the holy Scriptures appear more clear and intelligible in the Original and fountain Language then as they are conveighed unto us in the stream of Translations into other languages 2. The holy Scripture is full of Metaphors Multa dicuntur in sae Script 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis metaphora si de alia in aliam linguam transferatur ad verbum quibusdam quasi sentibus orationis sensus germina suffocantur Hier. in Eph. 4 and as Hier. observes When a Metaphor is transferred out of one Language into another if it be done exactly and to a word it loses its proper emphasis and the sense and fruitfulness thereof is stifled and choakt 3. There is no Translation how accurate soever can in all words and phrases punctually agree with the Original because there are but few words to be found in any language which have not divers significations II. The knowledge of Geography History Arts and monuments of antiquity For 1. The holy Scriptures being the Language of other Countreys how shall they understand them that know nothing of the situation of those countreys and places or of their rites and customes particular idiomes phrases and proverbial speeches which must needs seem strange improper and insignificant to them who know no more but the ordinary places customes and expressions of their own nation 2. The Scriptures are of all books in the world the most ancient now as times do alter and vary so do the customes and constitutions actions and affections manners and proverbial sayings of all people alter also hence the 14. chapter of the 1 Cor. is so hard to be understood Because those customes are so long since out of date And this may seem to be one reason why God in his wisdome hath so often altered his waies of dispensation and the revelaton of his truth unto his Church and 't is the ground of that wise direction of the Father Distingue tempora intelliguntur Scripturae he must warily distinguish betwixt ancient and modern times that will rightly understand the Scriptures III. The knowledge of Rhetorick Logick c. by the help whereof we are enabled to take notice 1. Of those tropes and figures and metaphorical expressions whereof the holy Scripture is full to know what is properly and what figuratively expressed what is the literal and what the mystical sense therein what is delivered by way of History and what by way of parable and similitude what by way of command and what by way of counsel to compare the more obscure and dark places with the more plain and perspicuous the like saying in one place with its like in another and the differing and unlike with its unlike and differing expression 2. To observe the causes and grounds the scope and drift of every saying with the reasons and arguments to enforce it and warily to distinguish betwixt the substance and circumstances of each command and admonition 3. By way of Logical Analyse to open divide and resolve the holy Word into its proper parts that each who hears and reads the same may know his own portion and what particularly is applyable to him An art which Timothy was commanded to study for Study to shew thy self approved a workman that needeth not to be ashamed rightly dividing the word of truth 1 Tim. 2.15 IV. The knowledge of natural causes vertues operations and effects which is the sum of Natural Philosophy For 1. The holy Scripture as well sets forth unto us the works of God Adore scripturae plenitudinem quae mihi factorem manisestat facta Tert. cont Herm. as his words of command admonition c. Witness the history of the creation Gen. 1. which is in it self a little epitome of all natural Philosophy and the admirable discourses of Gods works in the book of Job and in the Psalmes of David and many other places and this because the works of God are as the great Basil styles the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of Gods knowledge For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead Rom. 1.20 The most wise God who hath revealed himself unto us in his works as well as in his word hath also used the one as a means to illustrate and clear the meaning of the other so that as the word of God sets forth his marvellous works so by his works and by similitudes and resemblances taken from his creatures he teacheth us in his word both the knowledge of himself and of his holy will touching the waies of his worship witnesse the manifold commands and admonitions expressed under the notion of several creatures The Oxe and the Asse the Stork the Crane and the Swallow Isa 1.3 To exemplifie but in one text which is also a positive command of the Gospel Mat. 10.16 Be ye therefore wise as Serpents but innocent as Doves He then that knowes nothing of the nature of the Serpent and of the Dove how shall he understand the meaning or yeeld obedience to this command And that very appearance of the holy Ghost in the shape of a Dove upon our Saviour Mat. 3.16 Act. 2.2,3 and in winde and fire upon his Apostles implies the necessity of this price of humane Learning to understand something of the properties of that creature and of these elements to understand aright the several qualifications of the holy Ghost V. The knowledge of moral Philosophy for rightly to understand the nature properties c. of moral vertues must needs conduce exceedingly to the right understanding of the perfection and excellency of spiritual graces the one being but the elevation and raising up of the other to an higher pitch of perfection The light of nature being not extinguished but made more clearly seeing by the light of Grace And the guidance of natural reason being not abolisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Diol cum Tryph. but rectified perfected and confirmed by the dictates and commands of the holy Christian Faith Therefore Justin Martyr stiles Philosophy meaning I believe natural and moral Philosophy as subservient to Divinity The greatest possession and most acceptable unto God as the means whereby we are brought to the knowledge of God and of his holy will CHAP. XI Of the Analogie of faith and the Doctrine of the Church TO the right understanding of holy Scriptures 't is further required to know what sense and meaning the ancient Fathers the learned and pious Doctors of the Church in all ages have given of them for no Scripture is of private interpretation But interpreted and understood it must be according to the general Canon or Analogie of Faith that faith which was once given to the Saints by the Apostles the articles whereof are summarily comprehended in the Apostles Creed That Faith which so delivered and received hath been preserved and maintained Vinc. vir semper
