and shall eat your Flesh as Fire ye have heaped Treasure together for the last Days In which Places the last Days cannot reasonably be understood of the time of Ierusalem's Destruction But to shorten the Work I will grant him that the Last Dayes did then begin to which that Prophecy had relation let him prove that the Last Dayes are at an end or that the Spirit was to be poured out in some part only of the Last Dayes and not in all if he will have the pouring forth of the Spirit to be now ceased Our Saviour when he promised to send the Comforter told his Disciples He should abide with them forever And at that very time when he commanded his Disciples to wait at Ierusalem to receive the pouring forth of the Spirit he promised to be with them alwayes even unto the End of the World I have now done with his Discourse upon this Subjâ—ct namely of Humane Learnâ—ng and Divine Revelation I will add a Testimony or two of other men of sufficient Note and Credit to shew we stand not alone in this matter and leave the whole to the impartial Reader 's Judgment The first shall be of W. Tindall a faithful Martyr who thus writes It is impossible to understand in the Scriptures more then a Turk for whosoever hath not the Law of God written in his Heart to fulfill it Again Without the Spirit it is impossible to understand them And in his Answer to Morâ—'s Dialogue he sayes When thou art asked why thou believest thou shall be saved â—y Christ answer Thou feelest that it is true and when he asketh How thou knowest that it is true answer Because it is written in thy Heart if he ask Who wrote it answer The Spirit of God and â—f he ask How thou camest first by it tell him Thou wast inwardly taught by the Spirit of God and if he ask Whether thou believest it not because it is written in Boâ—ks or because the Priests so preach answer No not now but only because it is writtâ—n in thy Heart and because the Spirit of God so preacheth and so testifieth unto thy Soul c. Thus far Tindal To him I will add Iohn Iewel a zealous Defenceâ— of the Protestant Religion The Spirit of God sayes he is bound neither to Shaâ—pness of Wit nor to abundance of Learning Oft-times the UNLEARNED see that thing that the LEARNED cannot see Therefore saith Christ I thank thâ—e O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes even so Faher for so it seemeth good in thy sight Mat. 11. Therefore adds he Epiphanius saith Only to the Children of the Holy Ghost all the Scriptures are plain and easie Again True it is sayes he Flesh and Blood is not able to understand the Holy Will of God without SPECIAL REVELATION therefore Christ gave Thanks unto his Father for that he had revealed his Secrets unto the Little Ones and likewise opened the Hearts of his Disciples that they might understand the Scriptures Without this SPECIAL HELP and prompting of God's Holy Spirit the Word of God is unto the Reader be he never so wise or well LEARNED as the Vision of a sealed Book But this Revelation is not special unto One or Two but GENERAL unto ALL them that be the Members of Christ and are indued with the Spirit of God Thus far Iewel These men we see although themselves very well learned yet aâ—cribe not their Knowledge of God and their understanding of the Scriptures unto their Humane Learning â—tudy or Natural Abilities but to the Inspiration and Revelation of the Divine Spirit Bâ—t let us further observe what some others also of that Age have said on the same Subject Iohn Bradford an eminent Martyr in his Answer to the â—rch Bishop of Yâ—rk says thus We do believe and know the â—criptures as Christ's Sheep not because the Church saith they are the Scriptures but because they be so being thereof assured by the same Spirit that spake them I. Philpot another Godly Leaâ—nâ—d Martyr having in the beginning of his Bâ—ole written this Sentence Spiritus est Vicarius Christs in terris i. e. The Spirit is Christ's Vicar or in Christ's stead on Earth gave this Answer to B. Bonner inquiring the Reason of his so writing Christ since his Ascension worketh all things in us by his Spirit and by his Spirit doth dwell in us c. I conclude with Bullenger Unless the Holy Spirit inspire our Minds and guide our Tongues we can never either speak or hear any thing concerning him with any Worth or Profit For as none knoweth the things of God but only the Spirit of God so men fetch the understanding of Divine Things and Knowledge of the Holy Ghost from NO WHERE ELSE then from the same Spirit By this Reader thou mayest see that it was not Humane Learning Natural Study or Vniversity Education that these Good Men trusted to of old for the right understanding of the Scriptures but the Spirit of God which dwelt in them from which they received the Understanding of Heavenly Things CHAP. IX Of Tythes I Am now come to the Priests Delilah the very Darling and Minion of the Clergy TYTHES which were wont to be claimed as of Divine Right but I do not find this Priest hardy enough to adventure his Cause upon that Title No though he pretends to be a Minister of the Gospel yet he takes the Law for the surer holding and therefore betakes himself chiefly to that Yet something he would say for the other too though not so much from himself as others Let me tell you sayes he that those that insist upon the Divine Right of Tythes as much as to say I do not derive them not from Levi but Melchizedeck It is then inquirable Whether or no Tythes were ever due to Melchizedeck That which should make them due must be a Command They were not due to the Levitical Priesthood until they were commanded to be paid but after they were commanded to be paid they beâ—â—me due and so long as that Command stood â—n force it was an Evil to detain them But we do not find throughoâ—t the Scriptures any Command from God that Tyâ—hâ—s should be paid unto Melchizedeck With what Reason then can any affirm â—hat Tythes were due unto him That he did once receive Tythe of Abraham I grant but that it was not a proper Debt or just Due belonging to him and which Abraham had done Evil in detaining I offer these Reasons to prove First That Moses sayes expresly He gave him Tythes He does not say He paid him Tythes but He gave him Tythes which the Apostle referring to useth also the same Phrase To whom also Abraham gave a Tenth Part and again Vnto whom even the Patriarch Abraham gave the Tenth c. To gave we know imports one thing to aâ— another
