of this Doctrine and so much of the works as is requisite to the confirmation of the same upon record in Scripture for after-ages Object 3. Object You may say although Scripture be perfect and we grant that all truth is wrapt up in it yet many things lying darkly there it may please God to come in to some in an extraordinary way by Visions c. to reveale the truth I answer Answ 1. 1. It may please God but what reason ha's any man to beleeve or expect that God should do so now when he hath sufficiently revealed all truth in Scripture already 2. There is nothing in Scripture necessary to be knowne by Christians that lies so dark there but that it may be discovered by those ordinary helps that God affords to his people without any such extraordinary wayes God ha's given out his spirit unto his people to heal the blindnesse of their minds and malignity of their hearts which is the chiefe ground of the obscurity of Scripture to us for Scripture is not dark in it selfe but by the reason of the darknesse of mans heart that receives not the truth thereof And he ha's also given the ordinary help of Humane Learning as knowledge of the Tongues Antiquity c. unto men in office for the unfolding of the darker places of Scripture Now by these ordinary helps those things that are not so cleare in Scripture may be brought to light though there be no such extraordinary means as these men dream of But in the next place there is this further to be said against any such extraordinary way of revealing truth now If God doth in such an extraordinary way reveale truth to any now either the end thereof is private and particular respecting those onely to whom such a discovery is made Or else the end is more publick and generall respecting others to whom such as have this extraordinary discovery of truth are to deliver over the same from God But I shall shew you God doth so reveale himselfe in neither of these respects and therefore not at all 1. God doth not in such an extraordinary way reveale truth to any with respect to their private and particular edification This appears 1. In that he hath ordained the Scriptures for this end 2 Tim. 3.15 16 17. He hath ordained preaching for this end Col. 1.28 He hath appointed Ministers in office for this end Ephes 4.11.12 In all which Scriptures you find exprest the meanes which God hath appointed for the edifying and perfecting of the Saints so that we cannot suppose where any oâ— these means are viz. Scriptures Preaching faithfull Ministers that God should edifie his people by giving in Truth to them by Visions or such like extraordinary wayes And secondly I would faine know whether ever Scripture doth say that God hath appointed extraordinary revelations by Vision or the like for the private good and edification of any Beleever as it sayes of the meanes before mentioned and whether the end of such extraordinary manifestations of truth hath not been ever chiefly the good and information of others to whom such as have had the revelation were to Preach it Thirdly I would know whether that in Rom. 10.14 How shall they beleeve iâ— him of whom they have not heard And how shall they heare without a Preacher Doth not confine the Production and increase of faith unto the meanes before mentioned And if it be so then questionlesse God does not give extraordinary revelations with respect unto the edification oâ— such particular persons as have the said Revelations given in to them for we find he hath appointed certaine ordinary means to work by the which he hath a purpose as far as we can find in his revealed will to confine himselfe unto 2. I prove also that God doth not in such an extraordinary way reveale himselfe to any now with respect to others whom such as have truth thus revealed may informe of the Truth and that upon this reason Because my Revelation or Vision is not sufficient to make out truth to another unlesse I have miracles to prove Gods speaking in and by me But none now work miracles therefore extraordinary revelations now would be insufficient and by consequence are not ordained of God for God doth not ordaine or appoint such means as are insufficient as to their end That my Revelation or Vision is not sufficient to make out truth unto another without miracles going with the same is evident in that without miracles I cannot give to any man a demonstration that the Vision or Revelation that I pretend to have is of God and if it be doubtfull whether my Revelation be of God 't will be doubtfull too whither that which is pretended to be revealed be Truth So that you see I have sufficiently proved that God does not now reveale himselfe to any by visions or extraordinary revelations either in the first or second respect and therefore not at all It remaines then that you must take this for one of Colliers Dreames viz. That God does now reveale truth to his people by Dreams or Visions and not by the Scriptures only where they are enjoyed Wherfore Christians be very wary of such intimations that God may sometime in such a way reveale himselfe unto his people c. They are but the Devils baits to fetch off your hearts by little and little from that sure foundation that is laid for you by Christ himselfe in the revealed word and will of God which if you once forsake and give heed to the giddy Principles of these men you will soone make shipwrack of faith and be wrapt up in confusion and darknesse Neither be you troubled if they assault you with those Scriptures which speak to this purpose They shall be all taught of God The Annointing shall teach you The day-star shall arise in your hearts The Spirit shall lead you into all Truth c. For such expressions doe onely signifie that sweet and heavenly way in which the Lord do's enlighten the minds of his people by not without the ordinary means before exprest It is said that in God we live move and have our being in respect of our naturall life and yet we doe not so much as once think of living without food sleep c. the outward supports of life even so though it be said God teaches and the spirit teaches yet let us not dream that this is immediately and without the use of meanes I would fain know of those that wait so much for immediate teaching whether ever they got so high as to live without the use of the outward meanes of relieving and supporting nature upon a reliance on this truth that God is the author and preserver of naturall life and that they live in him if not I shall give little credit to them while they talk of living spiritually in the enjoyment and further manifestation of Truth without the use of the outward meanes appointed by God