Therefore the Apostle styles the Church The pillar and ground of Truth 1 Tim. 2.15 The pillar In Gloss ordin In se bene sustinent veritatem ne corruat licet tribuletur Upholding the Truth that it fall not though daily distressed by the gates or powers of hell whose instruments are Wolves without or Foxes within the one by open persecutions assailing the other by secret infectious opinions undermining the Truth but the Church like a pillar supports it and like the ground which God hath made to stand continually both upholds and holds forth the true faith and like a rock against the raging billowes of the sea stands it out against all the gusts of persecutions heresies and schismes which are as 't were that spiritual ammunition wherewith all the gates of hell are furnisht to fight against the Church of Christ and the most holy faith thereof But whilest we stand with the Church we shall not need to fear either the crafts or assaults of these ghostly enemies For upon a Rock Christ hath grounded his Church and the gates of hell shall never prevail against it Mat. 16.18 When any particular person then opposes his private spirit and judgement against the publique judgement and spirit of that Church whereof he is a member or when any particular Church opposes the judgement of the Catholick or universal Church in point of holy faith this necessarily makes one ingredient in the sin of Heresie for so he or they do not stand upon the rock whereupon holy faith is grounded nor rest on that pillar which upholds the Truth Haec est vitae introitus omnes a. reliliqui fures sunt latrenes St quis tam obstinatè in suo errore persistat ut umversam Christi ecclesiam audire nolit talis juxta Christi mandatum pro ethnico publicano nobis babendus est Irenaeus This saith Irenaeus is the way of life meaning the way of the Church and all the rest are theeves and robbers Whosoever he be that will obstinately persist in his own erroneous opinion and refuse to hear the Church let him be unto thee according to the command of Christ as a Heathen or Publican As in the natural body he is accounted a monster rather then a perfect man who hath any exuberant member that is disproportionate and not agreeable with the rest of the members of the body so in the mystical body of Christ he is an Heretique Sicut mensura est unius cujusque partis ita totius corporis quod omnibus suis partibus constat Aug. no orthodox Christian whose particular faith is exuberant and agrees not with the whole body of the Church according to that undeniable axiome Turpis est pars omnis toti non congrua That part is disorderly and sinful which agrees not with the whole whereof it is a part As there is but one faith Ephes 4.5 which is therefore called The unity of the faith vers 13. and though there be several articles or parts of holy Truth which constitute this one body of faith yet saith the Father August Veritas est veritati congrua one truth bears such a proportion with another as is agreeable to the whole so that the whole body of the true faith is like it self in all the parts or particular points thereof Vna fides non numero sed genere qua similis in omnibus even so there is but one body Eph. 4.4 i. e. one Church professing this one faith and though there be many members of this one body yet each true member is so proportionate to the whole as that all makes up but one orderly mystical body of Christ which ought to be as without spot or stain of sn so without the exuberant disorder of error 'T is the end and office of the Ministery to bring all Christians to this pitch of perfection even to be all incorporate as members of one mystical body of Christ by the unanimous acknowledgement of one faith Ephes 4.11 c. He gave some Apostles for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive but speaking the truth in love may grow up into him in all things from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love 4. The 4. ingredient of Heresie is to hold and maintain an error in faith with frowardness and opposition to lawful determinations For though all Christians cannot perhaps in their judgements submit to all lawful determinations of controversies in Religion yet however these are thereby obliged to a passive obedience to possesse their souls in patience not to oppose the authority and disturb the peace of the Church Remembring 1. That the unity peace and authority of the Church in general is more to be valued then any particular mans satisfaction And 2. That the publique resolution of the Church is to be preferred before any private mans perswasion to the contrary That opinion of S. Cyprians concerning Rebaptization was in him but an error because the Church had not determined any thing for or against it but after the Church had defin'd it and adjudged Rebaptization unlawful Euseb eccl hist lib. 7. c. 2. 't was in all persons that maintained it not an error only but an Heresie To sum up all in few words A man becomes guilty of Heresie 1. By disheleeving any fundamental Article of Faith or neressary part of saving Truth in that sense as it was evermore received by the universal Church of Christ 2. By beleeving any superstitious Errors or Additions which do vertually and by necessary and evident consequence subvert any article of holy faith or overthrow a fundamental Truth 3. By beleeving and maintaining these or lesser errors then these with perversenesse and obstinacy after sufficient conviction 4. By beleeving and obstinately opposing private opinions in points of faith against the publique lawful Determinations of the Church to the contrary CHAP. IV. Of Schisme the nature and kindes thereof 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or rent the word is used 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no Schisms or divisions amongst you And because Schism and contention are inseparable twins what therefore in this verse are called Schisms in the next vers 11. are cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are contentions