would soon take me away I should now have done with this Subject but that the Priest offers some Examples from both old and new Testament I shall take notice of those only which he brings from the new as nearer to the purpose having before shewed the Difference between the States of the old Testament and the new He saith St. Luke dedicating his Gospel to Theophilus salutes him with the Tuâ—e of most excellent Theophilus chap. 1.3 And St. Paul to Festus an Heathen addresseth himself with the Title of most noble Festus Acts 25.26 Answ. These are not properly Titles but Epithâ—â—s as wise learned patient merciful just and the â—â—ke which might be used without Flaâ—â—ery to the Persons if they to whom they were used were tâ—â—ly excellent or noble for the greek Word is the same in both But more particularly to the first We find the same Luke did afterwards to the same Theophilus dedicate his Treatise of the Acts of the Apostles without any either Title or Epithet at all but barely thus The former Treatise have I made O Theophilus and yet this was written after the other in his riper years and when he had made a further Progress in the Christian Religion and none I Hope will think so good a man went from better to worse 2 dly As for Paul's Address to Festus which is the same with Luke's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in both and might as well have been rendred most excellent he had Reason to use it to him for in Justice and courteous Deportment he excelled all other Magistrates that Paul had been brought before But the Priest adds That Paul did not abridge Agrippa of his Royal Titles but called him King Answ. Agrippa was a King and the Title related to his Office therefore Paul might well give it and it is observable he gave it barely he did not add most Sacred Majesty Dread Soveraign or the like But seeing Paul said only King Agrippa â— and that Agrippa was the Name and only King the Title I see not how this man will make Titles of one Word unless by the same Figure whereby he makes one Man two that he may say you to him Another instance he brings of Barnabas and Paul crying among the People Sirs why de ye these things Acts 14.15 Answ. The place is mis-rendered The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza's Latin â—viri from both which it ought to be read Men why dâ— ye these things But St. Iohn he sayes writes to the Elect Lady Answ. Who she was in what Relation Iohn stood to her or how far her Temporal Power might extend does not appear But this is certain that Iohn was a Plain Simple Down-right Man not addicted to flatter or complement any as may well appear by the Stile of the Epistle wherein he frequently uses the honest plain Language of Thee to her So that this I take for granted that he used not the Title of Lady which yet signifies no more then Mistress or Dame as a meer empty vain or flattering Title devoid of all Relation since so to have done had not been right and sound as I have shewed before And that it was not his manner to give Titles where there was no just Ground or Relation for them may appear from his third Epistle where writing to Gajus he does not call him Rabbi or Master Gajus but simply sayes The Elder unto the Well beloved Gajus If therefore the Priest will have it that Iohn gave the Title of Lady in Complement only let him prove it Sarah he sayes was commended by Peter not only for obeying Abraham but also for calling him Lord 2 Pet. 3.6 Answ. Abraham had a Lordship or Power over her as he was her Husband She acknowledg'd it in obeying his Commands Here was Government and Subjection and Lord or Master which imports the same was a relative Title to it I have now done with this Head But before I pass to the next I must take a little Notice of a Passage of his which although it relate not directly to this Matter yet may pertinently be applyed to another It is this You must know sayes he pag. 25. that the Scribes and Pharisees had so far incroacht upon Christ's Prophetick and Regal Offices that they had usurped an absolute Authority and Dominion over the Faith and Consciences of Men imposing the Traditions and Invention of their own Brains as so many absoâ—ute Laws in the Church of God From these words of his may be observed First That Authority and Dominion over men's Faith and Consciences are the Prophetick Regal Officâ—s of Christ. 2. That the Imposing of the Traditions and Inventions of mens own Brains as so many absolute Laws in the Church of God is an Vsurping Authority and Dominion over the Consciences of men 3. That they who so Vsarp Authority and Dominion over the Faith and Consciences of men do Incroach upon the Prophetick and Regal Offices of Christ. 4. That they who thus Incroach are not Christians but Scribes and Pharisees Another Saying he has somewhat to the same purpose a little lower where speaking of a Father after the Spirit to whom we are subject in all things which concern the Spirit he adds For of our Souls Spirits and Consciences as we can have no Father so we can have no Master upon Earâ—â— pag. 26. Whence I take it to be a fair Consequence That no man upon Earth hath Power to Impose any thing upon the Conscience of another But this being beside my present Business let it suffice to be only hinted in transcursâ— as it were and by the by CHAP. IV. Of Confession FRom contending for empty and vain Titles he comes in the next place to Confession of Sin and that not without very good Reason for if as the Wise Man said In the Multitude of Words there waâ—tâ—th nâ—t Sin doubtless in a Mâ—ltitude of 〈◊〉 Vain Flattering and Untrue Words Sin mâ—st much abound But Câ—ntessâ—â—g unless he also forsake will stand him in little stead In the Mannagement of his Discourse on this Head he makes his Parishioner a meer Baby that he may throw him down the more easily For the Parishioner objecting That they Confess themselves miserable â—inners He asks Whether Confession of Sin be the Duty of every humble Penitent The Parishioner grants it is a Duty Then sayes the Priest the sum of your Accusation lies here that we live in the practice of a known Dâ—ty p. 29. Hereupon he makes his Parishâ—onâ—â— â—neak off thus I confess I took up this Argument too hastily Answ. And as hastily he lets it fall But let us righty staâ—e the Caâ—â— That it is the Duty of every humble Penitent to Confess his Sins is not doubted but the Question is Whether a constant Course of Confessing be a Duty for that implies a constant Course of Sinning Whereas we know that baâ—e Confessing of Sins without Forsaking them avails little But it is He that Confesses