the simple with fair pretences to the honour of Christ and the Spirit and to make them beleeve that others that oppose their corruptions doe strive to diminish and darken the glory of the operation of the Spirit of Christ in his Saints that they may set up somwhat that is humane in the room of the same I shall lay downe three or four Conclusions or Notes to give you some light in this thing that you may know What is the work of the Spirit in revealing Truth to or in the Saints And How outward Humane helps to finde out the sence of Scripture are consistent with and subservient to the same 1. I grant it to be an unquestionable truth that no man is able without the sweet and gracious operation of the spirit of truth savingly to understand and imbrace the mysteries of truth that are revealed in the Scriptures The naturall man sayes the Apostle 1 Cor. 2.14 receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned That is he cannot know them effectually savingly he cannot know them as the spirituall man does whose mind and heart is renewed through grace However 2. There is not any Scripture understood by spirituall Christians the true Grammaticall sence of which a man that hath not the Spirit of Christ may not attaine unto by those outward helps that are afforded to him A notional knowledge of the sence of Scripture is common to naturall as well as spirituall men Else knowledge were an infallible Character of grace which no body I suppose will affirme So that 3. Observe it That most blessed and heavenly work that the Lord Jesus ha's to doe by his Spirit in his Saints is not so much to discover the Grammatical sence of Scripture which may be found out by such as live much below Christ as to bring home the sence of Scripture close to the heart and to enlighten the mind to see the beauty and goodnesse of that truth that swims only in the brains of Naturall men The work of the Spirit is to engrave truth upon the heart to make our knowledge effectuall practicall and experimentall Ah alas many I am afraid are carried very high in the air of sublime Angelicall Notions upon the wings of such a knowledge as the Apostle sayes puffeth up who are all the while strangers to this worke of the Spirit which is not to fill mens heads but their hearts with the truth 'T is much to be suspected that such as would make you beleeve that the work of the Spirit of grace is to discover the sence of Scripture have never yet felt this saving work on their hearts The Spirits work is not so low and ordinary If it were as these men would have it why then the work of the Spirit were only to make Notionists Ah! let not Christians be deceived knowledge puffeth up 't is love edifies Scripture is sufficient to discover its owne sence to all men diligently improving the outward helps afforded by God though a sanctified and saving knowledge of the same be communicated to none but through the Spirit otherwise Scripture were no perfect rule yea indeed no rule at all For what is a Book or Waiting without its meaning 'T is not the words or expressions but the sence of Scripture that is mans rule if that be not visible we have no visible rule yea and if the Scriptures be given out in such termes and expressions as do not discover their owne meaning what are they or of what use Besides if they doe not declare their owne meaning but every one must fetch it from an immediate work of the spirit what were this but to make the Scripture a Nose of Wax as the Papists speake pliable to any sence that the darknesse and vanity of mens minds will put upon it Surely he that denies a sufficiency in Scripture to clear its owne meaning to one that uses the outward means to that end afforded denies Scripture to be any rule at all But to make this plaine suppose a Question arise about the sence or meaning of a particular Text one sayes this is the meaning another that which way will you go to decide the controversie Will you goe to the revelation of the Spirit in you Or to the letter of Scripture arguing from the proper signification and use of such words and expressions as are in the Text disputed of If you have recourse to the supposed revelation of the Spirit of Christ in you why then the Scripture is not your rule and how will you follow the Apostles advice which is To try the spirits c If you have recourse to the letter of Scripture and argue from it then Scripture ha's sufficient in it to make out its owne sence Scripture 't is true conteins in it an heavenly mystery that is hid from the wise and prudent But what is the reason 't is hid Paul will tell you in 2 Cor. 4.3 4. If our Gospel be hid 't is hid to them that are lost In whom the God of this world hath blinded the minds of them which beleeve not c. Mark the ground of this that the Gospel is hid is because they are blinded through unbeliefe The Devil ruling in naturall men by fin and corruption doth hinder them from giving hearty welcome unto the Truth Questionlesse the most of those that heard Pauls Preaching knew what he meant in his Sermons and yet the Gospel was hid to many of them how so why they beleeved not Their understandings and affections did not close in with those heavenly mysteries of Gods love which he did discover so as to assent unto the reality of what was Taught and to love and delight in the same The Gospel is as a sealed Book to naturall men because of the corruption that is in