they would deceive the very elect The Apostles of Christ treading in the same steps with their Lord and even in their own daies seeing his words fulfilled Gal. 1.7 1 Tim. 5.12 2 Tim. 3.6,7 4.3,4 2 Pet. 2.1,2,3 Jude 8. Eph. 4 14. Rom. 16.17,18 1 Joh. 4.1 and false Prophets arising not only severely inveigh against them but also impose upon us the same strict care and caution not to be seduced by them or like children to be tossed to and fro and carryed about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive To yeeld obedience to these several injunctions and to stand fast in the true faith rooted and built up therein against the assaults of false and deceitful workers these following directions will be useful 1. To be well and throughly instructed in the grounds and principles of holy Religion For as no firm and durable building can be raised without a good foundation laid so no man can be built up in the most holy faith and firmly setled in the truth except the foundation and ground-work be first well and surely laid in the right understanding and firm adherence to the principles of holy Religion Now the general ground and foundation of all holy and saving Truth is the word of God or the divinely inspired writings of Moses and the Prophets in the old and of Christ and his Apostles in the new Testament Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 But although all things contained in the holy Scriptures be infallibly true and in some respect or other usefull and edifying yet all are not therefore fundamentall Truths Those principles of holy truth contained in the Scriptures which are fundamental are according to the doctrine of the Church reduced to five Heads 1. Repentance 2. Faith Ch. catec 3. Obedience 4. Prayer 5. Sacraments If any winde of doctrine move us from off any of the grounds our souls must needs suffer the shipwrack of holy Truth and be split upon the rocks of false erroneous opinions As to these principles therefore these particular rules must be observed for the avoiding of errors 1. And first for Repentance which is termed the foundation of Christian Doctrine Heb. 6.1 He that will not build but upon what is the foundation of truth must not admit of any opinion whatsoever that shall take him off from the constant confession of his sins with all humility and godly sorrow remembring that there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 And the only means left us to recover our selves out of the snares of sin is by Repentance to wash our hearts with the tears of godly sorrow for sin to empty our souls of them by confession and make them clean by more stedfast purposes and strong resistance against all temptations unto sin And this is the first part of that Baptismal vow or of that covenant we made with God when any of us by holy and lawful Baptism were admitted into the bosome of his Church even to forsake the devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh or manfully to fight under the banner of Christ against the devil the world and the flesh which is no other but to adhere to the doctrine and to continue in the practise of true Repentance 2. As to Faith which is joyned with Repentance as another essential part of the same foundation of Truth Heb. 6.1 't is necessary for the avoiding of Errors to admit of no opinion relating to Religion that is not agreeable to those Articles of the Christian faith summarily exprest in the Apostles Creed which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith Symbolum Apreslolorum est regula sidei vestrae brevis grandis brevis numero verborum grandis pondere sententiarum Aug. de Temp. we are commanded to hold fast 2 Tim. 1.13 That modell of faith once given to Saints we are commanded earnestly to contend for Jud. 3. The Apostles Creed saith S. Aug. is the rule of your faith which is though short yet weighty short in the number of words but weighty in sentences or the several articles thereof The Gospel of Christ is indeed the grand Rule of faith whereof this lesser Rule the Apostles Creed is the sum and Epitome And he that goes besides and not according to the Rule of faith goes not forward in the way but backward from the way of Truth 3. As to Obedience To entertain no opinion that agrees not with that all-perfect rule of Righteousness the Decalogue or ten Commandements of the moral Law for whatsoever shall oppose thwart make void or any way take off our obedience to any of Gods Commandements is to be rejected as false and erroneous Whosoever saith our Lord shall break one of these least Commandements and teach men so to do he shall be called least in the Kingdome of heaven that is saith the Glosse the most despised in the Church of Christ Minimus in regno h. c. despectissimu in ecclesia quia decidit à fide Lir. in loc and the reason is given because he is faln from the faith he is lapst into error which is expresly asserted by S. John Hereby we are sure we know God if we keep his commandements he that saith he knowes God and keepeth not his commandements is a lyar and the truth is not in him 1 Joh. 2.3,4 And in order to this Rule 't is necessary also to admit of no opinion that tends to the breach of either of those general Rules of Charity which is the fulfilling of the Law viz. To love God above all and thy neighbour as thy self for on these two hang all the Law and the Prophets Mat. 22.37 c. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love to the advancement of Gods glory and the promoting of his service both inward and outward As also whatsoever 2. tends not to the maintenance of love and unity justice and charity innocence and beneficence towards our neighbors is not to be entertained as a beam shining from the light of holy Truth but as a flash of illusion suggested by the spirit of Error Hereby shall all men know that you are my disciples if ye love one another Joh. 13.35 Aug. He omits saith the Father the gift of Miracles Tongues Prophesies Knowledge to understand all mysteries Faith to remove mountains by none of those but by your charity you shall be known to be my disciples 6 As to the doctrine of Prayer That we admit of no opinion that shall take us off either from the frequent and fervent use of holy Prayers in general or more particularly from the use of the Lords
