was given him by the holy Ghost was not humane nor acquired Doth he not say adds he that the Vnlearned and Vnstable wrest the Scriptures to their own Destruction and is he himself Vnlearned Answ. Yes he himself notwithstanding all this was Unlearned in that Learning by which they who were Unlearned in the Heavenly Learning did wrest the Scriptures Now that this may not seem strange I desire the Reader to consider that there is a two-fold Learning Knowledge Wisdom and Understanding There is a Learning that is acquirable by natural Study and Industry and this is called Natural or Humane Learning and this Learning Man as Man though never so ignorant of God or never so great an Enemy to God is capable of this Learning Peter was Vnlearned in And there is a Learning which is given by and received from God without the Help or Means of Natural Study and Industry and this is called Divine or Heavenly Learning and this the Natural Man is not capable of but he only that is led by and taught of the Spirit In this Learning Peter was well versed So also there is a Twofold Knowledge There is a Knowledge which he that encreaseth encreaseth Sorrow but there is also a Knowledge of which the Fear of the Lord is the Beginning or pricipal Part In like manner there is a Twofold Wisdom There is the Wisdom of the World and the Wisdom of God There is a Wisdom by which the World knew not God and there is a Wisdom by which God is known There is a Wisdom that is not from above but is Earthly and sensual and there is a Wisdom that is from above that is Pure Peaceable c. There is also a Twofold Understanding There is an Vnderstanding by which the things of God cannot be perceived an Vnderstanding which God will destroy And there is an Vnderstanding which the Inspiration of the Almighty giveth Now this Divine this Heavenly Learning this Spiritual Knowledge Wisdom and Understanding Peter had received of God in this he was indeed learned and by this sufficiently able to understand the Scriptures but that humane Learning that that was acquirable only by Natural Study and Industry that he was unlearned in notwithstanding he was a Disciple as appears plainly in the place before quoted No Ground at all then had the Priest so scornfully to insult and vainly triumph over R. H. as he doth nay it more nearly concerns himself to beware lest while he is glorying in that Learning which the Pharisees of old whom Christ called blind Guides did so greatly dote upon and wherein he seems to Place his Strength he fall himself into that Ditch which his Envy and Evil Nature hath assigned for others He takes upon him in the next Place to open and explain those Words of the Apostle 2 Pet. 3.16 In which are some things hard to be understood which the unlearned and the unstable wrest as they do other Scriptures to their own Destruction Upon these words he makes four Observations The first is that some Passages of Scripture aâ—e so obscure and dark that they are hard to be understood page â—0 from whence he infers the Necessity of Learning I for Distinction sake will call it Natural Humane or School-Learning in the Interpreting of Scriptures the great Danger of mis interpreting them without it and therefore that they that want it are very unfit to be Preachers and Interpreters of the Holy Word of God Answ. Thou seest here Reader to what a Pitch he hath advanced humane Learning as if the Scriptures could not be rightly understood without it Not a Word of the Spirit of God but humane Learning all in â—ll There is a Necessity of it he saith great Danger of mis-interpreting without it yea they that want it are very â—â—fiâ—â—te preach c. What could he have said more to magnifiâ— hmane Learning but as Children use with one Blast to blow up a Bubble and with another to Blow it down again so this Man after he hath with one Hand to exalted Learning as that without which there is no safe interpreting of Scripture and consequently no certain Knowledge of the will and mind of God therein exprest with the other Hand â—ulls it down again and renders it as needless in Relation to man's eternal Happiness as before he asserted it not only needful but even of absoluâ—e Necessity Hear what he saith page 92. The Parishioner asks this Question Are then the necessary Points of Religion in the Scriptures hard to be understood No saith he they are not for whatsoever is necessary to Salvation either to be believed or to be done are in some Place or other of holy Scripture fitted to the most vulgar Capacity and shallowest Vnderstanding as for Example the History of Christ's Birth Death Resurrection and Ascension is as necessary to be believed so plain to be understood Then the Duties of the first and second Table of the Law and the Love of God and our Neighbour all the Evangelical Precepts and the Essentials of Religion are in the Gospel made such easie Doctrines that he that runs may read them being fitted to the Capacity of the most unlearned Where now is this grand Necessity of humane Learning The necessary Points of Religion he saith are not hard to be understood whatsoever is necessary to Salvation either to be believed or to be done is in some Place or other of holy Scripture fitted to the most vulgar Capacity and shallowest Vnderstanding The History