the heart and in the mind from whence it comes to passe that they cannot see the reality beauty and goodnesse of Scripture discoveries 't is not because there is not plainnesse enough in Scripture expressions or because the Ministers of the Gospel do not speak plaine enough when they Preach Christ to them but because through corruption their minds are averse from assenting to and closing with the Truth Now you must know that the work of the Spirit is to heale the understanding and to sanctifie and change the heart and to make it pliable to the Truth yea and to stir up the whole man withall unto a more diligent use of meanes of knowledge Thus the Spirit of Christ brings in truth unto the soul and that so as it dwells and becomes fruitful in the heart and in the conversation This is a step higher then the quaintest Notionists of our times desire to be brought If Truth were thus revealed in them they would be more humble more peaceable more meek then now they shew themselves In short I know not any truth in Scripture which
the rest of the Ministers of the Gospel who as he intimates in this verse and affirme◠Verse 12. did use this liberty of not working did they I say live out of a calling were they Idlers But by the way let me from this plain Scripture frame this one Argument to prove the Ministry of the Gospel a distinct lawfull calling If a man may lawfully lay by all other callings and apply himselfe wholly to it and live by it then is it a distinct lawfull calling That is clear from his owne words which are most true that No man may live out of a calling But a man may lawfully lay by all other Callings and apply himselfe to the Ministry of the Gospel live by it that i◠evident from the Text where Paul sayes He and Barnabas might leave working vers◠6. That the Ministers of the Gospel then generally did vers 12. That they might that t was fit they should yea that God had ordained they should live by it ver 7 8 9 10 11.13 14. Therefore the Ministry of the Gospel is a distinct lawfull calling Can any thing be more plain and evident then this But Fourthly Is there no laboriousnesse and pains-taking for that I le suppose he may intend by sweat in the imployment of Ministers and Schollers It seems he never knew what it is to study hard It appears indeed by his Book He is not acquainted with the labour of the minde in getting downe to the bottom of things and that 's the reason he handles things so superficially But he addes Breeding to School is proper to children when they can not labour to fit them for some calling The P. G. Routed Very good then it seems Answ hee 'l graunt that breeding children at School is warrantable But it must not be if you will beleeve him any longer then while they cannot worke And how long is that pray I would fain know whether children are not able to begin to work as soon or almost as soon as they are able to goe to School But it seems he would have them learne their A. B. C. and no more for when they can labor then they must away to that Doe not you see how this mans ignorance opens it selfe in every line But he grants they may goe to School to fit them for some calling Well then then must they keep to the Schools till they are made as fit for the calling they intend as the Schools can make them at least till fit in some degree and if so then 1 His former assertion is false that sayes They must keep the School onely while they cannot worke 2 Then he that intends the calling of a Minister which I proved before to be a distinct calling must so long abide at the Schools as is requisite to make him an able Minister so far as Schoole-learning may helpe him and if so then his maine position here disputed is false too that would make the life of a Scholer an idle unjustifiable life See how weakly this man contradicts himselfe and all in one page Object If he have so much ignorance for learning had never any enemy but ignorance as to say humane learning is no way usefull to a Minister of the Gospel I shall use no other argument here Answ to refute him but his own practice why does he sometimes make use of the originall languages to clear some Scriptures in his writings I beleeve he is little acquainted with those languages but this that he is driven to enquire into them that he may give out the true and full sence of Scripture it speaks out the usefulnesse of the same to a Minister More of this in its place I shall step forth unto his second Errour His Second Errour That Infant Baptisme is a Childish thing THis he will owne for truth and how will he make it good he sayes 'T is childish 1. As relating to the Subject The P. G. Routed the child who is to be baptized not understanding the use and end of it 2 As relating to the Administrators c. As to the first there lies a shreud objection in his way Answer which he has so much ingenuity as faithfuly to set downe but not so much wit as to answer with any sence as you shall see by and by The Objection he layes downe thus The Infants of the children of Israel were as uncapable The P. G. Routed in he would have written of the understanding of the mystery of Circumcision as Infants are now of Baptisme yet they were by the command of God to be Circumcised 'T is a good objection indeed started Answer but how is it cleared He gives a threefold answer thus 1 Its truth that one part of Circumcisions Mystery The P. G. Routed viz. the Circumcision of the heart was as far from the capacity of Infants as the mystery of Baptisme is now Very good Answer and what part of Circumcisions mystery pray were Infants of eight dayes capable of understanding if they understood not that risum teneamus c. who can but smile at such an answer as if Infants at eight dayes old did understand any part of the mystery of the Ordinance of Circumcision I wonder he had not inform'd his Reader what mystery such were then capable of understanding but what have you next 2. The P. G. Routed As Circumcision was a type and signe in the flesh of Christ who was to come of Abrahams