four properties 1. 'T was Sudden 2. Vehement 3. From heaven 4. It filled the place where they were sitting All these are the properties of Gods Spirit whose motions and inspirations are First sudden and unexpected neither admitting of any delayes nor put-offs Ambr. For nescit tarda molimina Spiritus sancti gratia Secondly vehement for the conversion and quite turning over of the soul he blowes upon 2 Cor. 10.4 casting down of strong holds the fortifications of sin and Satan and bringing into subjection every thought that exalts it self Thirdly from heaven as being the Spirit of God who dwelleth in the heavens and to heaven-ward wings and raises the soul which he inspires Fourthly it filled the house where they were sitting ever tends to the good of the Church 1 Pet. 2.5 which is the houshold of faith This heavenly winde never blowes but for the good of Gods houshold therefore are his people called a spiritual house By the two first of these qualities 't will be a hard matter to distinguish a false spirit from the Spirit of truth For as it is ordinary and common to every winde to be both sudden and vehement so 't is common to every spirit also both true and false nay commonly false and faigned spirits are more violent and vehement and make a greater noise and stir in the world then the true Spirit doth and there is good reason for it for the false spirit wanting the native strength and genuine efficacy of the truth to support it flies therefore to force and violence earnest zeal and forwardness to bear up in the mindes and good opinions of the world For the tryal of spirits then according to this rule we must look upon the two other properties of this divine winde which are not ordinary and common and not natural to that winde which blowes in the air First it came from heaven Windes do not naturally come from heaven but out of the caves and hollowes of the earth or out of the middle region of the air neither do they blow desursum downwards as this winde did but laterally from one coast or climate to another but this winde came directly downwards and de coelo from heaven it self Secondly it filled the house where they were sitting and no house but that The winde naturally blowes upon all places alike within its circuit but this winde blew electively as it were and by discretion making choice of one place only to blow upon and no other so that in both these respects it is manifest it was a winde extraordinary and supernatural And by these two properties we may try and examine both the truth of our own and of the spirits of others If first those desires opinions and actions which relate to Religion be from above if the ground thereof be fetcht de coelo from heaven so that they tend to make us heavenly minded to wean our hearts from the world to elevate and raise up our affections to things above to form and frame our conversations towards heaven Col. 3.2 If secondly they keep us within the pale and limits of the Church if they tend to the general benefit edification profit and good of the houshold of faith and to the conversation of peace and love and unity amongst Christians we may then be confident it is the heavenly winde the divine breath of the Almighty the holy Spirit of God that inspires them But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have their private aims and intentions either of ambition vain-glory and popular applause as in some or of worldly profit benefit and preferment as in others or of hatred malice revenge as in a third sort of men or if secondly they tend to divisions schisme separation debate variance malice hatred envie c. If either they smell rank of the world or taste of any fruits of the flesh recorded Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication c. Then this winde comes surely not from heaven there is nothing in it but what is either natural or worse suggested by the spirit of error 'T is either a revelation of flesh and bloud arising out of the caves and hollowes of an earthly minde or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits 'T is not defluxus coeli a divine breath inspired from heaven but either exhalatio terrae a terrene exhalation drawn from the hollows of a corrupt heart or a blast from the spiritual powers of the air a suggestion of Satan And by this rule also every man may try himself whether he be truly sanctified by the Spirit of God or not He that shall find his soul possest with motions and desires weaned from all the pomps and vanities profits pleasures and cares of the world hungring and thirsting and breathing after heaven whose soul dwels more in heaven then on earth whose affections are set on things above and not on things below may be well assured of the Spirit of God dwelling in him For all such motions and desires are but sparks of that heavenly fire the flame whereof is mindful of its own original ever mounts the soul aloft works towards its own center and tends to the place from whence it comes To denote which ascending quality of the Spirit of Grace is one reason more why the holy Ghost is represented by fire Mat. 3.11 Because 't is the property of fire both flame and smoke to mount upward so 't is the property of every heavenly inspired soul to ascend both in contemplation and desires neither the more pure nor yet the more drossie part of the soul cleaves unto the dust and continually dwels below that is endued with power from above or with the Spirit of God And for the same reason amongst others also the holy Ghost is represented by water Joh. 7.38,39 because as 't is the property of water even against its own nature to ascend as high as is the place from whence it descends so even against the stream of natural corruption the soul is mounted to heaven by the influence of Gods spirit who cometh down from heaven And the wings which the holy Spirit hath for this ascension and flight are devout and fervent prayers divine and celestial meditations and desires CHAP. X. Of the means to obtain the true Spirit of God general 4 THE holy Spirit of God which in the shape of a dove the embleme of the Spirit of love descended upon Christ our Lord Mat. 3.16 and which afterward both visibly and publickly also came down from heaven Act. 2. and filled the Apostles of Christ extraordinarily and miraculously with his heavenly gifts and graces doth daily descend still upon the members of Christs mystical body though not in such a plentiful measure nor yet after such a visible miraculous manner