by the Rabbins and Jewish Doctors of old the Bishops and Clergy men in the Arrian and other Controversies the Cardinals Iesuits and Popish Priests in latter times How came it to pass that these men wrested the Scriptures was it for want of Humane Learning that could not be for that most of these men were profound Schollars great Linguists Vniversity men men of much Reading and great Learning is undeniable and yet these are the men that of all others have wrested the Scriptures most frequently and most perniciously What was the Reason of this surely if Humane Learning had been designed by God as the proper and necessary means of understanding the Scriptures aright they who had so much of that Learning should have understood them better then they did then whom none hath ever understood them worse nor is it a thing to be wondred at by any who shall consider the words of Christ I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the wise and prudent and hast revealed them unto Babes even so Father for so it seemed good in thy sight Here then is the true cause why these learned men wrest the Scriptures They seek to understand them by that Wisdom from which the true Sense of them is hid they trust too much to their Brain Knowledge and Humane Learning and with that undertake to interpret Scripture not waiting for the Guidance of the Holy Spirit whose Office alone it is to lead into all Truth Experience therefore shews by the Errors of learned men in all Ages that Humane Learning whatever this Priest says is not the Key that can open the Scriptures aright none having more missed of the true Sense of them then they that have sought it by that Learning But saith he Though the Apostles were unlearned when Iesus called them yet to the Eternal Honour of Learning he made them learned in all Tongues by a Miracle before he sent them abroad to teach all Nations teaching us thereby that men wholely illiterate are not fit to preach the Gospel Answ. This at first Sight makes a shew as if it had something in it but look well upon it and it appears to be but a meer empty Flourish Christ he saith by a Miracle made his Apostles learned in all Tongues before he sent them abroad to teach all Nations Well what doth he infer Teaching us thereby saith he that men wholely illiterate are not fit to preach the Gospel Herein is a Fallacy he should have said if he would have said any thing to the Purpose that men wholely illiterate are not fit to preach the Gospel to all Nations which if it were true as it is not for illiterate men may speak by Interpreters which also was in use in the Primitive Church what is it to the Purpose If not having all Languages they should not be fit to preach to all Nations because all Nations could not understand their Speech will it therefore follow they are not fit to preach to their own Nation that doth understand their Speech But these Words All Nations he was willing in the last Clause to leave out that he might beguile the ignorant into a Conceit that none but Book-learned men can preach the Gospel but though he may twattle after this rate to his Parishioner whose Respects to his Person may perhaps induce him to swallow any thing that comes from him yet let him not think to impose such Sophistry upon us as ignorant as he takes us to be we understand Words better then so The Gift of Tongues to the Apostles doth not imply that men wholely illiterate are unfit to preach the Gospel What was the End of the Gift of Tongues was it to give the Apostles themselves the Knowledge and Vnderstanding of the Gospel was it to enable them to preach the Gospel sincerely and truly or was it that they might express themselves to the Understandings of those several Nations to whom they were to preach They were commanded to preach the Gospel to all Nations which that all Nations might understandingly hear it was expedient it should be preacht unto them in their respective proper Languages which that it might be the Use of Tongues was requisite and therefore given unto them who were designed to that so Vniversal Ambassage Observe then Reader what was indeed the very Reason and proper Service of Tongues namely that all Nations might hear and understand what was spoken So that the Gift of Tongues was not designed to enable the Apostles to preach the Gospel in such a Sense as if they had not been able to preach it at all without them but to enable them in the preaching of it so to express themselves in every Nation 's proper Dialect that they to whom they spake might understand what was spoken to them but as for the Ability which they had to preach the Gospel simply it self without Relation to other Nations that they received immediately from the Holy Ghost which was poured forth upon them and dwelt in them and by Virtue of this indwelling of the Spirit the most illiterate amongst them were able to preach the Gospel fully and effectually to those of their own Nation and any other who understood their Language without the additionall Gift of Tongues but the Priest in comparing humane Learning with the Gift of Tongues and then inferring that because the use of Tongues was needful to the Apostles in order to preach the Gospel to all Nations who could not otherwise have understood them therefore humane Learning is needful yea absolutely necessary in order to preach the Gospel to them of their own Nation and Language and who can understand us as well without it In this I say he covertly imposeth a Falshood upon his Reader which he ought not to have done He might rather have inferred thus That if the Apostles having received the Promise of the Father in the pouring forth of his Spirit upon on them were thereby enabled and fitted to preach the Gospel to their own Country-men in their own Mother-Tongue without the help of other Languages then such now as have received the same Spirit whether in the same measure is not material it being sufficient if the Measure received be suitable to the present Service are thereby made able to preach the Gospel in their own Mother-Tongue to such as understand that Tongue without the help of Humane Learning and this sets Humane Learning quite aside as to any Necessity of it in preaching the Gospel But he saith There was great Reason for choosing illiterate men then in order to the most succesful Promulgation of the Gospel and the Glory of God for had our Lord chosen the Philosophers and learned Rabbies of the time his whole Doctrine might have been opposed with greater Force of Argument and would have lost much of its Reputation by being ascribed to such mens Invention as if its Success had been wholly owing to their