seed there was no such capacity required His Reason follows Because it was a Jewish legall type as all the rest of their externall worship and Sacrifices were c. O fine words to please Children Answer little to the purpose 1. Was there not required a spirituall understanding of the legal Ordinances and Sacrifices then as well as now o◠Gospel Ordinances Doth this man thin◠to perswade any Protestant or Orthodox Christian that the Israelites were not bound to see into the mystery of their Ordinances as we are into ours without any reason 'T is true they saw not sofar into the mystery as we may but that they did not at all understand nor were bound to it will establish the dangerous doctrine of the Pelagians that say they were justified by their legall Ordinances without faith in Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 15.11 and give the Apostle the lye who says that we are saved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as they 2. The knowledge of the mystery of Circumcision was not necessary to all that were circumcised to make them capable of Circumcision he grants well and why is the knowledge of the mystery of Baptisme necessary to all that are to be Baptised to make them capable of Baptisme If he had given a good reason for this he had spoken something to the purpose He sayes Circumcision was a type so is Baptisme also whereas he sayes 't was Jewish and Legall the sence is 't was a
this is a Doctrine that such unsteady spirits do labour to instill into the minds of the simple though this man having to doe with an able Adversary dares not to speak out here as he would I shall give you some account of the unsoundnesse of the same first answering to what he urges and then giving my reasons for the negative Is God limited sayes he I answer no God is not limited except by his owne will But alas the question is not whether God can doe it but whether he will or no. If God hath declared his purpose to make use of such wayes of revealing truth now then we may expect it else not upon any mans telling you God can doe it God can make another Sun in the Firmament to help enlighten the World when there is one sufficient already he can maintaine our lives to us without food but no body I think ha's any reason to expect he will do so when food is to be had So that this intimation of his savours of as much ignorance and is as impertinent as his former answers But to the Question Whether we may expect God should Quest or very much beleeve that he does reveale himselfe now immediately to any by way of Dreames and Visions or the like Answer 1. I answer 1. We have no ground in the world to look for any such thing there being no promise or word to that purpose 2. Sound Scripture Arguments will demonstrate that it is not to be lookt for by any nor owned by us in any especially where the Scriptures are extant And mine Arguments to prove this shall be drawne from the perfection of Scripture and from those Texts that witnesse to the same Arg. 1. Arg. 1. If a sufficiency of Divine light and truth be given out in the Scriptures then there is no need of Dreams and Visions now for the revealing of truth unto the Saints and by consequence such things are not to be expected where the Scriptures are for God doth not make use of things needlesse and unnecessary But that a sufficiency of Divine light and truth is given out in the Scriptures is most cleare to one that denies not as the Papists doe the perfection of Scripture Therefore it follows that there is no need of Dreames and Visions and the like c. That there is a sufficiency in the Scripture will appeare more plaine in the following Arguments Arg. 2. Arg. 2. That which hath enough in it to make Saints perfect is fully compleat and sufficient c. But the Scripture hath so See 2 Tim. 3.15 16 17. where 't is affirmed in so many words Therefore the Scripture is compleat and sufficient without any additionall supply from Dreames and Extraordinary immediate revelations Except there be a step above perfection sure the light of Scripture is sufficient But I know not where these men would carry you They dream and would make you dream too of strange attainments beyond the Moone But I hope my Reader will judge it enough to be made perfect and perfection you see may be attained by Scripture light Arg. 3. Arg. 3. If it be sinfull and evill to be wise above what is written then may not any expect or give heed to extraordinary Revelations by Visions c. and be wise by them beside the written word But it is sinfull and evill to be wise above what is written See it in expresse termes 1 Cor. 4.6 Therefore may not any expect or give heed to extraordinary revelations c. 'T is we are the fools and 't is we are the weak and low persons that confine our selves to what is written and dare not goe an hairs-breadth beyond it but they are the wise and spirituall and elevated Doctours that converse with God immediately and receive truth beyond the line of Scripture as they phansy But this satisfies my spirit that 't is Pauls judgement and not Pauls but the Spirit of God by him that such wisdome is wickednesse You may perhaps object Object Scripture-light is perfect so far as it discovers the mind of God but that does not hinder but that God may reveale truth to some even beyond what is held forth in Scripture I answer 1. Scripture Answer 1. as hath been shewed is absolutely compleat in it selfe and as to Saints too it having enough to make them compleat and perfect and therefore there is no need of another way to reveale more truth then what is in the Scripture 2. As Moses and the Prophets were faithfull in their places So was Christ Heb. 3.2 faithfull to him that appointed him viz. to be the great Prophet and Teacher of his people Now wherein lies his faithfullnesse why even in laying downe a sufficient rule and light for the Saints to be guided by the which he did by his Apostles in the Scripture These men doe not consider how much they take from the honour of Christ while they dreame