thou understand the fear of the Lord and
ministerial gifts may be obtained in the use of outward means without the internal sanctification of soul which consists in charity or love which is the fulfilling of the Law 2. But then secondly The gift of prophesie with all the wisdome and knowledge of holy things though they may be and often are useful for the edification of others yet are they altogether fruitless and ineffectual to the person that hath them if not animated by the grace of charity or obedience to the Lawes of God for so they are not much unlike a candle in a dark lanthorn which casteth its light abroad upon others leaving the person that holds it in darknesse CHAP. XV. The dangerous and destructive consequences of and depending upon immediate Revelation HEe that pretends unto or depends upon any further Revelations from heaven then God in his great mercy hath already afforded unto his Church and people viz. 1. His written Word 2. Those several means and helps forementioned both divine and humane outward and inward for the right understanding of his Word by the blessing of God and the secret influence of his holy Spirit upon our studies and meditations therein laies himself open to manifold temptations and dangerous seductions of the spirit of error and delusion and as much as in him lies subverts the very foundation of the holy Christian Faith for hereupon these destructive inconveniencies must needs ensue 1. The canon of holy Scripture is transgrest and dissolv'd by the superaddition of new Revelations and the authority of Gods Word is made null and void that must passe for a dead letter when the fictitions dreams and delusions of every idle enthusiastical brain under the mask of Revelations shall be mistaken and miscalled too The quickning Spirit And he that sets up any thing of Religion to the dishonour of holy Scriptures Optal 1.3 1. saith the Father he doth aedificium de ruina construere erect a building upon the ruines of Gods truth and such a building can be no better but an heap of errors and deceits For what will not he dare to affirm and hold who holds any thing besides or above or but equal to the Word of God for the Rule of Faith Hereupon the Resurrection hath been denied and the last judgement and the necessity of all holy just and good works the necessary consequences of these points of our faith for he that believes not the Resurrection and last judgement Quid boni aut veri what holy Truth will he care to believe or what good action will he make conscience to practise 2. He opposes himself to the doctrine of the universal Church of Christ for 1600 years together who with one unanimous and common consent have received the holy Scriptures as the very canon of Faith without addition or diminution without ever hoping or waiting for any new Revelations to be superadded thereunto and very good reason sure if that dismal curse wherewith the canon of holy Scripture is concluded have any influence upon the mindes of men Rev. 22.18.19 If any man adde unto these things God shall adde unto him the plagues that are written in this book c. 3. And more particularly he makes void all those commandements of God to search the Scriptures to hear read meditate and study and delight our selves in the Lawes of God For all immediate Revelation of Gods will presupposes the knowledge of the truth without any search study c. The contempt or neglect of which duty hath sad and heavie judgements threatned thereunto as Jer. 9.13 c. And the Lord saith Because they have forsaken my Law which I set before them And have walked after the imagination of their own heart I will feed them with wormwood and give them water of gall to drink I will scatter them among the heathen c. with manifold texts to the same purpose both in the old and new Testament as Prov. 13.13 28.9 Psal 81.11,12 Zach. 7.12.13 Joh. 5.45,46 12.48 4. He makes void and unnecessary the sacred function of the Priesthood or Ministery which God hath in all ages ordained and setled in his Church as to mediate with God for the people so to instruct the people from God And this sacred office God hath both confirmed by miracles and by testimony of his blessings ordinary and extraordinary and guarded the same by many direful threatnings denounced and many heavie judgements inflicted upon such as have or shal sacrilegiously violate infringe or usurp this office or neglect refuse or contemn to hear the word of God in the mouthes of his Prophets and faithful Ministers See amongst many other places Jer. 5.12 c. Because the people belied the Lord and said It is not he when he spake by his Prophet And because they said moreover The Prophets shall become winde and the word is not in them Therefore thus saith the Lord Because ye speak this word I will make my words in thy mouth fire and this people wood and it shall devour them And to the same purpose Jer. 6.10,11,12 Mat. 10.14,15 Luk. 10.11,12 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren For an immediate Revelation commands an immediate belief and blinde obedience without any further search or trial at all contrary to those expresse commands 1 Joh 4.1 Beleeve not every spirit but try the spirits 1 Thess 5.21 Prove all things hold fast that which is good or agreeable to the word of God but reject that which is not so and hold for accursed the publishers and promoters thereof Gal. 1.8 Though we or an Angel from heaven should preach unto you another Gospel besides what ye have received let him be accursed 6. The faith of the Enthusiast if it may be called a faith and not rather an illusion of his fancy is not built upon the same grounds with the faith of Christs Church which is the pillar and ground of truth the Church is built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 i. e. what the Prophets of the Old Testament and the Apostles of the New have revealed to be the doctrine of salvation in Christ is the foundation which the faith of all true Christians is built upon But the Enthusiasts faith is not built upon old but upon new Revelations not upon what is revealed already through the mediation of the Prophets and Apostles and communicated by their successors but upon what shall be immediately revealed from heaven and this groundless ground of faith is opposed to that which is the true ground of faith indeed and made of equal authority therewith so that upon this ground every private mans sayings and affirmations are of as great authority and as much to be regarded as the divinely inspired sayings of the Prophets and Apostles and this must needs be so were there any truth in mens pretended Revelations for undoubtedly we owe as much
divine Revelations Many pious men have been deluded by this wile of the Devill Tert. de anima c. 9. and have faln into grosse errors Tertullian though he observed this and saw how grosly many of Montanus sect were cheated into foul mistakes and errors upon fancied Revelations yet notwithstanding so strongly doth the Devil work upon the fancy by the force of this inchantment that he himself was deceived also and became a Montanist being cousened hereunto especially by the pretended Revelations of a holy sister whom he much extols in his tract de Animâ whose pretended vision of the substance of a soul corporally exhibited to her view made him believe the soul to be corporeal and although for this opinion he was not condemned for haeresie neither yet was guilty of those more gross and blasphemous opinions of the Montanists which their fancied Revelations brought forth yet because more zealously then discreetly he maintained private Revelations the Church of that age seeing the many mischiefs that ensued upon that doctrine severely censured him for it which made him desert the communion of the Catholick Church and set up a congregation of his own which were called from him Tertullianists and are reckoned by S. Aug. amongst his Catalogue of Haereticks A story not much unlike this of Tertullian Jos Acost de temp noviss l. 2. c. 11. is remembred by Doctor Casaubon out of Acosta who records of a learned Doctor of Divinity and a very great zealot who was cousened into strange and blasphemous opinions first by the pretended Revelations of an ordinary woman the story is at large set down in English by the said Doctor in his 3. ch of Enthusiasm with many other remarkable stories of deluded persons under pretence of Revelations Those two great pretenders to Revelation Prisca and Priscilla Montanus his minions were so long cousened with Satanical illusions which they took for divine Revelations that at the last it was revealed unto them that they should hang themselves that they might passe from the miseries of this life to the joyes of the other Euseb eccl hist lib. 5. c. 16. And Theodotus a Montanist had a vision that he should be taken up into heaven and beleeving the spirit of error he was lifted up on high and thence let fall down to the earth again and so miserably ended his life And many of Montanus sect which were great pretenders to Revelation and had withdrawn themselves from communion with the Catholick Church at several times ended their lives in an halter being thereinto incited by the Devil that inspired them who was the father of their Revelations There were another ancient sort of Haereticks in the Church cal'd Messalians and from their assiduity in prayers more then ordinary they were also called Euchites Their tenents were that every one brought into the world with him an evil spirit wherewith they were possest until by earnest prayer the evil spirit being driven away the good Spirit of God did take possession of their souls and after this they needed no more no Sacraments no Sermons no Scripture to make them perfect for they could see the holy Trinity visibly and foretel things to come and all by immediate Revelation But by this pretence to perfection and dependence upon Revelation most of them if not all prov'd to be really possest by the Devil Theod. Hist eccl as is recorded by Theodoret in his Ecclesiastical History I might stuffe this chapter with multitudes of holy persons that have been cousened with illusive and lying Revelations Katharine a holy woman said it was revealed to her that the Virgin Mother of our Lord was conderved in sin And Briget as holy as she Joh. Franc Picus pretended a Revelation quite contrary to that of the other viz. that the holy Virgin was free from original sin venerable Bede remembers a vision saith Bellarm. Bell. de purgat l. 2. c. 7. wherein it was shewed to a certain devout person That there was a fourth place besides Heaven Hell and purgatory not unlike the Elizian fields describ'd by the heathen Poets wherein lived those souls which suffered nothing being not as yet made fit for the beatifical vision and this saith the Cardinal is not improbable since like to this Revelation Dionysius Cart. and Greg. have many others but contrary hereunto saith Suarez another Jesuite Revelationes Bedae Carthusiani c. The Revelations of Bede and Carthusianus are not to be believ'd but in a metaphorical sense Suarez Jes to 4. in Thom. disp 46. 