Skill and Learning and not to the mighty Power of God Answ. The Reason holds good still Experience shews that these learned men that call themselves Ministers of the Gospel now do extol and cry up their humane learning beyond the Power of God for they make that Learning such an indespensible Qualification and of such absolute Necessity that though a man be indued with Power from on high though he hath received the Promise of the Father though he be full of the Holy Ghost and of Faith yet if he be not skâ—lled in humane Learning or at least supposed to be they say he is not fit to preach the Gospel But he saith That was a time extraordinary the Disciples being to plant the Gospel in all Nations and probably understanding no Language but the Syrian Christ therefore rains upon them cloven Tongues whereby they were capacitated to preach the Gospel to all People and Nations under Heaven page 100. Answ. If that was an extraordinary time and occasion in and upon which Tongues were given he is the more to blame for inferring from thence a Necessity of Humane Learning in ordinary times and upon ordinary occasions He should have remembred what himself saith page 128. That it is a most grand Fallacy to draw an universal Conclusion from particular Premises But a time he saith was coming when these Tongues should cease the main Work being done page 101. Answ. 'T is true Tongues being given but for a particular Service were to cease that Service being answered but the Teaching of the Spirit was not to cease it had no Dependency upon Tongues and therefore was not to cease with them it was before them and was to continue after them The Comforter the Spirit of Truth which Christ said he would pray the Father to send to his Disciples was to abide with them forever and he was to be their Teacher and to guide them into all Truth Besides the Apostle Paul writing to the Church at Ephesus amongst whom being of one Tongue there was no need of Tongues and by whom we read of no Miracles wrought tells them He ceaseth not to pray for them that God would give them the Spirit of Wisdom and Revelation in the Knowledge of himself From whence it is evident First That divine Revelation had no Dependence upon Tongues or Miracles Secondly That although Tongues were for a particular Service and Season and therefore were to cease yet that the Ministration of the Spirit by divine Revelation was not to cease but to continue in the Church of Christ therefore also he exhorts the Thessalonians not to quench the Spirit 1 Thes. 5.19 But he saith It would be presumption in them who pretend to be the Apostles Successors to expect to receive all Gospel Knowledge in the same manner and in all those Wayes wherein it was communicated to the Apostles page 101. Answ. How far he will strain the Word all in the last Clause I know not but if by all those Ways he intends no more then an inward Manifestation and immediate Revelation of the mind and Will of God to them by the Spirit of Truth which dwells in them I will adventure to tell him it is no Presumption at all in those who are the Apostles Successors to expect to receive the Knowledge of the Gospel in the same manner for as our Saviour prayed not for them only but all such also as should believe on him through their Word So what he promised concerning sending the Comforter to be in them to teach them to take of his and shew it unto them to guide them into all Truth and to abide with them forever he did not promise with Restriction and Limitation to them only but with an extensive Relation to all that should believe on him This appears First from the Words of Christ He that believeth on me as the Scripture hath said out of his Belly shall flow Rivers of living Water But this spake he of the Spirit which they that believed on him should receive This is spoken indefinitely of all Believers without any Restraint to Persons time or place for the Invitation is general If any Man thirst let him come unto me and drink c. Secondly It does appear that this inward immediate and spiritual Teaching was known and received by the Saints of old in general of whom we read not that they spake with Tongues or wrought Miracles The very little Children Babes in Christ to whom Iohn writ had received the Anointing Ye have an Vnction from the holy One and ye know all things the Anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same Anointing teacheth you of all things and iâ— Truth and no Lye and even as it hath taught you ye shall abide in him Hence it is manifest that in the Primitive Church the Saints in general had the Spirit poured on them had the Anointing in them that the End of it was to teach and guide them and that they were taught and guided by it Thirdly Besides this inward and immediate Teaching of the Spirit of God by which the Knowledge of the Gospel is communicated being the very End for which the Conforter was sent and as I may say the natural Effects of his coming implied in those Words of Christ He shall teach you all things he shall testifie of me he shall receive of mine and shall shew it unto you he shall guide you into all Truth c. it must either be granted that these Effects of his Coming are now received and known in the true Church or denied that the Comforter is now received and doth abide with Believers at all The Consequence whereof would be that Christ hath left his People Comfortless which he hath assured them he will not do but if the Comforter the Spirit of Truth be now to be expected he is faithful that promised if he is to be in the Saints and to abide with them forever if his Office be to testifie of Christ to receive of Christ's and shâ—w it unto them to teach them all things and to guide them into all Truth I hope Reader thou wilt not think it Presumption in them that are truly the Apostles Successors in Faith and Doctrine to expect to receive the Knowledge of the Gospel in the same manner as they received it Again he saith it is as ungodly and absurd to depend upon extraordinary Revelations and Miracles while we neglect the ordinary means under which we live as it is for an Husbandman to give over his Husbandry in expectation of being provided for by daily Miracles page 102. And a little lower he saith Though God's Hand be not shortned but that it is in his Power to give the Church now the same Gift of Tongues of Working Miracles and the rest as he was pleased to do in the Primitive Age of the Church c. Answ.