of additionall revelations beside the light of Scripture I am afraid they are too ambitious of sharing with Christ in the honour of giving laws unto men And so they may be honoured with the opinion of being entrusted with the discovery of things not revealed in Scripture they care not though Christ suffer as unfaithfull in not discovering all that is needfull Away with such abominable pride Object 2. Object 2. Though Christ were faithfull by himselfe and Apostles to declare the whole mind of God yet many of those things that were done and spoken by them are not written I answer Answer All that was done and spoken by Christ and his Apostles for the substance is contained in the Scriptures that are left by God unto his Church which I prove 1. Reas 1. From those Texts that speak to that purpose As Luke 1. begin and Acts 1. begin and also 1 John 1. begin where John who writ last of all the Apostles sayes speaking in his owne name and in the name of the rest of the pen-men of Scripture That which we have seen and heard declare we unto you that is all that which we have seen and heard for substance for that indefinite Proposition is equivalent to an universall 2. Neither could Jesus Christ otherwise have been faithfull for his faithfullnesse lies not in affording sufficient light unto that age of the Church in which he lived on earth but in providing a perfect standing Rule for all the Saints unto the end of the world he is called faithfull not onely in respect of Saints living in the dayes of his flesh but in respect of all in all ages of the world So that upon this account it is clear that as he did in the dayes of his flesh declare sufficiently the will of the Father unto the world by himselfe and his extraordinary Ministers and confirmed his doctrine to be of God by wonderfull works and miracles so he did leave the substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the summe or briefe
the Scripture speaks contradictions as he does making as I said before the same thing lawfull and unlawfull to the same persons But secondly I argue thus Arg. 2. If it be lawfull for Women to Preach privately take Preaching in a large sence and forbidden them to Preach publiquely and in the Church then there is a specificall difference betweene these and a good ground in Scripture for the distinction of publique and private Preaching But Women may Preach privately take Preaching in the large sence See 2 Tim. 1.5 compared with 2 Tim. 3.15 Acts 18.26 Prov. 31.1 c. And 't is forbidden them to Preach publiquely even in the Church See 1 Cor. 14.34 35. ☞ 1 Tim. 2.11 12. Therefore this distinction is grounded on Scripture and publique and private Preaching doe specifically differ one from the other And yet hath not this fellow boldnesse enough to puffe away solid Arguments meerly with saying there is no such distinction found in Scripture and that 't is fetcht from Rome Ah alas if any thing galls them it comes presently from Rome 't is Antichristian you may be affrighted with such bug-bears without reason if you list My christian friends you whose establishment I aim at in this Discourse that your fellowship with the Father of Lights may be more constant and sweet take this Lesson away with you The best Engine mysticall Antichrist ha's to advance his designe among Christians is to be all against Antichrist in appearance He is sure to have best successe among well meaning people when he is in the forme and appearance of an Angel of light But to returne to mine Adversary returne doe I say I think I never went from him in speaking of mysticall Antichrist Hee 'l say the Apostle sayes 1 Cor. 12.29 Object All are not Teachers because all are not gifted but all that are gifted are Teachers and may Preach This answers to neither my first Answ nor second Argument to prove the distinction of Preaching above mentioned It answers not my first for 1. All Christians are gifted according to the measure they have received yea and he himselfe sayes Gradus non variant speciem that every member ha's his gift whereby to be usefull to the Church page 83. Though some in one degree some in another which is no prejudice to the thing in hand 2. If he should deny it as indeed elsewhere he does for he can speak contradictions yet the Scriptures before mentioned in proof of the first branch of the second Proposition of my first Argument doe prove the same viz. That all Christians may and ought to teach by brotherly admonition advice reproof c. and therefore are gifted according to their measure thereunto And if so then Paul does not say All are not teachers because all are not gifted for all are gifted according to their degree and so are Teachers and Preachers take Preaching for private Preaching and in the large sence before mentioned But his meaning must needs be All are not teachers that is Ministeriall Pastorall publique Teachers And so it affords us a ground for a distinction of two kinds of Preaching or Teaching specifically differenced as we affirme 2. Much lesse doth it weaken my second Argument For are Women forbidden to teach in publique in the Church because they are not gifted 'T is known many Women are gifted to speak to the edification of others and may use such gifts as they have in a private way lawfully as was proved even now but not publiquely and in the Church which layes a good foundation for the distinction and shewes though he thinks it so strange page 91. That it may be lawfull to teach privately before a few by brotherly exhortation advice c. and not to teach publiquely before a thousand Carry this also along with you as you read his answers if you think you may wast so much time as to read them and tell me whether most of them are not turned into meer Scelitons Obser 3. Obser 3. You shall moreover find he seldome takes any notice of the thing that is in Question or as a sound handler of controversies at all distinguisheth controversa a non controversis things controverted from things not in dispute but in many of his