4. Num. 9. S. Augustine in his Confessions Aug. conf l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions and miracles For it is both a sin and a judgement to be curious in affecting and depending upon such extraordinary means of divine Revelation since the ordinary is not only sufficient but more certain and infallible which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven 2 Pet. 1.18,19 And this voice which came from heaven we heard But we have a more sure word of prophesie c. the meaning is that an immediate voice from heaven revealed Christ to be the son of God But the written word of God is a more sure and infallible way of revealing Christ and what 's the reason but that voices from heaven visions and immediate Revelations may be and often are counterfeited by the devil But the holy Scriptures rightly understood are a sure and infallible guide and an unerring rule of Truth as being the Dictates and inspirarations of the Spirit of Truth himself CHAP. XVI Several texts alledged against humane Learning and against the Ministery and for immediate Bevelation explained Jer. 31.34 Heb. 8.10,11,12 THE tenor of the new covenant recorded Jer. 31.34 and remembred to be accomplisht Heb. 8.10,11,12 is the chief place alledged against the necessity of Learning or the teaching of man as containing the promise of an immediate teaching from God himself This is the covenant which I will make with the house of Israel after those daies saith the Lord I will put my Lawes into their minde and write them in their hearts And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities will I remember no more In which Text consisting of three verses there is a threefold difference betwixt the old covenant and the new delivered 1. The old Law was written in Tables of stone but the new in the fleshly tables of mens hearts vers 10. I will put my Lawes into their mindes c. i. e. my Lawes under the new covenant shall be more agreeable to the mindes and more approve themselves to the Spirits of men to be the waies of perfection and felicity and consequently shall have a stronger
those smaller errors and mistakes wherewithall through ignorance or misperswasion the understandings of many good men are infected might by the opposition of Heresies be cleared and done away and the chaffe by the fan of temptation be winnowed and sifted from the purer grain so saith an ancient Father of the Church Datam scimus Sa anae potestatom ut servos Christi â—…ibâ—…ret ut quod de triâ—… invenâ—… pâ—ssiâ—â—…rreis Jung retur quâ—d de his aed igâ—…um alimenta transiret Anacleti epist We know that power is given to the Devil to winnow and sift the servants of God that what is found to be sound and good wheat might be gathered into the barn and carefully treasured up in the stedfast belief thereof and what proves but chaffe and fit for the fire might be shaken off The inundation of herefies being one of those fiery trials whereby every mans work shall appear whether it be geld silver and precious stones to be continued or whether no better then wood hay and stubble which too often is built upon the same foundation with the other and to be consumed 1 Cor. 3.11,12,13 2. Heresies are permitted to scoure off the rust of idleness sloth negligence and carelesness in matters of faith they render all careful and conscientious Christians more diligent in sifting and searching out the truth and more careful also of what they hear and of what they receive for truth according to those several commands given Beware of false Prophets Mat. 7.15 Take heed how ye hear Luk. 8.18 And take heed what ye hear Mark 4.24 Try all things and held fast that which is good 1 Thess 5.21 And beleeve not every spirit but try the spirits whether they be of God or no 1. Joh. 4.1 Therefore many false Prophets and false spirits there are and heretical assertions are interwoven with the Articles of the true faith that we might not grow dull and stupid and negligent and idle but be industrious vigilant and wary having our senses exercised to discern both good and evil and our understandings polished through the many exercitations and oppositions of untruths Because God would not have his servants without judgement saith Chrys Hâ—… 19. in Mat. 7. not to be able to discern betwixt light and darkness therefore he sends them temptations and because he would not have them to perish through ignorance and negligence therefore he commands them to beware 3. For the exercise and trial as of our sincerity so of our courage and spiritual sortitude in the opposition and resistance we make against the assaults of Heresies is another end why God permits us to be assaulted by them there is no greater sign of our sincerity in the love and service of God then by being stedfast in his covenant Psal 78.37 one chief and principal part of which covenant is stedfastly to believe all the Articles of the Christian Faith from the which there is no man that loves the Lord with all his heart can be induced to swerve or go astray nor can all the machinations of the Devil or any sinful lusts of the world or of the flesh in this respect prevail against him For he that is verè pius est verè fortis True and sound piety never wants courage to defend the Truth and true courage through divine assistance is ever accompanied with constancy and victory over all temptations This is commanded Deut. 13.1 If there arise a false Prophet thou shalt not hearken to the words of that Prophet And the reason is rendred why such should arise and why thou should not hearken unto them vers 3. For the Lord your God proveth you to know whether you love the Lord your God with all your heart c. q. d. If you truly love the Lord it will appear by the opposition to whatsoever does corrupt or deprave the waies of his worship God sends not temptations that we should hearken and yeeld unto them but that our love to him might appear by our resistance and vanquishment of them And our weapons in this spiritual warfare are fervent importunate prayes arising from a true sincere and sound piety and devotion of soul The Lord is nigh unto all them that call upon him to all that call upon him in truth He will fulfil the desire of them that fear him he also will hear their cry and will save them Psal 145.28,29 He will save them out of the windings and subtil waies of error and deceit who truly love and fear him and in the sincerity of their souls call upon him For God is faithful and will not suffer you to be tempted above that you are able but will even give the issue with the temptation that they may be able to bear it 1 Cor. 10.13 Vel cadere non sinit vel à casu erigit Gloss in loc either God suffers not the righteous to be moved Psal 55.22 Or if he fall yet shall he rise again for the Lord upholdeth him with his hand Qui tentanti dat licentiam tentato dat misericordiam The same God who suffers the tempter supports the tempted also and against the temptations of false Prophets upholds the true faithful soul that loves the Lord his God with all his heart with all his might 4. As our love to God so our love to our neighbour also is exercised and tryed by the permission of Heresies amongst us And this 1. By our readiness to instruct the ignorant and strengthen the weak that they be not seduced and ensnared by them Rom. 14.1 Him that is weak in the saith receive ye but not to doubtful disputations 2. Before endevours in the use of all possible means to bring into the way of Truth all such as have erred and are deceived proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 3. By your prayers for them that God would open their eyes to understand the truth and relinquish their errors that they may be converted and be healed Jam. 5.16 Praying one for another that ye may be healed 5. For the exercise of our patience and meekness For all Heretiques and Schismatiques whatsoever do generally and for the most part assume to themselves to be the only Church and people of God and all others besides themselves to be reprobates and castawaies whom therefore where they have power they constantly persecute and afflict and where outward power is wanting they shew their inward malice by bitter railings revilings and uncharitable censures and condemnations of them All which God permits for the exercise of our patience meekness and Christian moderation that being reviled we revile not again not rendring evill for evill nor railing for railing but contraniwise blessing and earnestly praying for their conversion who as earnestly wish for our confusion and this both according to the command and example of our blessed
THE QUAKERS WILDE QUESTIONS OBJECTED AGAINST The Ministers of the GOSPEL And many Sacred Acts and Offices of RELIGION With brief Answers thereunto TOGETHER WITH A Discourse 1. Of the Holy Spirit of God His Impressions and Workings on the Souls of Men. 2. Of Divine Revelation Mediate and Immediate 3. Of Error Heresie and Schism the Nature Kindes Causes Reasons and Dangers thereof with Directions for avoiding the same All very seasonable for these times By R. SHERLOCK B D. at Borwick-Hal in Lancashire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.24,25 London Printed by E. Cotes for R. Royston at the Angel in Ivie-Lane 1656. To the Honourable Sir Robert Bindlosse Baronet SIR T Is not any ambitious desire to appear in print that hath occasioned the birth and production of these ensuing Letters and Discourses as being conscious 1. Of my own disabilities to discuss the several points and particulars thereof with that learning and judgement which the great weight and present usefulness thereof requireth As knowing 2. my more then ordinary obnoxiousness to the censures of all parties by reason of that fidelity and obedience to the commands and orders of our sadly distracted and persecuted mother the Church of England the which I am perswaded in conscience I ought as far as in Christian prudence I may to preserve inviolable For 't is not the violent dissolution of Ecclesiastical Government nor the manifold Heresies and Schisms that assault wound and divide this once flourishing Spouse of Christ which can warrant either an aberration from her orthodox Doctrine or the neglect much less contempt of her Apostolical orders and constitutions The sad condition wherein now she lies stript naked of all her goodly attire Her authority despised Her commands slighted The crown faln from her head Her sacred body rent and mangled On all hands reviled and reproached both by Heretiques and Schismatiques do render her too conformable to her persecuted abused crucified Lord and Saviour to be abandoned and forsaken in her distresses although all obedience to her orders in such a sad juncture of time can expect no other portion but to drink with her of the same cup scorn and derision if not persecution These considerations may sufficiently perswade the Reader how unwillingly I appear in print if not 1. by way of challenge provok'd and 2. In conscience of my duty enforcedly mov'd thereunto The occasion as it is not unknown to you Sir so it is very