constant Method in regard they come naked without any Miracles to attest them for when did God ever send any new Doctrine and did not also give the Preachers thereof a Power of Working Miracles c Answ. This all depends upon the word New New Revelations and New Doctrines which â— have before shewed to be a Mistake and that we are not concerned therein if by Nâ—w Doctrines he means such Doctrines as are essâ—ntial to Salvation we do not pretend or expect to have any New Gospel or such New Doctrines revealed to us but we say the Good Old Gospel and the Doctrines of it which were of old revealed to the Apostles and Saints in the first Ages of Christianity and which are declared of in the Scriptures of Truth are now after the long Night of thick Darkness which hath covered the Earth and that general Apostacy wherein all the World wondred after and worshipped the Beast and the Inhabitants of the Earth were made drunk with the Wine of the Fornication of the great Whore of which all Nations had drunk again revealed by the same Spirit which Christ promised to send to his Disciples to be in them to teach them all things to guide them into all Truth to take of his and shew it unto them and to abide with them forever the Spirit of Christ being still free in his manifold Discoveries and Revelations beyond Utterance the highest Degree whereof is in no wise repugnant to those Essential Truths declared of in Scripture And it is observable that although the Gospel was preached in Demonstration and Power by the Apostles and Disciples in the Beginning and that too universally yet Iohn in his Vision of the future State of the Church saw the Gospel preacht again by an Angel flying in the midst of Heaven thereby intimating that the Gospel should be preached in the Demonstration of the Spirit and Power after the â—postacy as well as it had been before Yet we read not of any Miracles he wrought though he was an Angel Yet in the next page he has another fling at New Revelations which he sayes do manifestly contradict the Faith of the primitive Christians Answ. To this I shall not need to say much Let them look to it whom it concerns That it concerns not us I have already shewed The Faith which we have received is the same with that of the primitive Christians the Author of it is the same the Finisher of it the same and we have received it after the same manner that they received it of old namely by the Gift of God But other Gospel then that which they had we do not expect Again in pag. 106 107. Upon his old Text of new Revelations he runs into an Extravagant Vein of Rayllery charging us with Falshood Rayling Nonsense and Blasphemy that we would bring the World into Egyptian Darkness and all this and much more for a Dream a meer Fancy a Miserable Mistake c. that we follow a False and Fantastick Light and adore a Lye for divine Revelation c. Answ. In this Case what fitter Answer can be given then that which Michael gave the Devil The Lord Rebuke thee Unhappy Man whom nothing less would satisfie then to dash himself against that Stone which if it fall upon him will dash him to pieces 〈…〉 enough that he hath reviled and vilified â—s throughout his whole Book but he must also blaspheme the Light of the Son of God and the Operaâ—ion of the Holy Ghost in calling the one a False Fantastick Light and the other a Lye Well let him remember that the Apostle hath said He that despiseth despiseth not Man but God who hath also given unto us his good Spirit And let him beware of persisting in this Course lest he bring on himself an irreversible Doom which he may read Mat. 12.31 32. Yet would not this man for all this be thought to deny all Revelation neither For sayes he I own those Revelations which are upon Record in the holy Bible which iâ— the Word of God wherein he hath revealed his Will to the Church c. pag. â—07 Answ. He seems not rightly to understand Revelation but rather to have taken in some strange Notion concerning it I would gladly know of him how he would be understood when he sayes God has revealed his Will to the Church in the Holy Bible He sayes The Letter is not the Word but the Sense pag. 96. Does he mean then that this Sense is so revealed in the Bible that he that reads the Letter though he hath no Assistance therein but only his own natural Understanding shall be sure to find the true Sense and understand the Will of God This his words import Yet this he cannot reasonably intend if he will consist with himself because he else-where not only urges the Necessity of Humane Learning but also confesses the Spirit doth help them to understand the Scriptures and that they therefore pray for his Assistance therein pag. 103. But if he means that the Will of God is so revealed in the Scriptures that they can understand it with the Help and Assistance of the Spirit but not without which is the fair import of confessing the Spirit doth help and praying for its Assistance therein what else then I pray is this but to say They can understand the Will of God in the Scriptures when the Spirit revealeth it unto them but not otherwise For if they could understand the Will of God without the Help of the Spirit in vain do they invoke his Assistance but if they cannot understand the Will of God in the Scriptures without the Help of the Spirit and therefore implore his Assistance that shews the Necessity of the Spirit 's Teaching and if the Spirit vouchsafe his Help and do open and make known the Will of God to them that is Revelation How egregiously absurd then it is for this man to exclaim as he does against Revelation who upon his own Principle cannot understand the Will of God without it let the Reader judge But he charges the Quakers with saying The Bible is a Dead Letter but the Word of God is Quick and Powerful so is not the Bible p. 107. Answ. The Word Bible signifies a Book and the Book or Bible the Priests call the Word of God This Man called it so but just now I own said he those Revelations which are upon Record in the Holy Bible which is the Wâ—rd of God pag. 107. Hereupon to shew them how grosly they mistake they have been sometimes asked How it can be that the Bible should be tâ—e â—ord of God seeing the Word of God is quick and powerful and the Bible or Bookâ— a Dead Letter Some of them being by this a little awakened to avoid the Absuâ—dity tell us They do not 〈◊〉 can that the Letter is the Word of God but the Sense so says this man p. 96. But why then do they mean one