answers beats the air and not his Adversary and therefore no wonder he dreamt of Routing the Pulpit Guard 1. Whereas the Question as stated by his Antagonist is whether any may Preach in a constituted Church unlesse they be called unto the office of a Minister Those Scriptures or the most of them that he grounds many of his answers on speak onely of Preaching to Infidells and in a Church not constituted As Acts 8.1.4 Touching the Preaching of the scattered Brethren Acts 9.20 concerning Sauls Preaching as he pretends before called to be a Minister with some other Scriptures which he quotes over and over againe 'T is evident they come not up to the Question in hand which is whether such as are not Ministers in office may Preach in a Church constituted But more of this when I come to answer to the severall Scriptures he grounds all his Discourse upon 2. Whereas the Question stated is of Preaching taken in a strinct sence for Pastorall Ministeriall Publique Preaching Preaching Authoritatively he disputed for Preaching in a large sence as it fignifies any declaration of truth for the edification of souls which no body ever denied to belong to the duty of not gifted Brethren onely as he speaks but all Christians indifferently in their stations and capacities Yea and can you beleeve it This valiant Router doth severall times take up his heels and run away and in a manner grant all in controversie viz. That no gifted brother may preach as one in office that 't is sin to usurp the Ministeriall office and yet thinks he is conquering all the while 3. Whereas the Question is whether men not in office may Preach in the sence before exprest except in extraordinary cases all that he proves is that such did Preach in extraordinary cases which is not disputed And he would faine make men beleeve that that which may be done in Extraordinary cases may be done in Ordinary as page 72. As though rules of order c. are not by Gods appointment to give place sometimes to more weighty and morally necessary things I would fain know of him who I perceive is an Anabaptist whether he having gained a Proselyte if he should fall sick before he were dipt would not deferre the dipping of him untill he were well Though the rule be to Baptize streight way upon beleeving I know these men use to be quick enough with Proselites made by them and will be sure to dip them if they can while they are in a good mood and yet I think they would defer Baptisme upon dangerous sicknesse an extraordinary case Besides pray read Mat. 12.3 4. Does not Christ there defend David in doing that in an extraordinary case
a true Christian hath an effectuall and practicall knowledge of by the Spirit but a naturall man may know the same onely his heart is not sanctified through the Truth Truth is not in him in power The work of the spirit is to bring that into the heart which by outward means and helps may be brought into the head Now then 4ly I honour I admire I prize this blessed work of Jesus Christ by his Spirit in his Saints revealing Truth in them But this no way opposes the expediency and needfullnesse of outward helps to bring men to the knowledge of truth which is that I plead for The Spirit is pleased to make use of them not that it elfe needs them but because we need them The Spirit can communicate truth to souls without reading hearing meditation c. and yet seing the Lord hath declared that he hath appointed these as the meanes that he will onely in an ordinary way make effectuall to the enlightning of the soul I hope 't is no dishonour to the Spirit of truth to say that without these men cannot come to the knowledge of the Truth Even so the Spirit can by Extaticall Revelations or an immediate inspiration give in truth unto the Preachers of the Gospel now as he did to the Prophets and Pen-men of Scripture of old but because as ha's been proved in confutation of the fourth Errour God does not now reveal himselfe to any after that manner the Scripture rule being perfected I hope it takes nothing from the honour of the Spirit to say that the outward help of Learning c. is expedient and needfull for a Minister of the Gospel and that Scripture cannot be well opened and cleared without it Alas these men are mistaken of the work of the Spirit one part of which is as I hinted before to stir up souls unto a faithfull diligent use of the outward means afforded for to lead them unto the knowledge of his mind in the word The work of the Spirit is to stir up private Christians to make use of the means they have as Reading Hearing c. And to stir up Ministers to make use of their helps and to bring in to the service of Jesus Christ in this great work of the Ministry all that knowledge both divine and humane which they can attain unto Not as these men would have it to cast away as uselesse all outward helps and fit still waiting when knowledge will drop into their mouths without any use of meanes But you may smell what these men drive at 1. They are loath that any sort of men should be thought to have any thing more then themselves 2. They would faine have their owne spirits or phansies to be the judge of the sence of Scripture that so their glosses on the same may goe for currant though they have no affinity at all with the true Grammaticall sence and then his Exposition shall be best that ha's most boldnesse and confidence in asserting it Oh the wantonnesse and vanity of a proud heart Let Christians take heed I have spoken I suppose sufficiently to this matter Whereas he sayes The P. G. Routed The Spirit of Christ is enough to make men able Disputants such as can convince gain-sayers 1. You may see how true it is by himselfe Answ who pretends to more gifts of the Spirit then ordinary If he can dispute no better then he writes I undertake that the meanest of the Romish Emissaries will easily argue him out of all his Religion 2. How evident is it to every mans experience that there are thousands of precious soules that have the truth so deeply engraven upon their hearts