fit it should not be unknown to the Reader also First then a Letter of strange scrupulous and unheard of Questions being sent to your house and receiving their short and sudden Answers by way of Letter under your roof it was your desire they should both be made publique if perhaps some of the many misguided souls amongst us might receive satisfaction thereby together with A Discourse of the holy Spirit intended for the private satisfaction of your vertuous Lady for the further clearing of the said scrupulous questions This first Edition being disperst it was the Stationers desire it should be reprinted whereunto I the more willingly condescended and withall added the other Discourses thereunto because a Reply to the foresaid Letter of Answers and Discourse of the holy Spirit hath appeared publiquely in print also Not that I think it either prudent or profitable to have any further contestation with those strangely seduced persons who sent that Letter and publish'd this Reply or to make any Rejoynder thereunto for that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat the ayre and fight with shadowes they being such kinde of persons whom S. Augustine cals Sine fine dicentes who know no end of vain words not distinguishing betwixt respondere posse and tacere nolle having neither knowledge enough to give a right answer nor prudence enough to hold their peace as thinking sure that he who speaks loudest and longest and will have the last word carries away the Bell. To wave therefore all intermedlings with their printed papers which sufficiently answer themselves by their impertinencies and railings more then to take notice thence upon what grounds both they and most of Heretiques do build their erroneous opinions viz. The pretence of the Spirit and of immediate Revelation back'd with many misinterpreted and misapplyed texts of Scripture I conceive it more useful to adde to the doctrine of the Holy Spirit formerly delivered that of Divine Revelation and the rather because 't is so much objected against the former Discourse that therein Revelation is denied which is that great Diana so much worshipped and cryed up by all late seduced and deceived persons through the misunderstanding of some places of holy Seripture which in the close of that Discourse of Revelation are cleared from such misconception The intention of the third Discourse is chiefly to lay down such grounds and to give such directions as may assist against the infection of Errors in Religion the plague whereof is grown so Epidemical that there was never more need of Antidotes and Preservatives there-against And this cannot well be effected but that the nature kindes reasons and dangers of Error Heresie and Schism are first to be considered which is the sum of that Discourse It is a plausible and taking way and very many unlearned and unstable souls are thereby bewitcht into new strange and erroneous opinions viz. That there is a far nearer cut to understand the things of God then the ordinary way of study in the Schools of the Prophets and of industrious search into the Books and writings of the learned and that 's the way of the Spirit and of immediate Revelation as if there were no more required for the acquiring of spiritual wisdome then to sit still and wait for divine inspirations from above without any use of those means which God for that end hath appointed And hence by crying up the Spirit the Prophets of the Lord are cryed down to whom the Spirit of Prophesie or of publique praying and preaching after an especial manner is peculiar and proper And in stead of adoring God for his spiritual gifts of learning as well Humane as Divine imparted to some men more then to others to be employed for the advancement of his service and his peoples salvation those men are chiefly cryed up who under pretence of praying and preaching by the Spirit and without the helps of heathenish Learning as they call it most presumptuously vent many religious insignificancies devout non-sense impertinencies and specious nothings i. e. many good words perhaps Zealous expressions and Scripture phrases but for want of order coherence and due application conducing nothing either to the information of the minde with solid soul-saving truths or to the reformation of manners by Grace and obedience And not only so but they prophesie lies also and preach many false and erroneous doctrines the delusions of their own hearts if not the suggestions of Satan and all must passe but most blasphemously for the
ready to go Law for every small trespasse is a fault and far from the quality of faithfull charitable and good members of Christs Church whether Minister or People for 1 Cor. 11.6 if any list to be contentious we have no such custome nor the Churches of God But many such differences may arise betwixt party and party concerning temporal rights properties and interests as cannot well be decided without suit of Law Act. 19.38 so that it is not alwaies a fault in it self to go to Law and sue one another but when it is done either contentiously or uncharitably and they that are guilty in this kinde let them answer for themselves conclusion And now for your Conclusion you say If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God and man clear thy self from the guilt of these things and answer them in writing by the Scriptures or Saints Examples or else in silence confesse thy self guilty and one of those Christ cryed wo against acting the same things now as they did then filling up the measure of thy Fathers iniquity which said they were Jewes and were not but were of the Synagogue of Satan answer Your challenge is very highly bitter and railing both against me and all of my profession and calling and you rail in Scripture terms too whereby you take the garments of Gods Holy Spirit the Spirit of meeknesse and love and put them upon the Devils shoulders who is the reviler and accuser of his brethren Rev. 12.10 But I dare own my calling in spite of all the venom that the Devil and all his instruments can spit against it and will be ever ready to maintain my integrity in the conscientious exercise thereof in despite of all that oppose it your rayling Scripture woes are very much misapplyed you have mistaken the object Prov. 26.2 The curse causlesse shall not come Prov. 26.2 You shoot out your arrowes even bitter words at the mark they cannot hit the venome whereof is so far from being dreadful to me that it ministers rather cause of spiritual joy and exultation remembring the words of my Lord and Master Mat. 5.11,12 Mat. 5.11,12 Blessed are ye when men revile and persecute you and say all manner of evill against you for my sake falsly rejoyce and be glad for great is your reward in heaven for so persecuted they the Prophets that were before you I have according to your desire answered your several questions in writing I will not retort your uncharitable application of Scripture woes and threatnings against your self lest I should become guilty with you of the same sin but rather with all meeknesse beseech you in the fear of God seriously to weigh and consider what I have said 2 Tim. 2.7 and the Lord give you a right understanding in all things There remains yet one conclusive question which you ask so peremptorily as if it were impossible to give you an answer and thus 't is Prefac'd question Thou sayst They must be learned men and brought up in Scholastick waies and by that means they must open the Scripture because thou sayest they were first given forth in Greek and Hebrew which you call the Original and therefore ignorant men cannot understand them But answer me this question Whether the Scriptures as they are written in English be true as Christ and the Apostles spake them forth and if they be true as they are in English what need any other Language be learned by an English man to know them answer First what I have said is no other then a truth undeniable that the Scriptures were given forth in Hebrew and Greek which we do truly call the Original And as by learned men they are translated so by learned men who understand both the Translation and the Original are most fully and clearly understood As waters be more clear and pure in the Fountain then in the stream so the holy Scriptures are more clear and intelligible to them that see them in the Fountain and read them in the Original then to those who only can see and read them in the stream as they are derived unto them from the hands of the Translators And I must here tell you withall that it is very ill manners in you and not becoming either the humility or thankfulnesse of a Christian or a reasonable man to vilifie and undervalue Learning and learned men as to the understanding of the Scriptures since neither you nor any other man that only understands English had ever come to know any thing in the Scripture if learned men had not translated them to your hands 2. Since there hath been many translations of the Scriptures out of Hebrew into Greek out of Greek into Latine out of Hebrew and Greek into Latine out of Latine into English out of Greek into English out of Hebrew and Greek into English which Translations being made at several times and in several Ages do therefore very much differ and vary in several places It is very unlikely sure that ignorant men who understand only their own Native Language should yet aswell understand the Scriptures as the learned who have the gift of these severall Languages and can examine and compare these several Translations with the original and Fountain Truth And would it not much conduce think you to the understanding of the Scripture to read the Interpretations and pious Discourses of those holy religious Fathers of the Church which lived either in or about the Apostles time or immediately afterward and so are most likely to know the meaning of the Apostles in their writings then we who live so many hundred years since This I beleeve no man that hath not lost his sense and reason will deny Now to read and understand those ancient writings and the Scripture by those helps Greek and Latine is necessary for they wrote in those Languages objection But to all this I beleeve you will say That they who are endued with the Spirit of God understand the things of God without all this labour and learning answer We acknowledge and affirm as well as you that wisdome knowledge and understanding are the gifts of the Spirit Esa 11.2 and that we must wait upon God for them by Prayer for from him cometh every good and perfect gift Jam. 1.5,17 but yet God communicates not these gifts to the sons of men by miracle but through the use of the means Dan. 1. compare v. 4. 6 with v. 17. And to neglect and contemn the use of those ordinary means God hath given us to attain spiritual wisdome by and to depend upon extraordinary and miraculous revelation from Heaven is to tempt the good Spirit of God Mat. 4 7. 2 Thel 2.10,11 2 Tim. 4.1 2 Pet. 3.15,16 and to provoke him to give us up to strong delusions and to give heed to seducing spirits and doctrines of Devils which too often appear and insinuate themselves into the mindes of men under the vizard shew