our Souls and the forgiveness of our Sins which shews it to be an Effect of that Popish Doctrine of meriting Salvation by good Works and that he granted this as an Expiation for his Sins Here now Reader thou maist see what he was whom this Priest calls a Nursing-Father of the Church and what Church it was he nursed He was bred a Monk made a Deacon then a Bishop absolved from these Vows by the Pope went in great Devotion to Rome gave there an Hundred Marks a Year to buy Oyl to keep the Lights burning in St. Peter 's Church as they call it another Hundred for the same Vse to St. Paul 's and a third to the Pope and granted this famous Charter as the Priest calls it for Tythes to the Idolatrous Priests of the Church of Rome as an Expiation for his Sins and a means to merit Heaven according to the impious Doctrine of that Idolatrous Church and yet this is the Basis or Foundation that my Opponent a pretended Protestant and one that would be taken for a Minister of Christ hath laid whereon to build his Claim to Tythes as a Gospel Maintenance namely The famous Charter of King Ethelwolfe to which he ascribes â—oâ— great Virtue and Efficacy that he saith If Tythes were not due by a divine Appointment they are now due by a voluntary Dedication of them How suitable this Dedication of them is to be pleaded and insisted on by a Protestant Minister not to say a Minister of the Gospel in respect both of the Person dedicating the Persons to whom and the End for which the Dedication was made let every true Protestant judge To manifest yet further the Corruption of that time and Apostacy of that Church I will here add what the Clergy on their Part undertook in Consideration of the said Charter to perform accordâ—ng as I find it set down by Spelman in his Brittiâ—h Councils out of Malmsbury and Matâ— Westminster It pleasâ—d aâ—so saith Malmsbury Alhstan and Swithin the Bishops of the Churches of Shirburne and Winchester with their Abbots and the Servants of God to appoint that upon the Wednesday in every Week all our Brethren and Sisters at every Church should sing fifty Psalms and every Priest say two Masses one for King Ethelwolf and another for his Nobles that consented to this Gift for a Reward and fâ—r an Abatement of their Offences Pro mercede et refrigerio delictorum suorum are the Words Mat Westm. hath Saluâ—e instead of Mercede and that they should say for the King so long as he lived Oremus Dâ—us qui justificas for his Nobles also while they lived Presende Domine but after they were dead for the Deceased King by himself and for the deceased Nobles in common And be this as firmly appointed during all the Days of Christianity as that Liberty is appointed so long as Faith encreasith in the Nationâ— the English And these things saith Ingulf speaking of the Charter were done at Winchester in the Church of St. Peter in the Year of our Lord's Incarnation 855. the third Indiction on the Nones of November before the great Altar for the Honour of Mary the glorious Virgin and Mother of God and of St. Michael the Arch Angel and of the Prince of the Apostles St. Peter as also of our holy Father Pope Gregory Malmesbury adds And of all Saints And the Charter saith Ingulf King Ethelwolf offered upon the Altar of St. Peter the Apostle But then saith the Parishioner they were given in a blind and superstitious Zeal which makes all void to us This saith the Priest is another mistake for Tythes being given to God for the Maitenance of his Ministry no Blemish in the Dedication of them can alter their Property page 146. Answ. Here he begins to speak plain perhaps before he was aware He tells us That by this Dedication Tythes were given unto God for the Maintenance of his Ministry I have shewed before that they were given for the Maintenance of the Popish Clergy for there was not at that time any other publick Ministry for them to be given to Now then when he shall say they were given to maintain God's Ministry can any other Construction be made of his Words then that he calls that Idolatrous Priesthood of the Church of Rome God's Ministers Next though it appears they were given by Papists to Papists for Popish Service that is in plain Protestant English by Idolaters to Idolaters for Idolatrous Ends yet he will not allow that they were given in a blind superstitious Zeal no that 's a Mistake he saith here and again page 147. speaking of those Papists that gave Tythes in an ignorant Zeal he adds in a Parenthesis as some suppose but we do not grant So thâ—n it seems the Papists Zeal in providing this Maintenance for those that were to perform their Idolatrous Worship was not a blind and ignorant Idolatrous Zeal Is this fit Language for a Protestant-Preacher's Mouth What Zeal is that I pray that upholds Idolatry by maintaininâ— Idolaters Is not that a superstitious blind Zeal And can any hearty Pâ—presâ—arâ—â—â—ny that to be the End of those Donations But he saith That no Elemâ—sh in the Dedication of them can 〈◊〉 their Property Answ. I perceive then he is for having all he can get be it dedicated by whom it will or bâ—â—r it will he wants nothâ—ng but Power to revive all the old Donations of the Papists given in the midâ—ight darkâ—sâ— of Popery to redeem thâ—ir Souls â—ut of a supposed Purgatory nay so gâ—neral iâ— hiâ— Assertiâ—n No Blemish c. that noâ—hing once dâ—dicated by whomsoever would seem to come amiss to him not the Offerâ—ngs of the Gentiles to their Heathenish Deities not the Endowments of the Turks to their Mahumetan Priests nor yet the Thirty Pieces of Silver The Price of Innocent Blood had Iudas chanced to have dedicated it would upon this Position have been unwelcome to this man could he once but have got them into Possession To make good his Assertion he offers a parallel Case as he calls it in Scripture That sayes he which comes nearest is the Case of Two Hundred and Fifty Men who offered Incense yet there was a vast Difference between them the Two Hundred and Fifty offer'd in a Stubborn Rebellious Manner and these in an Ignorant Zeal as some suppose but we do not grant p. 147. Answ. Observe Reader that this Case of Corah Dathan and Abiram with the Two Hundred Fifty Men offering Incense is brought to parallel the Dedication of Tythes by which he sayes they are now due The two hundred and fifty offered he says in a stubborn rebellious Manner and he calls it a Damnable Sin yet makes that a parallel Case to this of offering Tythes and sayes it comes most near it Has he not found out a pretty Parallel Has he not matcht his Case well But that sayes he which will give us most Light into our present Case are