of Christ's Birth Death Resurrection and Ascension is plain to be understood The Duties of the first and second Table the Love of God and our Neighbour on which Christ said the whole Law and the Prophets depend All the Commands of the Gospel and the Essentials of Religion All these he confesseth are in the Gospel made such easie Doctrines that he that runs may read them Nay he saith they are fitted to the Capacity of the most unlearned Are they so what and yet a Necessity of humane learning still to what End I would fain know why to enable men to preach the Gospel for saith he They that want this Learning are very unfit Persons to be Preachers and Interpreters of the holy Word of God pag. 90. This is strange indeed more strange then true I am sure If all things necessary to Salvation if all things that men are required either to believe or do are fitted to the most common Capacity and to the shallowest Understanding if the History of Christ's Birth Death Resurrection and Ascension is so plain to be understood if the whole Law and the Prophets if all the Commands of the Gospel if all the Essentials of Religion are in the Gospel made such easie Doctrines that he that runs may read them in a Word if all these things are fitted to the Capacity of the most unlearned as he affirms they are then I hope men may preach any
an Equality with God although he was in his Similitude He was made in the Likeness of God not equal to him But if no other Instance of this could be given yet Adam's Capacity of sinning which the divine Nature is utterly insusceptible of was a sufficient Taken of his Inequality Hence â—infer Thâ—â— to aim at and prâ—ss after a State of being in this Life delivered from Sin and by the Mighty Power of God preserved from the Act Commission and Guilt of Sin which is what we intend by the word Perfection is no Presumption no â—â—â—yâ—ng Perfections no aspiring to an Equality with the divine Majesty And verily Reader I cannâ—t but upon this Occasion expresâ— the Serâ—â— of my own Heart simply and nakedlâ— T is the â—elief of my Heart that the Loâ—d is to far 〈◊〉 being offended with any for sincerely pâ—â—ssiâ—g aâ—ter this State of Holiness 〈…〉 he loves his Children so much the more by how much the more they 〈◊〉 him herein and sure I am then 〈◊〉 come out of sin and Iniquity the more they grow up iâ— Righteâ—uâ—ness and true Holiness the nearer tâ—ey approach unto his Likeness and bear the more of his Image whiâ—â— even this Priest in words will allow saying Though we cannot equal which we aim not at yet we may imitate the divine Perfections and that indeed we press after But he attempts to illustrate his meaning by a familiar instance as he calls it A writing Master sits his Schollar a Câ—py wâ—â—h a Charge to imitate iâ— you must 〈◊〉 constâ—ue his meaning to be such that he must frame his Letters according to the Form of those Characters which are set before him and not that he expects he should write according to the Perfection of his Copy Answ. Let me now shew him that his instance as familiar as he thinks it 〈…〉 Way apt to his purpose for the Writing Master if he be ingenuous and honest not only expects but endeavours also what in him lies that his Schollar may arrive to the Perfection of the Copy and this the Scholar oftentimes doth yea sometimes outdoes or excels at least is capable of so doing But this is no way predicable of man in his imitation of divine Perfections his instance therefore is unapt to the Business but if he will grant me that Sin Iniquity and Transgression are the Stains the Blots the Blurs of man's Life and also that it is possible for a Scholar to keep his Lines strait and to write fairly without Blots and Blurs though he should mise of that lively vigour and sprightfulnâ—ss which appears in the Letters of his Master's Copy I shall not think it an uneasie matter even from his own instance to infer a possibility of living without Sin Before I pass from this Place there are two or three Scriptures which my Opponent hath quoted I suppose to corroborate or strengthen his instance which seem to me so pertinent to my Purpose that I am willing to transcribe them out of his Book into mine and let the Reader make what use of them he pleases they are brought in thus Therefore sayes he Christ tells us John 13. â—5 That he hath given us an Example to do as he hath done that is saith the Priest to purifie our selves as he is pure 1 John 3.3 to walk as he walked and to be holy in all manner of conversaâ—ion bâ—cause he was so What is this less then an Vnsinning State But I proceed From the former instance we must now go to instances of another kind for to that Pass is the world now come that although the necessity of this State of being preserved out of Sin be evidently demonstrated the Advantages accrewing therefrom clearly set forth and the Commands requiring it plainly produced yet so prevalent are the Baits of Lust and sinful Pleasures on the degenerate Minds of men and so long have they been nursâ—d up in a Perswasion that they can never be freed from Sin on this Side the Grave that rather then they will believe a Possibility of Deliverance in this Life they wiâ—l not stick to reflect an Uncertainty on the holy Scriptures as if they meant not what