High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde Religion as it was viz. Lest the Temple of the great goddesse Dianu should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the winde of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour as his own profit Act. 19.27 Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the winde of Gods Spirit as the Sea of this world is calm peaceable pleasant and the navigation gainful or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any dammages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly winde of God but by the earthly winde of their own worldly ends and interests not by the winde which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde Jam. 1.6 2 Sam. 24.24 suffering themselves by this wind to be tossed to and fro and driven to be of this or that or any Religion that shall cost them nothing nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tide either of prosperity or adversity danger or security makes for or against them But this surely is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sayling in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 6.4,5,6 1 Cor. 6,4,5,6 And yet in all these difficulties still faith the father Aug. The yoke of Christ is easie and his burthen light nay there is ease peace and comfort to the soul in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilest the holy Ghost secretly by his comforts both cheers our spirits and fils the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity CHAP. IX Of the Tryal of Spirits general 3 SInce then that grand malignant Spirit the enemy of our salvation working by these two Familiars mans own deceivable spirit and the spirit of the world doth thus many waies counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the Spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now 1 Joh. 4.1 Dearly beloved beleeve not every Spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive Try the spirits and there is one general reason given for both because many false prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and under that pretence treats of holy and spiritual things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies and errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shall be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old 2 Pet. 2.1 and under the Gospel anew 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers so it followes vers 2. 2 Pet. 2 1. And many shall follow their destructions by whom the way of truth shall be evil spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Mat. 24.23 Mat. 24.23 If any man shall say unto you Loe here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law Deut. 13 1. If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or a wonder Vers 2. and the sign and the wonder which he hath told thee come to passe saying Let us go after other Gods which thou hast not known and let us serve them 3. Thou shalt not hearken unto the words of the Prophet or unto that Dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence
he fometh again and bruising him hardly departeth from him 2. The Lords Prophets when abstracted from the use of sense in their extasies were so far from losing the use of their Reason and Vnderstanding that the very end why they were deprived of the use of their senses for the time was that their understanding being more intense might more clearly because more immediately receive the Truths revealed But false Prophets when entranced by the evil spirit were depriv'd of their understanding as well as of their senses so that oftentimes themselves understood not their own Prophesies and pretended Revelations as Chrys out of Plato alledges Ibid. They say many things and good but they know not themselves what they say And this is ordinary with most Enthusiasticks confusedly to talk much of holy things and to heap together Scripture phrases so much without order and right application to the clearing of any truth they would seem to affirm that as they themselves know not well what they say nor whereof they affirm so is it very unlikely that any man else should rightly understand their meanings 3. The Prophets of the Lord had never any motions from the good Spirit but what tended unto good and not to the least harm either of themselves or others But such as were entrarced by the evill spirit had motions to do harm and mischief both to themselves and to others also As Saul would have killed David in his Prophet-like trances 1 Sam. 18.11 And Prisca and Maximilla two heretical Prophetesses and great pretenders to immediate revelation hanged themselves in one of their counterfeit Revelation Extasies which will further appear in the 16. chapter of this Discourse 4. All that was delivered unto or uttered by the true Prophets of God in any of their Extasies were for the good and edification of the Church and people of God But all the revelations of false Prophets are at the best unprofitable useless and vain if not destructive to the Truth The lies errors and deceits the blasphemies and devilish doctrines which these counterfet extasies and revelations have brought forth are both manifold and notoriously manifest also But that ever any saving truth either not known before or not understood hath in these last daies been by immediate revelation discovered cannot I believe by the greatest Enthusiast of the Age be made to appear Chrys in Mat. c. 7. Hom. 19. S. Chrysost gives us two rules whereby to know true Miracles and consequently true Revelations also from such as are false and counterfeit 1. If necessary as to the time and occasion of them 2. If usefull and profitable as to the issue and fruits thereof but if neither of these concur in a Miracle or Revelation they are false and illusive and to be ascribed rather to the cunning of Satan then to the power of God 5. The Visions and Prophesyings of the Lords Prophets were at all times and altogether true having not the least mixture of error or falshood therein But those of the false Prophets are sometimes true and sometimes false and sometimes neither true nor false but of such a dubious nature as to be seemingly true not only in several but even in contrary senses Et est evidentis judicii c. 'T is evident enough that those things are not from the true God wherein there is the least mixture of falshood or of a lye in any particular Et in his qui mentiuntur Iren. proem advers Haer. saith Irenaeus Even in lying vanities and doctrines of Devils there is ever some truths entermixed that under the covert thereof the falshood and deceit may unperceivably pass and be entertain'd Thus though the Diabolical spirit appear in the likeness of holy Samuel and the Extasies and entrancings of false Prophets be like unto those of the Lords Prophets yet 1. By their wilde exotique gestures and vexatious agitations 2. By their loss of the use of their reason and understanding for the time 3. By their harmful motions and mischievous incitements 4. By the uselesnesse and unprofitableness of their revelations And 5. though they may speak much truth yet by the least intermixture of falshood and of a lie therewith they may easily be distinguisht the one from the other But to leave these extraordinary means of divine Revelation so long ceased in the Church of God and not of late pretended unto but by Impostors and seduced persons which will appear yet further by considering in the next place the ordinary means of divine Revelation before Christ and their Schools of the Prophets CHAP. IV. Of the ordinary waies of Divine Revelation before Christ 1. THE ordinary means whereby God revealed and made known his will unto his people were in the firster ages the Tradition or delivery of divine Truths from Patriarch to Patriarch together with the Catechetical instructions of the first born and heads of families in whom the several offices of King Priest and Prophet were pro tempore enstated These divine truths were not at the first committed to writing because the years of the first Patriarchs were so many Hook eccl pol. l. 1. ser 13. that their memories might well serve them in stead of books the imperfections and defects whereof God mercifully relieved by often putting them in minde of what was most necessary to be remembred by them In which respect it is easie to observe how many times one thing hath been iterated even to sundry of the best and wisest amongst them And thus it continued in the Church of God which was governed and instructed by a traditionary and unwritten Law from Adam to Moses 2. When the lives of men upon earth were shortned The written Law of God as a surer and more durable means of divine Revelation was commanded to be the Rule of their actions But yet not so as that 't was permitted to each man to give his own sense and make his own interpretation of this divine Law at will and pleasure but 't was to be expounded to them by the consecrated Priests and lawfully called Prophets of God in all ages Neh. 8.4,5 c. Mal. 1.7 Luk. 4.17 Act. 8.30.37 3. And this way of revealing the will of God in the exposition of his holy Lawes did differ much in the time of the first and of the second Temple For under the second Temple Prophesie by extraordinary Revelation generally ceased and hereupon came in a multitude of other Expositors Scribes and Pharisees Wisemen and Disputers 1 Cor. 1.20 to all whom the people were commanded to give ear and to seek the Law at their mouth Mat. 23.2,3 The Scribes and Pharisees saith our Lord sit in Moses chair whatsoever they say unto you observe and do it 4. God ordinarily revealed himself as by his Word and the interpretations thereof so by his Works in several instances of his providence and acts of his service commanded E. G. The delivery of his people out of Aegypt was a revelation of Christs