Anastasius That Wax Tapers should be consecrated on the Holy Sabbath by Zozimus That Processiâ—ns should be made on Sundays as they speak by Agapetus All which were long before Austin the Monk came over But whether this Priest be Protestant enough to call these things Popish Corruptions and Superstitions I know not Let us go on still towards the time of Ethelwolfe's Charter on which he grounds his Settlement of Tythes Pope Constantine the first about the Year Seven Hundred called a Council wherein was decâ—eed That the Images of the Fathers should be painted â—pon the Wall of St. Peter 's Church Porch His Successor Pope Gregory the second when the Emperor Leo the third to remove the Cause of Idolatry set forth an Edict Commanding that all Statuâ—â— and Images of Saints Martyrs and Angels should be wholely taken away out of their Churches openly withstood the Emperor's Edict and saith Fasciuâ—us Temporum did anathematize the Emperor to boot And Pope Gregory the third who came next after not only called a general Coâ—ncil to establish the worshipping of Images but also took upon him to excommunicate the Emperor and which is yet more to depose him Zacharias the next Pope took upon him not only to absolve the French from their Oath of Allegiance but also to depose Childerick the French King and set up Pipin in his Stead as fitter for his Turn And had not Popery will this Priest say madâ— her Encroachments yet Not long after this Fourscore Years or more before Ethelwolfe's Charter Constantine the Second got the Popedom by evil means and by as evil keptit until at length he was pluckt down and his Eyes put out nor was he the first Pope of this Stamp The Author of Fascie Temp. confesses there were four more such infamous Popes before him Besides all this Bâ—da the Saxon who was draâ— long before Ethelwolf was born in his Ecclesiâ—stical History a bounds with Stories of strange kind of Miracles wrought by the Reliques of Popish Saints as Osâ—wald Hilda and others nor onâ—ly so but by the Wood of the Cross also and by holy Water But in the 14 th chap. of his 4 th Book there is particular mention of an Extraordinary Miracle wrought by the Intercession of Oswald King of Northumberland who had been dead long before So that that popish Doctrine of the Intercession of Saints appears by Beda to have been received in the then Church of England a great while before Ethelwolf's Charter for Tythes was thought on Many more Instances of this kind might be produced but these I judge sufficient to satisfie the Reader how greatly that Age wherein Ethelwolf lived and several Ages before were overcast aâ—d clouded with the Darkness and Ignorance of Popery and by what a blind Zeal and Superstâ—tious Devâ—tion the men of those timâ—s 〈…〉 Whence it may appear that Doctrines and Sâ—perstitious practices contrar to the true ancient catholick and apâ—tolick Church which is his Definition of Popery ad prevailed in the Church of Rome from which Austin came by which he formed his Church here before Tythes were given and conseqâ—â—ntly that Tythes had their Institution from Popery Unless the Priest will say that the Instances I have here produced are not superstitious practices are not Popery are nâ—t contrary to the true anciâ—nt Catholick and Apostolick Church which if he will say he need say no more to let us know what Religion he is of nor tell hâ—s Name till be come to Rome That which I desire the Reader to observe from this is that the Institution of Tythes since Christ's time the Voluntary Dedication of them so higâ—ly â—alked of and from which they are claimed to be now due the fâ—mous Charter of Ethelwolf so dearly hug'd by this Priest was but tâ—e Grant and Gift of a Pâ—rish Prince in an ignorant blind superstitious Zeal to the Idolatrius Priesthood of the Remish Church and for an Erroneous End But that which he thinks will help him off is this That Craâ—mâ—r Hooper Ridley Latimer Taylor and Bradford received Tythes page 149. Answ This will not do his Business That these were Godly Men and Worthy Martyrs I grant Yet will not their receiving Tythes make them either Lawful or less popish in the Institution The Lot of those good men fell in the very Spring and Dawning as it were of the Day of Reformation and it was their Happiness and Honour that they were faithful even to the Death to those Discoveries of Truth which they received But all Truths were not discovered at once nor all Vntruths neither But it being a Day of the Infancy of Reformation it pleased God in his infinite Wisdom and Tenderness to rend the Vail as it were by little and little and so discover things gradually unto them that they might go cheerfully on in their Testimony and not come under those Discouragements which the giâ—t of so many Difficulties at once might not improbâ—bly have brought upon them Nor will this seem strange to any who shall seriously consider that many of the blessed Martyrs who sealed their Testimony with their Blood and entred cheerfully the fiery 〈◊〉 had not so full and clear a Sight of all the Superstitions and Abominations which in the dark Night of Ignorance had crept into the Church of Rome as it has pleased God since to give Yet they being faithful to the Lord in what they did see weâ—e accepted by him and through Dâ—ath received a Crowe of Life Neither is it a fair way of reasoning because some who lived but at the Day-break as it wâ—re of Reformation did not at that early Hour discover the whole Mystery of Iniquity although they did a great part or bore Testimony against every particular Evil in the Church of Rome although they did against a great many thence to argue that the Mystery of Iniquity extended no further then was discovered unto them or that there was no other Evil in the Church of Rome but what they testified against especially since we find divers things which they took little or no Notice of plainly condemned and zealously witnessed against by others who are acknowledged to have been in their respective times Coâ—fâ—ssoâ—s of and true Witnesses for God against the Corruptions and Superstitions of the Romish Church as well as they so that what my Opponent saith in another Case page â—14 You must not interpret one Scripture to overthrow othâ—â— plain Scrâ—ptures the same say â—in this he ought nâ—t to instance these menâ— receiving Tythes to overthrow or contradict the plain Testimonies of other faithful Seâ—vants of God who denied them but rather as in the Beginning of Christianity the Apostles did not all alike oppose the Ceremonies of the Law but Cirâ—cumcision and other Rites were born with and for some time used by some of them which in process of time were utterly rejected and denyed by all which yet neither ought to have been nor was