ministerial gifts may be obtained in the use of outward means without the internal sanctification of soul which consists in charity or love which is the fulfilling of the Law 2. But then secondly The gift of prophesie with all the wisdome and knowledge of holy things though they may be and often are useful for the edification of others yet are they altogether fruitless and ineffectual to the person that hath them if not animated by the grace of charity or obedience to the Lawes of God for so they are not much unlike a candle in a dark lanthorn which casteth its light abroad upon others leaving the person that holds it in darknesse CHAP. XV. The dangerous and destructive consequences of and depending upon immediate Revelation HEe that pretends unto or depends upon any further Revelations from heaven then God in his great mercy hath already afforded unto his Church and people viz. 1. His written Word 2. Those several means and helps forementioned both divine and humane outward and inward for the right understanding of his Word by the blessing of God and the secret influence of his holy Spirit upon our studies and meditations therein laies himself open to manifold temptations and dangerous seductions of the spirit of error and delusion and as much as in him lies subverts the very foundation of the holy Christian Faith for hereupon these destructive inconveniencies must needs ensue 1. The canon of holy Scripture is transgrest and dissolv'd by the superaddition of new Revelations and the authority of Gods Word is made null and void that must passe for a dead letter when the fictitions dreams and delusions of every idle enthusiastical brain under the mask of Revelations shall be mistaken and miscalled too The quickning Spirit And he that sets up any thing of Religion to the dishonour of holy Scriptures Optal 1.3 1. saith the Father he doth aedificium de ruina construere erect a building upon the ruines of Gods truth and such a building can be no better but an heap of errors and deceits For what will not he dare to affirm and hold who holds any thing besides or above or but equal to the Word of God for the Rule of Faith Hereupon the Resurrection hath been denied and the last judgement and the necessity of all holy just and good works the necessary consequences of these points of our faith for he that believes not the Resurrection and last judgement Quid boni aut veri what holy Truth will he care to believe or what good action will he make conscience to practise 2. He opposes himself to the doctrine of the universal Church of Christ for 1600 years together who with one unanimous and common consent have received the holy Scriptures as the very canon of Faith without addition or diminution without ever hoping or waiting for any new Revelations to be superadded thereunto and very good reason sure if that dismal curse wherewith the canon of holy Scripture is concluded have any influence upon the mindes of men Rev. 22.18.19 If any man adde unto these things God shall adde unto him the plagues that are written in this book c. 3. And more particularly he makes void all those commandements of God to search the Scriptures to hear read meditate and study and delight our selves in the Lawes of God For all immediate Revelation of Gods will presupposes the knowledge of the truth without any search study c. The contempt or neglect of which duty hath sad and heavie judgements threatned thereunto as Jer. 9.13 c. And the Lord saith Because they have forsaken my Law which I set before them And have walked after the imagination of their own heart I will feed them with wormwood and give them water of gall to drink I will scatter them among the heathen c. with manifold texts to the same purpose both in the old and new Testament as Prov. 13.13 28.9 Psal 81.11,12 Zach. 7.12.13 Joh. 5.45,46 12.48 4. He makes void and unnecessary the sacred function of the Priesthood or Ministery which God hath in all ages ordained and setled in his Church as to mediate with God for the people so to instruct the people from God And this sacred office God hath both confirmed by miracles and by testimony of his blessings ordinary and extraordinary and guarded the same by many direful threatnings denounced and many heavie judgements inflicted upon such as have or shal sacrilegiously violate infringe or usurp this office or neglect refuse or contemn to hear the word of God in the mouthes of his Prophets and faithful Ministers See amongst many other places Jer. 5.12 c. Because the people belied the Lord and said It is not he when he spake by his Prophet And because they said moreover The Prophets shall become winde and the word is not in them Therefore thus saith the Lord Because ye speak this word I will make my words in thy mouth fire and this people wood and it shall devour them And to the same purpose Jer. 6.10,11,12 Mat. 10.14,15 Luk. 10.11,12 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren For an immediate Revelation commands an immediate belief and blinde obedience without any further search or trial at all contrary to those expresse commands 1 Joh 4.1 Beleeve not every spirit but try the spirits 1 Thess 5.21 Prove all things hold fast that which is good or agreeable to the word of God but reject that which is not so and hold for accursed the publishers and promoters thereof Gal. 1.8 Though we or an Angel from heaven should preach unto you another Gospel besides what ye have received let him be accursed 6. The faith of the Enthusiast if it may be called a faith and not rather an illusion of his fancy is not built upon the same grounds with the faith of Christs Church which is the pillar and ground of truth the Church is built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 i. e. what the Prophets of the Old Testament and the Apostles of the New have revealed to be the doctrine of salvation in Christ is the foundation which the faith of all true Christians is built upon But the Enthusiasts faith is not built upon old but upon new Revelations not upon what is revealed already through the mediation of the Prophets and Apostles and communicated by their successors but upon what shall be immediately revealed from heaven and this groundless ground of faith is opposed to that which is the true ground of faith indeed and made of equal authority therewith so that upon this ground every private mans sayings and affirmations are of as great authority and as much to be regarded as the divinely inspired sayings of the Prophets and Apostles and this must needs be so were there any truth in mens pretended Revelations for undoubtedly we owe as much