divine Revelation which those Prophets and Apostles received which wrote the canonical books of holy Scripture and not upon any other Revelation if ever there were any such received by any other learned or holy persons whatsoever Non n. novis Revelationibus nunc regitur c. The Chuch is not now guided by any Revelations but persists and perseveres in those things which the Prophets and Apostles have revealed and delivered unto us who were the Ministers of the word revealed CHAP. VIII Of the necessity of learning as to the understanding of Gods revealed will in his word general 2 AS God hath graciously pleas'd in his holy Word to reveal himself unto us so he hath commanded us to read study Deut. 17.19 1 Tim. 4.13 Rev. 1.3 2 Tim. 2 15. 1 Tim. 5.17 and labour in this word that the light of divine Revelation therein may shine into our hearts and guide us in the sacred paths of life eternal But as unto every thing of price and value there is art and skill required rightly to make use thereof and also there are means and instruments fitted for the acquiring of this skill so rightly to use this precious jewel of Gods holy Word for the illumination of our souls there is much art and skill required and this skill must be attained in the use of all those instruments and helps which God hath for this end graciously afforded unto us it being most agreeable to the wisdome and goodnesse of God to work upon humane understanding by humane means and helps And according as we are more or lesse industrious in the use of these means God imparts a more or lesse treasure of understanding unto us Not as if the holy Spirit of God could not without means communicate his gifts of wisdome Luk. 24.45 and open our understanding to understand the Scriptures But that ordinarily he doth not do this but commands us not lazily to sit still Prov. 2.4 and wait upon his immediate Revelations but to seek for knowledge and search for wisdome as for hid treasures and how shall we seek for it but in the use of those means he hath fitted for this search And these means are either outward or inward The outward and humane helps are the knowledge and understanding of tongues and sciences The inward or divine means are the purity and holiness of the hearts and life The first are necessary as to the formale externum to understand the outward letter of the word in its proper and genuine sense The second as to the formale internum rightly to apply the word according to the minde of the holy Spirit therein And experimentally to feel those sacred truths accomplished in our selves As to the former whereupon this controversie depends the knowledge of tongues and languages arts and sciences herewithall the holy Scripture doth presuppose those men to be furnished that will dive into the secret and hidden mysteries therein contained for all kindes of knowledge have their certain bounds and limits and each of them presupposes many necessary things learned in other sciences before we can know the secrets of this as the Art of Rhetorick presupposeth that of Grammar and the knowledge of things presupposeth the understanding of words as the cabinet must be first opened before the jewel therein can be found out There is a threefold knowledge of things natural moral and divine By the first we are guided to live as men By the second as reasonable men and members of a civil society By the third as Christian men and parts of Christs body the Church And each of these presupposes the other as moral wisdome presupposes that which is natural and divine wisdome presupposes both to this end God hath endued us not only 1. With sense to know the things that concern our present life and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. de Mos And 2. with reason to know what concerns our well being in the peace contentment and happiness of the soul But 3. He hath added also the heavenly revelations of his holy Word whereby what sense and reason could never finde out as conducible to eternal happiness is made known unto us And as reason doth imply and presuppose a man to be endued with sense so Religion and divine Revelation presupposes as to be endued with sense and reason 2. Divinity which is the body of divine Revelation is the Art of arts and comprehends with it what ever other Arts do teach And the holy Scriptures the contents whereof are the precepts of this Art both contains all kindes of knowledge and relates to all sorts of truth both natural Eph. 5.20 Civil Rom. 13.4 Historical 2 Tim. 3.8 Forein Tit. 1.12 And consequently to the understanding thereof the knowledge of such Truths are necessarily subservient to the supernatural and divine assistance Humane Arts are the Handmaids of Religion which they serve and wait upon as their Queen and Soveraign And as great Persons are not approached unto without the mediation of servants and great Houses have their through-fare before you come to rooms of state and great Cities have their suburbs before you come to the high streets So the great and sacred body of Divinity is not approached unto ordinarily as she sits in the height and perfection of understanding but by the mediation of her Handmaids or through the several passages of Tongues and Sciences 3. Though many things in holy Scripture be plain and easie to be understood without the help of much learning or art yet there are also many things obscure dark and mysterious which too many men for want of learning and sobriety do misconster pervert and abuse to their own ruine which is expresly affirmed both of St. Pauls Epistles and of other Scriptures also 2 Pet 3.16 As also in all his Epistles speaking in them of those things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction In which meaning St. Pauls Epistles are somethings hard And the holy Ghost hath therefore left Gods word in many places veil'd and obscure saith St. August Non temere a Spiritu Sâ—… Scripturas esse tectas sed châ—…d maximè 〈◊〉 vilescant exerceant ut pascant Aug. 1. Ne vilescat that we might not undervalue it 2. Vt exerceat to keep us in the exercise of prayers and meditations studies and labours for all kinde of knowledge the more hardly it is attained the more we esteem it and the more also it doth feed and nourish the soul as making a deeper impression therein 4. Such is the height and sublime perfection of those holy mysteries in sacred Scripture contained that vulgar and learned men have need of an interpreter as Act. 8.31 Learned Guides therefore God hath in all ages raised up both Priests and Prophets under the Law and under the Gospel whom he hath appointed the treasurers of
ubique ab omnibus at all times in all places by all persons Councels and Fathers and is by the merciful providence of God in spite of all opposition from Infidels Heretiques and Schismatiques brought down unto us Prov. 3.5 This Faith must be the rule according to which we must steer our interpretations of holy Scriptures not leaning to our own understanding or abounding in our own sense but ever submitting our private judgement to the publique judgement of the Church which in the Apostles own times was commanded when the gift of prophesie or interpretation of Scripture was by more immediate and extraordinary inspiration communicated yet even then the judgement of the Church was to be allowed in the interpretation of Scripture 1 Cor. 14.29 Let the Prophets speak two or three and let the other judge objection But 't is here objected Numb 16.14 Wilt thou put out the eyes of these people must we not see with our own eyes but only with those of the Church Shall we pin our faith upon any mens sleeves What need we the authority of men when we have Gods own authority for our direction and men are but men i. e. frail and liable to error so that all they affirm is not to be taken for Gospel In answer whereunto consider answer 1. That there is a great deal of difference betwixt an implicite faith and blinde obedience to the dictates of the Church and a submission to the publique judgement thereof The first deprives the people of their reason and judgement the second renders them more meek humble submissive and obedient and thereby more capable to receive the impression of the knowledge of celestial mysteries 2. Nihil carum rerum scire quae antè nascereris sacta sum hoc est semper esse puerum Cic. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces fidei Not as Lords over our faith but as guides in the true belief And he that knows nothing of the Religion of the Fathers for his guidance and direction is most likely still to continue a childe in his religion Nor 3. Quicquid omnes vel plures uno eodemque sensu manifestè frequenter perseveranter velut quod am sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratoque habeatur Quicquid vero quamvis ille doctus sanctus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them but had their particular errors and mistakes and in many particulars also 't is confessed they did contradict each other 'T is not therefore the affirmations and private opinions of particular persons we must look upon as the Doctrine of true Religion and true meaning of the Scriptures but the general and universal consent of all for that all should erre and fall from the truth is contrary to what our Lord hath promised who will undoubtedly be as good as his word Mat. 16.18 Vpon this rock I will build my Church and the gates of Hell shall never prevail against it and Mat. 28.20 I am with you alway even to the end of the world In a word in the interpretation of Scriptures and for the confirmation of holy truths thence deduced the authority of the ancient Fathers and Doctors of the Church is to be consulted and known for these reasons 1. Because they are certain and undeniable witnesses of what the Church and the people of Christ did in their respective times believe and hold for orthodox Doctrine If the same doctrine St. Augustine taught in Africk was also taught by St. Chrysostome in Greece by St. Ambrose in Italy by St. Hierome in Palestine and so in other places by holy and reverend Bishops and Pastors of the Church then this undoubtedly was the doctrine of the Church and thus were the holy Scriptures understood in those ages of the Church Ita intellexit Ambrosius ita Cyprianus c. Thus Ambrose thus Cyprian understood such or such a place of Scripture this had some weight in St. August time and St. Aug. opinion and there is no reason but that it should be of the same force still amongst us 'T is no way probable but that persons so eminent in learning and in piety so frequent in holy prayers and meditations in fastings and wailings so indefatigable in their studies and labours in the Word and Doctrine and who laid down their lives and fortunes for the doctrine they preached should more truly understand the Scriptures and the truth of Christian Religion then we who if there be any thing of Modesty and Humility in our hearts must confesse our selves far inferiour to them in the said gifts and graces of the holy Spirit Vsque adeo promiscuit imis summa longus dies c. Aug. Hath time so confounded all things is light so changed into darkness and darkness become light ut videant Pelagius c. that Haeretiques now are the only seers Et caeci sunt Hilarius Cyprianus Ambrosiùs And the learned pious Fathers of the Church become blinde The words are too much appliable to the Heretiques of the times 3. The judgement of the Fathers being so far remote from these times wherein we live must needs be impartial as to the controversies amongst us touching the interpretation of any texts of Scripture or doctrines therein delivered as being altogether disinterested and knowing nothing of our disputes and contestations thereabouts Nullas nobiscum vel vobiscum amicitias attenderunt c. Aug. contra Julian Pelag. They were neither in friendship nor in community with us or with them who in this age are of a contrary opinion to us they were neither angry with us nor them neither did they pity either of us but what they found professed in the Church they faithfully preserved what they learned they taught and what they received from their fathers they delivered unto us their children and undoubtedly Survey of the pretended discipline as a learned man of our Church observes they that contemn the learned Fathers that went before them do but open a gap to their own discredit making way thereby to be contemned themselves by all those that shall come after 4. We cannot but reasonably imagine that those holy and learned persons who lived nearer the Apostles times should proportionably know better the Apostles meaning in their writings and the doctrine they preached then any of us who live so many hundred years since Therefore saith Irenaeus Iren. l. 3. ch 4. who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common Vinc. Ler. is so perverted as