her Bowels So that in the Profits of the Land rightly computed the Labour Sweat Care Charge Skill Industry Diligence c. of the Husbandman are included and that inseparably for these are indeed the Instrumental Causes of Production To admit then a Power in any man to give the Tythes of the Profits of his Land beyond his own Life were to suppose a Power in that Man to give away the Labour Care Skill Charge Diligence Industry of another But that Reason gainsayes For though a man may give away his own Pains Charge c. may make himself a Bondslave if he will and devote himself wholely to labour for others yet can he not impose this Condition upon others For as till it was voluntarily undertaken by him he was under no Obligation to it so in like manner until it be voluntarily undertaken by others they are under no Obligation to it Now for any one to plead that Ethelwolf or any other man hath given him the Tythes of the Profits of that Land that I possess or occupy is all one as if he should tell me that Ethelwolf or some other hath given him my Labour Pains Charges Care Skill Industry Diligence Vnderstanding c. seven or eight Hundred Years it may be before either he or I was born a thing most ridâ—culous and utterly inconsistent with Reason Nor is it more agreeable to Justice and Equity For if Ethelwolf a Papist gave Tythes to the Romish Clergy he did it upon a Consideration for the Health of his Soul and Remission of his Sins which he believed he might obtain in that Church by the Help of that Ministry to whom he gave his Tythes and Mediation of those Saints in Honour of whom he granted this Charter And on the other hand the Clergy undertook that all the Holy Brethren and Sister at every Church as they called it should upon eâ—ery Wednesday in the Year sing Fifty Psalms and say Two Masses one for the King and tâ—other for his Dikes or Nobles Here was a Consideration and such an one as in that day was thought valuable too But all that are true Protestants know full well that this Consideration is of no value now nor indeed ever was though by the ignorance of those Times it was then so reputed Now if the Consideration good or bad be taken away why should the Charge be continued If the End for which Tythes were given neither be nor can be now answered with what Justice or Equity can Tythes be now demanded But how much more unjust and unequal will it then appear that Tythes should be now exacted and extorted by a Protestant Ministry upon a Donation fraudulently obtained by a Popish Clergy If Tythes were ever indeed due to any by virtue of this Gift it must be to the Popish Priests and all the Rabble of their Religious Men and Women for to them were they given and that too upon such Terms and to such Ends as the Protestant Religion disowns and rejects How dishonourable therefore is it for a Protestant Minister to lay hold as it were on the Skirts of a Papist and endeavour to derive a Right to Tythes from that Church which hath long since anathematized them for Herâ—tiâ—ks and which they also were wont formerly to call Antichristian Besides the Reasons urged why Tythes are now due viz. the voluntary Dedication Donation and Charter will be certainly as strong and cogent if not somewhat more for the Payment of Tythes to the Popish Priests if ever they should be suffered to get up again for to them were they dedicated to them were they given to them was the Charter granted Nor has this Priest said any thing in Proof of his Claim to Tythes which might not as reasonably and in this Respect somewhat more colourably be said by one of the Popish Clergy One sayes a Maintenance in general is appointed in the Gospel so sayes t'other One sayes the Civil Powers and Nursing-Fathers of the Church have set out Tythes for that Maintenance so sayes t'other One sayes there was a voluntary Dedication of them a famous Charter given for them Aye so there was indeed sayes the other and which is more that Dedication was made to our Church in Honour of Mary the Glorious Virgin and Mother of God and in Honour of St. Michael the Arch-Angel and of Saint Peter the Prince of the Apostles and also in Honour of our Holy Father Pope Gregory as the words of the Charter in â—â—gâ—â—f are and that Charter was granted to us Thus Reader thou seâ—st that the same Reasons this Man uses to prove Tythes due to him a Popish Priest may as well use to prove Tythes due to him But as the Author to the Hebrews speaking of the Levitical Priesthood saith chap. 7.12 The Priesthood being changed which took Tythes there is made of Necessity a Change also of the Law which commanded Tythes so I say in this Case The Church of Rome and her Priesthood being cast off disowned denied and rejected There is a Necessity if ye will be true Christians and true Protestants that all her Dedâ—cations Oâ—lations Donations Grants Charters of Tythes Glebes Offerings Obventions Collations Terriers Endowments Beneficâ—s and whatsoever else is of the like Nature and crept in under the Corruption of her degenerate State be utterly renounced made void and cancellâ—d to all Intents and Purposes Besides the Injustice and Vnreasonableness of exacting Tythes will yet more plainly appear if it be coâ—sidered that if Tythes were a suitable Main câ—ance for a Protestant Ministry yet the Clergy now do nothing for the People nor indeed have any thing to do which can deâ—erve so great a Compensation For let it not be soon forgotten nay let the Parishioners in every Parish take notice that this Priest speaking of the present Clergy hath said Our only Work is to explain the written Word of God and apply the same page 86. Yet a little after saith page 92 93. Whatsoever is necessary to Salvation either to be believed or done as the History of Christ's Birth Death Resurectiâ—n and Ascension the Duties of the first and second Table the Love of God and our Nâ—ighbour â—ll the Evangelical Precepts and the Essentials of Religion are in some place or other in holy Scripture fitted to the most vulgar Capâ—câ—â—y and shallowest Vndâ—rstanding are mad such plâ—in and easie Doctrines that he that runs may read them being sitted to the Capacity of the most unlearned So that here nothing needs explaining all things necessary to Salvation are so plâ—in already Whatever then they explain and apply is by his own Confession not necessary to Salvation and this he saith is their only Work But is it not a great Injustice and extream Vnrighteousness in the Clergy to exact and tear from the poor Husband-man the Tenth Part of his Crop for only explaining and applying some thing that is no way necessary to the poor man's Salvation nor in that respect can do