faith reverence and obedience to every Revelation from heaven how mean soever the person be that receives it as we do to any part of Gods Word already revealed though by the greatest Patriarch or Prophet that ever lived upon earth 7. All dependence upon new Revelations laies a secret stain of dishonour upon God and this in two respects 1. That God notwithstanding his several methods of divine Revelation by the Patriarchs and Prophets of old by his own Son Jesus Christ and his Apostles in these last daies should yet be defective in making known to his people the waies of his service and of their own salvation 2. All pretence to new lights and Revelations makes God the Father of Lights with whom is no variablenesse or shadow of change to vary and change his minde as oft as the fickle and deceitful mindes of men do alter Nay thus God is made to speak things quite opposite and contrary to himself whilest the several conceits secret suggestions and whispers of mens hearts which are as numerous as the sand and contrarious as light and darkness are yet all under pretence of immediate Revelation fixed upon God who changeth not 8. It doth extremely much derogate and detract from the honour of holy Christian Religion to have no better ground and foundation then either the divinity of the Heathens of old or that of the Mahometans which of later times hath so far overspread and swallowed up so many Christian Kingdomes and flourishing Common-wealths in the world and both the one and the other of these not only derive their original but also their progresse successe and present continuance doth depend upon immediate Revelations which no good Christian surely doth doubt to be any other then Diabolical Delusions The Divinity of the Heathens was such as the Priests of their respective Temples and Oracles delivered to the people in their prophetick trances for celestial Responses and divine inspirations And the more subtil and sublime of the heathen Philosophers recommend unto us an Ecstatical contemplation even to the abolition of the understanding and Reason as the highest and most perfect way of divine knowledge Mahomet began with Raptures and extasies and supposed Revelations of Angels He therefore that shall seriously consider the monstrous Idolatries of the one and the horrid Blasphemies of the other will be careful surely how he trusts unto or depends upon immediate Revelations 9. This doctrine of immediate Revelation should it be granted is not safe for sober and peaceable-minded Christians to embrace or depend upon it but is fittest rather for such persons whose destructive plots and designs under the mask of Religion are to dethrone and murder Christian Princes ruine well establisht government and governors both Ecclesiastick and Civil massacre their Christian brethren rob ruine and destroy whatever opposes their designs and private perswasions in point of faith and manners how sacred and useful soever it be such mischiefs and barbarous cruelties when open force is wanting to effect may be and too often have been effected by pretended Revelations and men of ecstatical and seduced fancies who have thought they have greatly merited thereby and done God good service by destroying the enemies of his Truth and abolishing Haeresie Superstition c. when as indeed they have made havock of a people more righteous then themselves destroy'd the truth and true worship of God open'd the way to disorder and confusion and this through perjury sacriledge murder rebellion and the breach of all the lawes of piety justice and charity 10. The neglect of the means of saving knowledge viz. learning divine and humane and to depend upon Revelation without the use of such means is the way to advance Lady Ignorance again as the mother of devotion Espencaeus to drown the world in Barbarism to reduce the Church of Christ to that sad condition wherin it was in the ninth age which was called The unlearned and the unhappy age of the Church wherein he that studied Philosophy and the Mathematicks was counted a Magician he that knew the Greek tongue was shrewdly suspected but if he understood Hebrew also he was no better then an Haeretique 'T is observed by the learned both Historians and Divines that all the ten bloudy persecutions of the Church by the Heathen Emperors did not so damage holy Christian Religion as did the subtil underminings of Julian the Apostate Euseb eccl hist l. 10. c. 32. Soz. l. 5. c. 5. Theod. l. 3. c. 7. who fought not against Christian Religion as did the rest of the persecuting Emperors with fire and faggot but by taking from them all offices of dignity and places of preferment all Ecclesiastical promotions and Church priviledges and more especially by putting down and forbidding all Schools of learning for the training up their youth in the knowledge of tongues and sciences that so the light of holy Religion might be lost in the dark of ignorance and decay of arts For Arts and Tongues are the handmaids to holy Religion these as 't were hold the candle whilest the sacred light of Truth is display'd for our direction in the waies of light and life everlasting 11. He tempts the good Spirit of God who expects to receive the knowledge of Truth by immediate Revelation and miracle which by ordinary common Dominum tentare est novo miraculo velle perficere quod aliis rationibus fieri potest and known means is attainable so the Devil tempted our Lord to feed himself with the bread of a miracle when Gods ordinary and common providence yeelded bread enough Mat. 4.3 and to cast himself down from the pinnacle of the Temple when the way to come down by steps was plain and easie without any such praecipitation That dependence upon immediate Revelation is unnecessary and consequently uselesse and unprofitable is manifest from what hath been already said from the sufficiency of Gods revealed Truth and is yet further manifest from the vain and bootlesse issue of all such dependence For what sacred Mysteries of holy Religion have been either made known or more plainly unfolded by immediate Revelation in these last daies since the time of Christ and his Apostles many Impostures and lies many Haeresies and errors many Schismes and divisions have fancied Revelations brought forth but that any sound soul-saving truth hath been of later times immediately revealed I could yet never hear or read of by any authentick witnesses and it is most just with God to give men up to the vanity of their minde and to the delusions of their own hearts who thus tempt his holy Spirit by leaving the known and beaten paths of Truth revealed to depend upon what is unnecessary useless and vain and not only so but also 12. Dependence upon immediate Revelations laies us open to the delusions of Satan 2 Cor. 11.14 who transforming himself into an angel of light insinuates his suggestions and diabolical doctrines under the shew and vizard of