they express and call for proofs of another kind Examples namely and instances of some in Ages past who have attained this State of Freedom and yet when instances of this kind are given such and so great is the incredulity of men in this Case especially that they will hardly admit those instances to have been what in holy Scripture they are declared to be thus deals this man with us The Instances brought in his Book are Noah Job and David three good men doubtless Of Noah the Testimony of the holy Ghost is That he was just and perfâ—ct in his Generation and that he walked with God Of Iob that he was perfect and upright and that he feared God and eschewed Evil. Of David that he was a man after God's own Heart Acts 13.22 Now to blemish Noah's Perfection the Priest objects that he was drunk and uncovered in his Tent Gen. 9.20 21. Answ. Noah walked with God before this and I will not stick to say after this also this I grant was his Sin and while he was in his Sin while he was drunk he did not walk with God what was his State then while he did walk with God both before and after this did he ever fall into Sin again let the Accuser of the Brethren charge him with Evil if he can To stain the beauty of Iob's Perfection he objects that Iob in one Place confesseth I have sinned and in another saith Behold I â—m vilâ— Job 7.20 40.4 Answ. The 1 st I have sinned speaks of a time past not present The 2 d. I am vile doth not imply that he was sinful for although the word vile is often used in English to signifie wicked yet the Latine Word vilis doth not properly signifie wicked or sinful but Cheap Mean Small of little Account c. therefore we find in Scripture that where the Word vile is used to signifie wicked or sinful it is not taken from vilis but from scelestus fâ—â—gitâ—sus foedus c. us in Iudges 19.24 Do not so vile a thing Ierome reads it Ne Scelus hoâ— opereâ—ini Tremel Ne facite quicquam hujus Flagitij So Isa. 32.6 A vile Person will speak Villany Tremel hath itâ— Flagiticsus dicâ—tur flagitium eloquens Again Rom. 1.26 God gave them up unto vile Affections Bâ—za reads it Tradidit cos Deus foeâ—â—s Affâ—ctibus but when vile is used to denote â—â—an low of small Account c. it is taken from vilis humilis or the like as in 〈◊〉 15 9. Every thing that was vile and â— fuse that they utterly destroyed Ierom. has i. Qâ—â—quid vero vile fuit et reprobum hoâ— demolâ—â—â— sunâ— So 2 Sam. 6.22 I will be yet more vile then thus In Ierome it is Vilior fiam plusquam factus sum Lament 1.11 I am become
the Hands of the Wicked that he returneth not from his Wicked Way by promising him Life And thus like the Scribes and Pharisees of old against whom our Lord denounced so many and such dreadful Woe Ye shut up the Kingdom of Heaven against men neither entering in your selves not suffering others to enter CHAP. VI. Of Swearing FROM the Doctrine of Perfection the Priest passes on to that of Swearing at his very entrance into which he makes a Digression to deliver himself of a Notiâ—n wherewith it seems his Head was pregnant concerning the two Covenants namely of Works and of Grace The Covenant of Works he sayes was madâ— with Adam before he fâ—ll Thus he sayes is called by Divines a Covenant of Works because an exact Obedience was required of him and a Reward promisâ—d him upon that Obedience pag 48. And this Covenant he sayes none lived under but Adâ—m only pag. 50. Answ. Of this he offers no Proof at all which he had great Reason to have done if he had any to offer considering that he treadeth an unbeaten Path. Where doth the Scripture say that Adam was under a Covenant of Works or what were the Works he was under Adam indeed was commanded not to eat of the Fruit of the Tree of Knowledge Will he say that was a Covenant If of every Command he will make a Covenant he may find more Covenants then Chapters in the Bible And upon the same Reason he may call this a Covenant of Works too under which Believers now live because many things are commanded and forbidden them therein But if Adam had fallen from a Covenant of Works to a Covenant of Grace what had his Loss been what had he suffered He had not then fallen from better to worse which he did but from worse to better for the Covenant of Grace is better then the Covenant of Works was or could be as the Apostle argue Hebr. 8.6 But as this Man would make Adam in his state of Innocency to be under a Covenant of Works without any Scripture-Proof so he would make the Covenant of the Iews or the Covenant of the Law under which the Iews were to be not a Covenant of Works quite contrary to the Scripture That that Covenant that Moses and David lived under was a Covenant of Works I utterly deny sayes he Whereas the Scripture speaking of the Law and the Works thereof which was the Covenant under which Moses and David lived sayes exprâ—sly Ye shall keep my Statutes and my Iudgments which if a man do he shall live in them Was not this a Covenant of Works Was not here an Obedience required yea an exact Obedience too for Cursed is every one that 〈◊〉 not in all things that are written in the Book of the Law to do them and Life promised as a Reward upon that Obedience The same said the Lord by his Prophet complaining of Rebellious Israel They walked noâ— in my Statutes neither