be understood more particularly of the prophesies and coming of Christ to the destruction of his crucifiers and deliverance of his people or whether more specially of the Law and the Prophets of old or whether more generally of all the Scriptures both the old and new Testament in what sense soever this light of prophesie is taken 't is preferred before immediate Revelation by voice from heaven as being a more certain infallible way to direct us to the knowledge of Christ the true light For the further illustration whereof 't will be not impertinent to observe that there is a twofold light whereof Christ after an especiall manner is the fountain and original 1. The light of Grace and truth in this life 2. The light of Glory and peace in that life to come And in both these respects Christ is termed the morning star The day-spring from on high or as in the text The dawning of the day The holy Scriptures or in the language of the text according to some interpretations the word of prophesie is as 't were those beams which are displayed from Christ the light of the world for our illumination and guidance in the paths of grace and truth unto the mansions of glory and peace eternal Thy word is a light Psal 119. And all they who enjoy this word of prophesie in the right understanding and conscientious practise thereof are therefore termed children of the light and of the day not of the night and of darknesse 1 Thess 5.5 But assuredly what ever seduced persons may falsly gather from this text whosoever shall neglect or contemn the use of this light or obscure the same by false glosses and mis-interpretations must read the Apostles words backwards and become children of the night and of darknesse and not of the light and of the day But yet as the light of a candle is useless when the Sun ariseth so the light of Gods Word for our direction in the way of grace shall cease when the light of glory shall once arise and the day-spring of eternity appear when we shall be united unto Christ not by faith but by vision when we shall no more see him and enjoy him in his word and ordinances through a glasse darkly but face to face plainly and fully be made partakers of him But in the mean time whilest we live in this darksome place of the world darkned by ignorance and error by sinfulness and manifold temptations thereunto he that will not walk in darkness not knowing whither he goes must make use of Gods holy word for a light unto his feet and a lanthorn unto his pathes Against the use of humane learning by the preachers of the Gospel is alledged 1 Cor. 2.1 1 Cor. 2.1,2,4 c. And I brethren when I came to you came not with excellency of speech or of wisdome For I determined to know nothing but Christ and him crucified And my speech and my preaching was not with the enticing word of mans wisdome but in demonstration of the Spirit and of power The Apostle in this place takes not away the use of humane learning because himself in other places makes use thereof he had his books and writings which he commanded to be brought unto him 2 Tim. 4.13 he read the Greek Poets which he quotes Act. 17.28 Tit. 1.12 He commands Timothy to give attendance to reading 1 Tim. 4.13 and to study 2 Tim. 2.15 But amongst these Corinthians at the first he declined the use of his humane learning not drawing his arguments from natural reason and probable discourses out of Philosophy guilded with curious quaint and rhetorical expressions which he cals the enticing words of humane wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probable arguments or perswasive discourses this was not the way he went to convert these Corinthians but by the demonstration of the Spirit and power i. e. He proved Christ to be the Saviour of the world 1. By the demonstration of the Spirit Shewing that the holy Spirit 1. did speak and foretel in the Law and in the Prophets of Christs coming into the world and of his doings and sufferings for our salvation 2. That he both visibly descended on him and audibly bare witness to him in a voice from heaven saying This is my beloved Son c. 3. That he both visibly and audibly descended upon his Apostles also and endued them with extraordinary gifts and through their ministery also he descended upon others that were converted by them Thus S. Paul preached Christ to these Corinthians by the demonstration of the Spirit And 2. Of Power also viz. The power of miracles curing discases speaking with tongues these were the topical arguments wherewith he perswaded them to become Christians And the reason hereof he gives vers 5. That your faith might not stand in the wisdome of men but in the power of God i. e. That the grounds of your belief in Christ might not be the perswasions and allurements of men how wise soever but such as God himself made use of In a word his meaning in this place is that he preached unto them plainly and not Rhetorically and the arguments he used were demonstrative and divine not probable and humane only But 1. We may not hence gather that S. Paul did alwaies decline the use of Rhetorical and Philosophical wisdome in his preaching but such was his great wisdome that his preaching was according to the conditions and capacities of his hearers sometimes more plainly sometimes more elegantly and mysteriously using sometimes divine and sometimes humane sometimes demonstrative and sometimes probable arguments and perswasions He fed the babes in Christ with milk as here Vers 2. I determined to know nothing among you but Christ and him crucisied but the more perfect and grown up in Christ he fed with stronger and solid meat as vers 6. Howbeit we speak wisdome among them that are perfect And 2. when his preaching was most plain it was not devoid of learning both divine and humane 't was not without order method proper and pertinent expressions like the upstart intruders into the ministerial office now a daies who to avoid as they pretend the enticing words of mans wisdome speak not forth the words of truth and soberness but rove and ramble about many points in Divinity which rightly they understand not heaping together variety of texts and Scripture expressions without either order or right application as if to spend an hour or more in a rude and zealous delivery of religious nothings were to avoid the enticings words of mans wisdome and to preach in the demonstration of the Spirit and of Power 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things Animalis homo est qui habet intellectum affectam depresses ad sensibilia Lyra. whence all Enthusiasts and pretenders to the Spirit most
smaller parcels Denique penitus inspecta omnes haereses in multis cum autoribus suis dissentientes deprehenduntur Tert. de prae cont Haer. c. 42. The Anabaptists amongst us are subdivided into Antinomians Brownists Seekers Ranters Quakers Familists c. And finally saith the Father look into all Heresies and you may easily finde them in many things dissenting even from their own authors and Founders And seldome shall you see Heretiques agree in any one point except it be to oppose and cry down the Truth as Herod and Pilat against Christ 6. From the same dark Abysse of Ignorance Neque nâ—… natae sunt haereses quaedam dogmata illaqueantia animos in profundum praecipitantia nisi dum scripturae bonae intelligerentur malè quod in iis non bene imelligitur etiam temerè audacter asseritur Aug. in Joh. Tract 18. under the semblance of self-conceited wisdome hath sprung that which is of all others the greatest cause of Heresies viz. The misinterpretation and mis-application of the holy Scriptures For saith the Father Heresie had never sprung up nor false doctrines bewitching and destroying the souls of men had never been broacht had not the good word of God been ill understood and that also which is but ill and weakly understood been rashly and presumptuously affirmed 'T is ever the custome of Heretiques to alledge holy Scriptures in a wrested and perverted sense making those sacred writings like a nose of wax turning and writhing them to this and to that and to every sense that best agrees with their own vain imaginations Aliter Photius aliter Novatianus c. One Heretique understands it this way and another diversly from him and a third distinct from both and all put another sense upon the words of God then ever his holy Spirit intended therein Pro voluntatis suae sensu Hilar. Vinc. Lir. adversus Haer. c. 2. The sense of their own minde and spirit not of Gods Spirit Hil de trinitate l. 2. they put upon the Scriptures which occasion'd that complaint of S. Hierome Sola scripturarum ars est quam sibi passim omnes vendicant Hanc garrula avus hanc delirus senex hanc so phista verbosus hanc universi presumunt lacerant docent ante quam discant Hier. ad Pel. l. 1. c. 6. 'T is only the Art of understanding Scriptures which all persons challenge to themselves This the pratling old wife and the doting old man and the wrangler full of words this all men presume unto and upon presumption of their interest therein they tear and wrest and abuse it at their pleasure presuming to teach the doctrine thereof before they have half learned it As in the natural creation of children too many are the issue of lust and wantonness nor is it considered when they are begotten how they shall be kept even so 't is in the spiritual brood of Heresies pride covetousness and ignorance begets them before the authors know how to maintain them but as children when they are once gotten must be kept though they pinch upon their neighbours so this heretical crew rather then the opinions which are the issue of their pride and vanity should die they will steal the sineere milk of the word to nourish them or in language of another strain rather then they will submit their vain imaginations to the truth and true meaning of Gods word the truth of that must submit to their imaginations Videtis id vos agere ut omnis scripturarum de medio auferatur authoritas suus cuique animus author sit quid in quaque scriptura probet quid improbet id est non ut authoritati subjiciatur scripturarum ad fidem sed ut sibi scripturas ipse subjiciat non ut illi ideo placeat aliquid quia hoc in sublimi authoritate scriptum legitur sed ideo rectè scriptum videatur quia hoc illi placuit Aug. cont Faust And this saith the Father is the way to rob the Scripture of its authority whilest every mans own imagination must tell him what it allowes and what it disallowes this is not to be subject to the authority of the Scriptures but to make the Scriptures