the Spirit in the word Joh. 1.9 Joh. 1.9 That was the true light which lighteth every man that cometh into the world From whence 't is urged That every man hath a light within him displayed from Christ the true light of the world whereunto if he give heed he shall not need any outward illuminations or instructions from men for this is the work of Christ himself and himself hath sufficiently done it answer 'T is with all reverence and thankfulness acknowledged that Christ is the fountain of every perfect illumination whether natural spiritual or eternal But yet the words are not so to be understood as if every man saith the Father Non quia nullus est hominum qui non tlluminatur sed quia insi ab ipso nullus illuminatur Aug. were truly and fully enlightned immediately by Christ himself but that no man is enlightned but by him Sicut nemo à seipso esse sic aemo à sâ—…pso sapiens esse potest Beda For as no man can be so no man can be wise or holy from himself but from Christ But as it is in the effusion of the natural light of the world there is Lux lumen and luminare There is 1. the light it self 2. The medium that receives it 3. The splendid bodies from whence 't is displaid so it is in the spiritual light of the Church There is 1. Lux the true light it self and this is Christ 2. Lumen the medium whereby our souls are enlightned by Christ and this is a lively faith such a faith as is both doctrinal and practical Joh. 12.46 I am come a light into the world that whosoever beleeveth on me should not abide in darknesse 3. Luminaria the luminaries or personal lights by whose Ministery this light is imparted And these are the Apostles and Ministers of Christ in all ages to whom our Lord saith Ye are the light of the world Mat. 5.14 So that as every man is enlightned by Christ primarily and originally so by his Ministers also secondarily and instrumentally they are the earthen vessels that carry this heavenly treasure The Luminaries that convey unto others that light of Grace and Truth which from Christ they have received even as the Sun the Moon and the Stars are the conveyances of that material light which had its being before them And what the Psalmist speaks of the diffusion of the light of the heavens over the face of the whole earth Psal 19.4 is applyed by the Apostle to the Preachers of the Gospel Rom. 10.18 Their sound is gone out into all the earth and their words unto the ends of the world And for the more full understanding of this text 't is worthy observation that the words may as well if not more properly be rendred thus in English He is the true light who coming into the world lighteth every man applying as Grotius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is most agreeable with the context for it immediately followes He is in the world and as long as I am in the world I am the light thereof Joh. 9.5 And this was Christs principal errand into the world to give light to them that sit in darkness c. Luk. 1.79 1 Cor. 14.30 1 Cor. 14.30 But if any thing be revealed to another that sitteth by let the first hold his peace whence 't is alledged that the people are capable of Revelations from heaven and may thereupon interrupt and silence the Preacher that their Revelations may be heard answer 'T is most true that every Preacher of the Gospel must yeeld all obedience to a divine Revelation and keep silence when God himself speaks by the mediate ministery of man or Angel but that no such immediate Revelation can be meant in this text is clear from the context the words immediately before are these Let the Prophets speak two or three and let the others judge whereupon it followes if any thing be revealed not immediately from heaven surely for that is not liable to humane judgement but as 't is vers 26. If any man hath a Revelation i. e. the gift of revealing or opening some Gospel Truth which is hid under the veile of some type figure or mystical expression in the Law For Evangelium est velatum in lege lex est revelat a in Evangelio i. e. The Law is but the veiled Gospel and the Gospel the revealed Law and he hath the gift or Spirit of Revelation not who brings in new Revelations which under a dismal curse is forbidden but who can reveal and open the old who can pull the veile off Moses face who can open the Law with the Gospel key and finde Christ and the mysteries of salvation under the types and dark expressions of the Law and the Prophets And this is that which is also meant by the Spirit of Revelation Eph. 1.17 and may serve to clear that text also from the like false collection thence Eph. 1.17 Only we may again remember herewithall for the clearing of both these and all other texts alledged to the same purpose that this gift of Revelation was extraordinarily and by more immediate inspiration communicated to the Apostles and first preachers of the Gospel and therefore 't is called The spirit of Revelation which no Enthusiast without sacriledge can now pretend unto no more then he may to the gifts of Tongues miracles c. All which were peculiar to those primitive times being then necessary for that first planting of the Gospel and working of faith in the hearts of the hearers but are now and have long since ceased as being no further useful since the Gospel is planted and wee all professe to believe the same So that what the Father said of Miracles the same is true of the gifts of Tongues of Wisdome Revelation and all extraordinary and immediate inspirations of the holy Ghost This were necessary before the world believed even to this end that the world might believe But he that now looks for such grounds of his faith as are extraordinary and miraculous is himself a miracle because he believes not with the rest of the world of Beleevers Miracula necessaria fuere priusquam crederet mundus ad hoc ut mundus crederet Quisquis adhuc prodigia ut credat inquirit magnum est ipse prodigium qui mundo credente non credit Aug. Other texts alledged for the proof of immediate inspiration are such wherein the inhabitation of Christ and his Spirit and our communion with them is expressed And Rom. 8.9 If any man have not the Spirit of Christ he is none of him Rom. 8.9 And 1 Joh. 3.6 Whosoever abideth in him sinneth not And vers 24. Hereby know we that he abideth in us by the Spirit which he hath given us Rightly to understand which texts and the like expressions in all other texts and to free them