that all the powers of darknesse cannot take it from them and yet are not able to maintaine it in dispute against cunning opposers Of which number was that Martyr that said I can die for Christ though I cannot dispute for him But let this suffice you in short as a defence of Humane Learning so much slighted I confesse 't is but a very small portion of it in comparison of many of my Brethren that I ever attained to being soon taken off from the University by the breaking forth of our Civil Wars But as for that little which I have I may say of it as Luther did of his skill in the Hebrew Language I would not change it for all the riches in the World Neither indeed should I know what to doe in the Ministry without it Though withall I must professe too that God ha's been very gracious to me I must speak it to his praise in blessing mine endeavours very much upon the little stock I have Unto which blessing especially I must attribute that sufficiency I have unto my Ministeriall duties 'T is said Learning ha's never any adversary to withstand it but Ignorance I have so much learning as makes me see the worth and usefullnesse of Learning And truly my experience of the same enforces me to speak upon this subject among other things which I know the squeamish stomacks of many will not relish very well However I shall take comfort in this that I have done my duty His Eighth Error That the Ministry of ENGLAND is Antichristian THis lies in the end of his Book and I beleeve to perswade men of this is his end First in his intention though last in execution His designe is not so much to make more Preachers as to vilifie those that are already as Antichristian and no Ministers 'T is an heavy charge this that he brings in not against some but all Ministers I shall examine the strength of what he urgeth to make it good That which he speaks is either in answer to what is pleaded on their behalfe by his Adversary or else something that he urgeth against them I shall give you mine answer to every thing in its order so as that you shall easily perceive that what he writes is grounded either on pittifull ignorance or else on certaine slanderous reproachfull uncharitable calumnies springing out of his unsanctified malicious spirit in which he cannot expect to be beleeved by any but such as have made ship-wrack of love and godlinesse as he himselfe I am much afraid ha's Mr Hal in his Book ha's six Arguments to prove that the Ministers of England are not Antichristian before I take off his answers to these Arguments I shall reply to somewhat that he ha's to say against something that Mr Hall speaks in Answer to an Objection to this purpose The Authority of a Minister doth not depend on the persons Ordaining but principally on Christs inward call discerned by gifts c. We have our Ordination from Christ by Bishops and Presbyters c. To this he gives answer in these words You your selves have concluded the Bishops Antichristian in their calling The P. G. Routed and is yours Christian A Riddle Did ever any of those that have pleaded against the usurped power of Bishops Reply say
too How will he help it If he say the Scriptures came forth from Jesus Christ and so are received so say I our Ordination came from Jesus Christ and so under that consideration our ministers receive it If he say the Scriptures are received in their perfection but the Ordination was vitiated and corrupted I answer the Scriptures also were very much corrupted by the Papists as the Ordination was but among us hath been restored by degrees the beauty of both Let him looke to himselfe the same door he goes out at the same will I. If he can free the Scriptures from Antichristianisme descending to us through the Church of Rome the same way will I free the ministry and Ordination from Antichristianisme notwithstanding it descended to us through the Pope hands But 2. Seing he is so particular in telling us when we had our Ordination from Rome in the 99th page I shall speak somewhat to the clearing of this also he sayes Your Saint Austin the Monk being sent from Rome to establish the Romish faith in this Nation The P. G. Routed he accordingly accomplishing the worke you have your Ordination by succession from thence Very good I am not very unwilling to grant him this Answ Onely all the danger lies in these odious termes which hee makes use of as Rome Romish faith and Austin the Monk I shall discover his underhand deceitfull dealing in using these expressions and the matter will appeare as cleare as the Sun 1. Whereas he sayes Austin came hither from Rome to establish the Romish faith he speaks deceitfully or ignorantly for the Romish faith was then the true christian faith and there was no Christian Church visible on Earth but held communion with the Church of Rome as then it was in the same faith for the maine 2. Austin was not the a Mason de Min Angl. l. 2. cap. 4. Heyl. Geo. p. 469. first that established the Christian faith in England This he is mistaken in too The Gospel was received in England long before Austin was This Nation that is now one Common-wealth was anciently divided into severall Kingdomes some of them had received the faith long before Austins comming if not by the means of the Apostles themselves as some write yet in the Apostolicall times by b Baronius Capgravius Joseph of Arimathaea and then afterward was the doctrine of Christ revived by c Mason l. 2. c. 3. Heyl. p. 469. Eleutherius Anno Dom. 180. which is 1471. yeares fince At which time I hope the Bishops of Rome were true ministers and the Church of Rome a true Church moreover when Austin that he speakes of came hither which as d Beda Epit. Hist Angl Heyl. Geogr. p. 490. history witnesses was about 1058. years since there were several e Florebant apud illos eo ipso tempore septem Episcopi c. Mason secundum Bed L. 2. c. 2. Bishops in England professing and preaching the Christian faith So that if we go this way to work our Ministers Ordination will have an higher beginning then the Collier