subject to our imaginations so that therefore this or that is not acceptable unto them because 't is written in the word of God but therefore 't is well said or written there because 't is acceptable unto them The great danger they incur who put another sense upon the holy Scriptures then Gods holy Spirit ever intended therein is represented to us by the strange fire which that rebellious crew under the conduct of Corah Dathan and Abiram offered up unto the Lord there came out a fire from the Lord and devoured the presumptuous sacrificers Numb 16.18,35 So those unlearned and unstable souts which wrest the Scriptures do it to their own destruction 2 Pet. 3.16 As a remedy to prevent so great mischief Lat. conc secundum sess 11. the ancient Fathers thought it meet to provide saith the reverend Andrewes that they who took upon them to interpret the Scriptures should put in sureties that the sense they gave of them should be no other then what the Church in former times acknowledged So Vinc. Lirin also Propter tantos tam varii erroris anfractus necesse est ut propheticae Apostolicae interpretationis linea secundum ecclesiastici catholici sensus normam dirig aâ—… Vinc. Lir. advers Haer. c. 2. By reason of the manifold windings and turnings of the Scriptures for the maintenance of several errors 't is necessary to direct the line of prophetical and Apostolical interpretation according to the rule of an Ecclesiastical sense and meaning for Quis unquam Haereses c. saith the same Author Who ever brought in an Haeresie but first he disagreed from the consent of antiquity and of the ancient Catholique Church Et in laqueum sit verbum Dei saith Estius the holy Word of God becomes a snare and a stumbling block to all those who contemning the authority of the Church presume to impose their own private sense upon it And he that obtrudes his private sense of Scripture upon his hearers not only lords it over their faith Estius in Rom. 11.9 but over the faith of the universal Church of Christ nay he makes null and void the authority of holy Scriptures for Scripture is no more Scripture if not rightly interpreted 7. Another general cause of erroneous opinions in Religion is Hypocrisie when men are cold and lukewarm and too negligent in the practise which is the life of Christianity when they receive not the love of the Truth so as readily to obey and practise it then it is just with God to give them up to strong delusions Nay hereby men lay themselves open to the delusions of Heretiques because the excellency of holy Christian truths are not cannot be known but by the practise and experience thereof
so may be reduc'd to two general heads viz. 1. In respect of the faith it self 2. In respect of the professors thereof 1. In respect of the faith of Christ 1. The excellency thereof doth appear from the manifold assaults and machinations of the devil thereagainst for were not the stedfast profession of the Christian faith and the conscientious practise thereof the way both of Gods acceptable service and of mans salvation the devil would never be so busie to corrupt and adulterate the same whose inveterate enmity both to God and man incites provokes him perpetually to deprave and falsifie the pure worship of the one and hinder the salvation of the other 2. The holy faith of Christ appears more pure sincere and illustrious by the test and opposition of heretical positions we read Numb 16.36 that the Lord commanded Moses to take the censers of those proud rebels which rose up against Moses and Aaron wherein they offered strange fire before the Lord and to make broad plates for a covering of the Altar for they offered them before the Lord therefore are they hallowed sc sanctificata in mortibus peccatorum Through the death of the offenders they were sanctified to be a memorial to the children of Israel to beware of the like schism insurrection and sacriledge These censers saith the Father are a figure of the holy Scriptures wherein Heretiques offer strange fire by imposing a strange sense and distinct from the minde of Gods Spirit therein which is so abominable unto God that 't is commonly the ruine of the Authors and abettors thereof But yet if we bring these brazen censers to the golden Altar of God and compare the strange fire therein with the true fire from heaven the lustre of the one will appear more clear and eminent through the false and counterfeit glosse of the other for as that maxime is true in general Contraria inter se opposita magis elucescunt All contraries by their mutual opposition do more clearly shew themselves so this in particular also is as true veritas falsorum comparatione magis fulgebit Truth when compared and opposed to falshood appears like gold from the dross when tryed in the fire more illustrious and shining 'T is one reason therefore why holy catholick doctrine is so much besieged and impugned by heretical gainsayers and tares of erroneous opinions are intermixt with the pure grain of sincerity and truth viz. That the holy faith might not loose its gloss and lustre but appearing like it self clear and perspicuous might more effectually conduce to the illumination of our souls 3. The holy faith by the opposition of Heresie is elevated and raised to a higher pitch of perfection and the mysteries thereof become thereby to be more acutely handled more narrowly sifted and throughly considered whereas otherwise like children we should ever be content with milk and neglect the more solid and substantial food Haereticos permisit Deus ne semper lacte nutriamur in bruta infantia remaneamus Aug. Tract 36. in Joh. resting in generals and not descending to the discussion and right understanding of particular truths So saith the Father God therefore suffers Heretiques amongst us that we might not alway be nourished with milk and continue for ever in the more brutish estate of infancy 4. The holy faith by the opposition of Heresie is the more confirmed and strengthned even as trees shaken with the winde take the faster hold and are thereby more firmly enrooted in the earth so the more the foundation of our faith is assaulted and shaken by the gusts of heretical opinions the faster hold is taken and more firmly the principles of holy truth are enrooted in our hearts Nor is this the weakest argument to perswade us of and confirm us in the truth of all the Articles of the Christian faith that notwithstanding the several oppositions of Heresies in all ages many whereof have for the time so prospered and prevailed as to infect the greater and more eminent sort of Christian professors yet the true faith hath ever in the end triumphed over them they have dasht themselves in pieces like waves against a rock have broken into a foam and vanisht in to smoke for magna est veritas praevalebit As for truth it endureth and is alwaies strong it liveth and conquereth for evermore Esd 4.38 The second general end why God permits Heresies is in respect of the professors of the holy faith And these being of two sorts good and bad either such as are sound grain or else such as are empty chaffe therefore he suffers the fan of temptation to passe over all by the assaults of erroneous opinions that the one might be distinguisht from the other that the corn might be winnowed from the chaffe the wheat separate from the tares and soundorthodox Christians might be known from the unsound hollow-hearted Chrys Hom. 19. in Mat. 7. hypocritical professors of the faith That the evil may not be crowned with the good therefore God sends temptations saith the Father and that the good may not perish with the evil therefore he commands us to beware of false Prophets 2. The reason why the unsound and sinful professors are tempted and by temptation overcome by the assaults of erroneous opinions in Religion is by the just judgement of God permitted for a punishment upon them for as it is in the way of sinfulness one sin is commonly the punishment of another God most justly withdrawing the assistance of his divine grace from such as wilfully transgress his most holy Lawes Peccatum quod non per poenitentiā diluitur mox suo pondere ad aliud trahitur Greg. So that when sin saith the Father is not washed away with the tears of repentance the weight thereof sinks the soul into the puddle of following sins His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins Prov. 5.22 So it is in the way of Error they who receive not the truth in the love and life thereof which is sound and sincere obedience thereunto For this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believed not the truth but had pleasure in unrighteousness 2 Thess 2.10,11,12 So Saul for his disobedience 1 Sam. 15.22,23 The Spirit of the Lord departed from him and an evil spirit from the Lord troubled him 1 Sam. 16.14 So Ahab for his many abominations refused to ear hthe voice of the true Prophet Micaiah and listned to false Prophets to his own ruine and destruction 2 Chron. 18. And so Judas whose faith in Christ was never sound but his Religion lay in his purse not in his heart was therefore suffered to be tempted and eternally ruined by that temptation to betray his Master 3. In respect of the sound and sincere professors of Christianity God permits Heresies for many useful and profitable reasons 1. That
they would deceive the very elect The Apostles of Christ treading in the same steps with their Lord and even in their own daies seeing his words fulfilled Gal. 1.7 1 Tim. 5.12 2 Tim. 3.6,7 4.3,4 2 Pet. 2.1,2,3 Jude 8. Eph. 4 14. Rom. 16.17,18 1 Joh. 4.1 and false Prophets arising not only severely inveigh against them but also impose upon us the same strict care and caution not to be seduced by them or like children to be tossed to and fro and carryed about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive To yeeld obedience to these several injunctions and to stand fast in the true faith rooted and built up therein against the assaults of false and deceitful workers these following directions will be useful 1. To be well and throughly instructed in the grounds and principles of holy Religion For as no firm and durable building can be raised without a good foundation laid so no man can be built up in the most holy faith and firmly setled in the truth except the foundation and ground-work be first well and surely laid in the right understanding and firm adherence to the principles of holy Religion Now the general ground and foundation of all holy and saving Truth is the word of God or the divinely inspired writings of Moses and the Prophets in the old and of Christ and his Apostles in the new Testament Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 But although all things contained in the holy Scriptures be infallibly true and in some respect or other usefull and edifying yet all are not therefore fundamentall Truths Those principles of holy truth contained in the Scriptures which are fundamental are according to the doctrine of the Church reduced to five Heads 1. Repentance 2. Faith Ch. catec 3. Obedience 4. Prayer 5. Sacraments If any winde of doctrine move us