whereunto that woe belongeth Isa 5.20 Wo unto them that call evill good c. 3. In many things we offend all Jam. 3.2 And this not only by iniquity in life and action but also by error in judgement opinion But as God of his great mercy through the merits of Christ imputes not unto us those sins which through natural frailty and meer infirmity daily and hourly invade the innocence of the soul i. e. if with an humble lowly penitent and obedient heart we confesse them and unfeignedly beleeve in Christ for the pardon of them so neither doth he impute those errors of our judgements which are of smaller consequence whilest they infect not the will and affections so as obstinately and perversely to persevere therein A bare and naked error in the understanding only is rather an infelicity then a crime 't is the obstinacy of the will the animosity and perverseness of the affections in cleaving to the mistaken conception of the understanding that renders the mistake a sinful and diabolical error for saith the Father Aug. de verbis Apost serm 22. Whilest we do but erre we are but like our selves frail mortal men whose thoughts are miserable and whose devices are but uncertain but when through animosity and perversness we persist in our errors we are then of our father the Devil who as he was a lyar from the beginning and abode not in the truth so doth he obstinately abide for ever in the destructive and damnable errors of his waies Joh. 8.44 Both this infelicity and also this sinfulness of error will more fully appear by considering and rightly understanding the nature of Heresie and Schism the two general heads whereunto all sinful error is reducible CHAP. II. Heresie the nature and ingredients thereof HEresie hath its denomination from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or follow by way of division and separation the which being continued and increased by perversness and obstinacy therein gives unto Heresie its perfection and compleatment The former is an error of the understanding the latter an exorbitancy of the will And thus both the Sententiarist and the Schoolman define an Heretique He is an Heretique who both erres in the Articles of holy faith through defect in his understanding and withal pertinaciously cleaves to such errors through the perverseness of his will From this general description of an Heretique and the nature of Heresle the particular ingredients whereof the cup of Heretical poyson is compounded will appear to be these 1. To be an Heretique is to erre in matters of faith not of Fact and in points of Doctrine not of Discipline the former distinguishes Heresie from sinfulness of life The latter opposes Heresie to Schism These points of faith are either 1. Fundamental such as are the grounds pillars and constituent parts of holy Christian Religion Or 2. Superstructive such clear and evident truthes as are built upon and by necessary consequence do flow from those grounds An error in the former is primarily and principally and in the latter secondarily and consequentially Heresie 2. He that in either of these respects erres in the most holy faith through ignorance misunderstanding or misinformation is not presently to be adjudged an Heretique untill this error in his understanding hath so infected his will and affection that he cleaves to this his private erroneous opinion even against the judgement of holy Catholick Church and the doctrine of Christ sufficiently made known unto him so the Father Aug. de civit dâ—… l. 18. c. 51. Qui in ecclesia Christi morbidum aliquid pravúmque sapiunt si correpti ut sanum rectumque sapiant resistunt contumaciter c. They who in the Church of Christ do believe any pernicious doctrines and being instructed and admonisht to receive the sound and saving truth do yet pertinaciously persist in their errors and continue to defend them still without conversion and amendment are hereby become Heretiques of whom S. John They went out from us but they were not of us for if they had been of us they would no doubt have continued with us 1 Joh. 2.19 viz. In the society of holy or thodox Christians And being gone out through the obstinate maintaining the delusions of their own heads they become saith the Father of the number of those enemies whom God-permits for the trial of our faith and exercise of our charity And this particular ingredient of Heresie the same Father in one of his Epistles more fully cleareth thus Qui sententiam suam quamvis falsam nulla pertinaet animositate defendit praeserâ—…m quam non dudacia suae praesumptionis peperit sed à seductis in errorem lapsis parentibus accepit Quaerit autem cautâ solioit udine veritatem corrigi paratus cum invenerit nequaquam est inter hareticos deputandus Aug. Epist 162. He that defends his opinion though it be false with no perversness and animosity especially if it arise not from his own bold and sawcy presumption of minde but from his erroneous and seduced guides and pastors or parents he hath received it if with all carefulness and diligence he seek to know the Truth being of a ready and prepared heart to imbrace it when he shall finde it such a person though he does erre in the most holy faith is not to be accounted an Heretique 3. The third ingredient then of Heretical poyson is the obstinate cleaving to an erroneous opinion or tenent in Religion contrary to the judgement of the universal Church So Isidore defines Heretiques to be such persons Isid de verbo Haeres who of their own heads depart from the judgement of the Church hammering out of their own brains false and perverse doctrines whereas saith he it is not lawful for us orthodox Christians to bring in any thing of our own heads nor yet to receive and believe what any others of their own heads have brought into the Church We have the Apostles of Christ for our Authors for even they brought in nothing of their own minde but the doctrine they received from Christ they faithfully published and preached to the world And though we saith the Apostle or an Angel from heaven should preach any other Gospel besides c. Gal. 1.18 From the Apostles the sound and saving Truth is received by the Church so that saith Irenaeus Non oportet adhuc quarere apud alios veritatem quam facile est ab ecclesia sumere cum Apostoli quasi in depositorium dives plenissimè in ea contulerint omnia quae sunt veritatis ut omnis quicunque velit sumat ex ea potum vitae Irenae l. 3. c. 4. We ought not else where to seek the truth which in the Church may be easily found since the the Apostles have most fully treasur'd up therein as in a rich store-house all things that are of Truth so that whosoever list may thence take out the waters of life