conceives But if we doe grant that Austin as he would have it did first begin to ordaine Ministers here being sent from Rome and our Ministers Ordination be from him Yet that being as you heard before 1058. years agoe the Church of Rome was then also undoubtedly a true Church of Christ And f Vide obsecro an universalem Episcopum se vocaret Gregorius quod hodie Romae fit An imperatorem Dominum suum jam vocaret Pontifex qued fecit Grego rius Mason de Min. Angl. L. 2. c. 4. Gregory the Great then Bish of Rome whom he to affright and startle ignorant people calls Pope was as farre from taking upon him that Antichristian power that now the Popes of Rome take to themselves as east is from west So that Austin and his companions that were appointed and sent by this Gregory to establish the Church of Christ in England Baptizing such as were added to the Church and setting Pastours over them had a lawfull and valid mission at least for the maine and therefore their Acts both of Baptizing and Ordaining Ministers were valid also 3. Whereas he stiles Austin our Saint Austin the Monk 't is either ignorantly or deceitfully as before for those that were called Monachi which we render Monks in some of those first hundred years after Christ were as much different from those idle gluttons now in the Church of Rome called Monks as the Bishops of Rome then are from the Popes now Divinis rebus vacantes Mason The name signified some wholly devoted to divine things some wholly separating themselves unto the study of the heavenly mysteries of truth And so it was used then 'T is true since the Apostasie this name is become odious by reason of those swarms of luxurious idle belly-Gods that are of that Order in the Church of Rome However it was not so at first nor at that time when Austin was sent in this Nation The g Alsted Parat Theol. de Mon. Incredibile est quantum a majoribus suis degeneraverunt Sayes an Ital. Papist word then had a better acceptation and signification and was taken up no doubt by pious men Wherefore the P. G. Routed doth not deal plainly with his Reader if he knew this as I confesse I think he did not in calling Austin a Monk in contempt when as it was the wickednesse of after times that made this name contemptible and odious that had before a better use 4. Though Austin was a Monk before his mission into this Land yet at his comming over he was Ordained a Bishop h Se Mason de Min. Aâ—gl 〈◊〉 c. 5. either by the Bishops of Germany as Gregory or else by the Bishops of France as Beda writes and so he ordained with the help of others those Ministers that were ordained here So that now see what is become of his great leading Argument The Ministers of England are Antichristian because their Ordination came from the Pope by the meanes of Austin the Monk who was sent hither to establish the Romish faith The History being fully cleared up it appears to be a meer bug-bear and so far from making against our Ministers that it abundantly vindicates them and their Ordination As for the truth of the relation I have pointed at some in the margent for the confirmation of the same And whoever is verst in History knows it to be as certain as History can make a thing and that is as certaine as any thing is that we doe not see No man knowes that there was such a one as Austin or a Bishop of Rome that sent him hither but by humane History and by the same know you that my relation of this matter is true I speak to the weak As for his five other Arguments they being nothing else but an heap of most malicious and wicked slanders I shall say nothing to them He sayes our Ministers are Antichristian because 1. The P. G. Routed They doe not Christs worke 2. They desire to sit in Christs seat 3. They are belly-gods 4. They are enemies to the fellowship of the Saints 5. They set up something like truth in the roome of truth in opposition to truth These are his five other Arguments to prove them Antichristian Answ This poysonous froth thou mayest easily scum off if thou hast but a little of the Spirit of the Gospel in thee I intend my Discourse principally for honest hearts wherefore saying no more I shall take my leave of The Pulpit Guard Routed having I think sufficiently scattered his worthy hoast of answers and Arguments which he hath gathered up against Christ and the truth I shall onely advise thee Never credit boldnes more for this mans sake But seriously weigh all things in the ballance of the Sanctuary Try all things hold fast that which is good A POSTSCRIPT Advertisement To the READER THere is another dangerous pestilent blasphemous Booke of this Colliers against Ordinances yea and against the Person and Offices of Christ which I did endeavour to get while I was answering this but could not I know not whether he will make reply to this that I have written Possible he may 'T is easie for a man to multiply Answers if he take no care to speake pertinently If he should Print another such answer to me as The Pulpit Guard Routed is to Mr Hall I shall promise him never to take the pains to reply Thou mayest well think he spake his best in answer to Mr Hall and if that notwithstanding all his boldnes and confidence in writing be so weak absurd and impertinent as thou mayest perceive by reading my reply sure if he should put on double the confidence in writing another answer I suspect and so mayest thou 't will be for strength of Argument like the former which if it be I shall be coutent to suffer him to have the last word supposing that none of those whose good I aim at will count his cause best that speaks last This that is now swollen into a Treatise was intended at first onely as a Monitorie Epistle in two or three sheets to stop the gangrene of his Errours from spreading among Christians I ut I met with such variety of absurdities so boldly and dangerously laid downe in his Discourse to entrap the weake that I could not well be shorter then I am The Lord give thee understanding in all things February 14. 1651. IMPRIMATUR Edmund Calamy