from off any of the grounds our souls must needs suffer the shipwrack of holy Truth and be split upon the rocks of false erroneous opinions As to these principles therefore these particular rules must be observed for the avoiding of errors 1. And first for Repentance which is termed the foundation of Christian Doctrine Heb. 6.1 He that will not build but upon what is the foundation of truth must not admit of any opinion whatsoever that shall take him off from the constant confession of his sins with all humility and godly sorrow remembring that there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 And the only means left us to recover our selves out of the snares of sin is by Repentance to wash our hearts with the tears of godly sorrow for sin to empty our souls of them by confession and make them clean by more stedfast purposes and strong resistance against all temptations unto sin And this is the first part of that Baptismal vow or of that covenant we made with God when any of us by holy and lawful Baptism were admitted into the bosome of his Church even to forsake the devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh or manfully to fight under the banner of Christ against the devil the world and the flesh which is no other but to adhere to the doctrine and to continue in the practise of true Repentance 2. As to Faith which is joyned with Repentance as another essential part of the same foundation of Truth Heb. 6.1 't is necessary for the avoiding of Errors to admit of no opinion relating to Religion that is not agreeable to those Articles of the Christian faith summarily exprest in the Apostles Creed which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith Symbolum Apreslolorum est regula sidei vestrae brevis grandis brevis numero verborum grandis pondere sententiarum Aug. de Temp. we are commanded to hold fast 2 Tim. 1.13 That modell of faith once given to Saints we are commanded earnestly to contend for Jud. 3. The Apostles Creed saith S. Aug. is the rule of your faith which is though short yet weighty short in the number of words but weighty in sentences or the several articles thereof The Gospel of Christ is indeed the grand Rule of faith whereof this lesser Rule the Apostles Creed is the sum and Epitome And he that goes besides and not according to the Rule of faith goes not forward in the way but backward from the way of Truth 3. As to Obedience To entertain no opinion that agrees not with that all-perfect rule of Righteousness the Decalogue or ten Commandements of the moral Law for whatsoever shall oppose thwart make void or any way take off our obedience to any of Gods Commandements is to be rejected as false and erroneous Whosoever saith our Lord shall break one of these least Commandements and teach men so to do he shall be called least in the Kingdome of heaven that is saith the Glosse the most despised in the Church of Christ Minimus in regno h. c. despectissimu in ecclesia quia decidit à fide Lir. in loc and the reason is given because he is faln from the faith he is lapst into error which is expresly asserted by S. John Hereby we are sure we know God if we keep his commandements he that saith he knowes God and keepeth not his commandements is a lyar and the truth is not in him 1 Joh. 2.3,4 And in order to this Rule 't is necessary also to admit of no opinion that tends to the breach of either of those general Rules of Charity which is the fulfilling of the Law viz. To love God above all and thy neighbour as thy self for on these two hang all the Law and the Prophets Mat. 22.37 c. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love to the advancement of Gods glory and the promoting of his service both inward and outward As also whatsoever 2. tends not to the maintenance of love and unity justice and charity innocence and beneficence towards our neighbors is not to be entertained as a beam shining from the light of holy Truth but as a flash of illusion suggested by the spirit of Error Hereby shall all men know that you are my disciples if ye love one another Joh. 13.35 Aug. He omits saith the Father the gift of Miracles Tongues Prophesies Knowledge to understand all mysteries Faith to remove mountains by none of those but by your charity you shall be known to be my disciples 6 As to the doctrine of Prayer That we admit of no opinion that shall take us off either from the frequent and fervent use of holy Prayers in general or more particularly from the use of the Lords
to be made speak for both sides whither shall we have recourse for satisfaction but to the ancient Churches of Christ in which the Apostles converst from thence to hear what the truth is viz. Quid Apostoli quid primi fideles quid corum successores c. what the Apostles what their Disciples and successors what the primitive Saints and Martyrs Councels and Fathers have received taught and delivered unto others For what came the word of God out from you or came it unto you only 1 Cor. 14.36 Since the Word of God comes not first to us but by and from the Church it is delivered it followes that the sense and meaning of Gods word must not spring from our own heads but to be by and from the Church delivered together with the word The learned Doctor Whittaker in his disputes against the authority of the Church Whit. de sac Q. 3. con 1. c. 2. Dupl advers Staplet as it is by some Romanists preferred before the authority of holy Scriptures doth yet acknowledge these four offices in the Church in order to the Scriptures 1. That the Church is the Register and conserver of the Scriptures 2. The Judge both to discern and define what Scriptures are Canonical and what Apocryphal 3. To be the promulgator or publisher of them to all its members the people of God where ever dispersed over the face of the earth And 4. To be the interpreter and expounder of them and in these respects to contemn or neglect the Ministry and Testimony of the Church is the way to erre from the faith saith he to rush into certain destruction And in these cases I may very well adde the words of our Lord He that will not hear the Church let him be unto thee as a Heathen or a Publican Mat. 18.17 CHAP. XII Three inferences hence appliable to the general subject of the whole discourse ANd now if we lay all these together The knowledge of Tongues and Languages of History and Antiquity of Arts and Sciences as Rhetorick Logick natural and moral Philosophy of the Analogie of the true Faith and of the Doctrine of the Church Councels and Fathers all which do appear necessary to the right understanding of holy Scriptures we may very well hence infer 1. That the work of the Ministry in the interpretation of the Scriptures is not so slight and easie a business as too many persons now a daies make of it And they who can so easily run from the plough to the pulpit and from the meanest trades and employments of the world to intermeddle with the most sublime and celestial mysteries of godliness who pretending to the Spirit and yet have not these gifts of the Spirit and to divine Revelation being altogether devoid and destitute of the means thereof do thereby become vain in their imaginations liable to strong delusions giving heed to seducing spirits and doctrines of Devils and that for want of learning 1 Tim. 4.1 which they do therefore despise only because they want it they do pervert and wrest the Scriptures to their destruction And 2. That 't is not immediate Revelation we must depend upon for the right understanding of holy Scriptures since these several parts of what is called humane learning hath appeared necessary thereunto for otherwise 't was in vain that 1. The Apostles of Christ which at the first were illiterate should be extraordinarily and miraculously endued with the gifts of learning 2. That such persons should be called both ordinarily and extraordinarily to the Prophetical office as were eminent for learning and knowledge not immediately infused but by their studies and industry and Gods blessing thereupon acquired 3. That it were also in vain we should be commanded to hear read study meditate seek search and dive for knowledge 4. That in vain also hath God of his great mercy afforded us the writings directions and instructions of holy and learned men in all ages 'T is an undeniable truth that Deus natura nihil faciunt frustra There are no arts of the divine Providence useless and unprofitable But as God of his great mercy is never wanting to give what is needful so of his great wisdome he is never lavish in giving more then is needfull Vnumquodque propter operationem suam God hath made all things for their uses every book and every writing of the learned orthodox and holy and every tongue and every science in every such book is for the manifestation of some truth and the profit of some soul That I am sure is the end of Gods Spirit thereby what ever may be the end of mans For the manifestation of the Spirit is given to every man to profit withall 1 Cor. 12.7 3. And thirdly we may very well hence infer also that 't is an over bold rash and saucy presumption in any persons of what quality or breeding soever to assume the office of Priesthood and start up preachers of the Gospel being not first well studied and endowed with the several qualifications of learning and knowledge requisite thereunto Adde hereunto the dignity of those precious jewels committed to their charge viz. The immortal souls of men which are of so great value before God as neither gold silver nor any corruptible thing could redeem them 1 Pet. 1.18 but the bloud of Christ the eternal Son of God as a lamb without blemish now that which cost our Redeemer so dear and is designed either to eternal happiness or eternal misery according as 't is more or lesse wisely and carefully ordered requires surely such a guide and pastor as is not only wise learned and discreet but also vigilant careful and conscientious Under the Law how unwilling was Moses to be sent on the Lords message though he was a learned man Exod. 3. and so was Jeremy also I am a childe and cannot speak Jer. 1.6 And many others cautious of their own weaknesse and of the great abilities required to the execution of so great a function have more safely declined then arrogantly assumed the same Greg. de cura past l. 2. c. 7. Hinc quique praecipites colligant c. from hence all forward novices may observe how great a guilt of sinful presumption they contract who set up themselves to be teachers of others whilest they have yet need to be taught themselves since that yet holy men of God were afraid to undertake so weighty a calling even when God himself called and commanded them thereunto Under the Gospel Christ himself who is the word of God and the wisdome of the Father would not preach till he was 30. years old Vt vim saluberrimi timoris Greg. ibid. c. That he might infuse the vertue and efficacy of wholsome fear and caution into the hearts of the over forward since he who could not erre in his preachings would not yet preach the waies of perfection and felicity till he was of perfect age The Apostles of Christ