kept my Iudgments to do them which if a man do he shall even live in them To the same purpose also speaketh the Apostle Paul And will this man notwithstanding adventure to say that this was not a Covenant of Works When Moses had told the People all the Words of the Lord and all the Judgments then all the People answer'd with one Voice and said All the Words which the Lord hath said wâ—ll we do the same is repeated Deut. 5.27 Here are Works commanded to be done Here 's an undertaking on the Peoples's Part who promise to do them Reward also is propoâ—ed upon Obedience Punishment upon Disobedience If this be not a Covenant of works what is Divines he sayes do therefore call that a Covenant of Works which was made with Adam in his Innocent State because an exact Obedience was required and a Reward thereupon promised But if an exact Obedience was required in this Covenant under which Moses and David were and a Reward thereupon promised as is most clear from Deut. 5.32 33. How can he without conâ—radicting himself and his Divines deny this to be a Covenant of Works Let the Reader judge Again He would make that Covenant under which they lived and the Covenant uâ—der which we now live the Covenant of the Law and the Covenant of the Gospel to be one and the same Whereas the Lord not only calleth this latter a New Covenant but also saith It is not according to that which he made with Israel of old Which Words the Author to the Hebrews referring to argues this latter Covenant to be not only not the same with the former but to be a better Covenant and established also upon better Promises then the former And in his Epistle to the Galatians The Apostle who knew how to deliver himself as well it may be as this Priest does calls them expresly Two Covenants not 2 Forms or Modes only Administration of one and the same Covenant as the Priest does and plainly sheâ—s by the Allegory of Abraham's two Sons that they were distinct and different Covenants For sayes he it is written that Abraham had two Sons the one by a Bond maid the other by a Free-woman But he who was of the Bond woman was born after the Flesh but he of the Frewoman was by Promise Which things sayes he are an Allegory for these are Two Covenants c. the one gendring to Bondage the other free So that the Priest might as well have said that Abraham's two Sons Ishmael and Isaac were not two distinct men but one and the same man differing only in Name Time or Habit or that the two Mountains Sinai and Sion are not indeed distinct and several Mountains but one and the same Moâ—ntain differenced only by divers Names as that these Two Covenants of which those things were the Allegory are not really two distinct Covenants but one and the same differing only in the Forms or Modes of Administration and various Dispensations of it But not to insist over long on that which himself makes but a Digression from his Theam I return with him to the Case of Swearing He takes an Offence at R. Hubberthorn for setting in the Title page of a Book which he writ against Swearing these Scriptures Because of Oaâ—hs the Land mourns Hos. 4. And as said the Prophet Every one that sweareth shall be cut off Zach. 5.3 These he saith are his Proofs though R. H. doth not call them so himself and hereupon he falls foul not only upon R. H. but all the Quakers also calling this the horrible Abuse the Quakers put upon the Scriptures and the Spirit of God by which they were writ and that it discovers a most dishonest Principle in the Quakers c. page 53.55 What 's the Ground of this great Clamour Why saith he they coâ—fess Oaths were lawful in the time of the Law yes do bring in Hosea and Zachary wâ—o lived in the time of the Law speaking against
or all of these without the Help of humane Learning If so where then is the Necessity of humane Learning without which he saith Men are very unfit to preach the woâ—d of God Is there any Necessity of preaching any thing that is not necessary to Salvation any thing that is neither to be believed nor done any thing that is no Part of the History of Christ's Birth Dâ—ath Resurrection and Ascension any thing that is no Part of the Love of God and our Neighbour which as I shewed before comprehends the whole Law and the Prophets any thing that is no Command of the Gospel any thing that is not Essential to Religion No man I think in his right Wits will so affirm If then there be no Necessity of preaching any thing that is not comprehended within these particulars and whatâ—oeâ—er is comprehended within these partie this may be preacht without the Help of â—umane Learning what room hath he left for that Necessity of Learning which but even now he contended for Thus like Solomon's Foolish Woman he hath pluckâ—d down his House with his own Hands Nor hath he yet done he goes on thus page 93. And this reminds us of our Duty of Thankfulness to our great Law-giver in that he hath made those Doctrines most plain which are most necessary to be believed and those things least necessary which are most difficult as for Example saith he it is not necessary to Salvation to be knowing in all the Circumstances of the Levitical Rites nor in all the Genealogies of the Scripture nor in all the Apocalyptical Prophecies and therefore the Obscurity of them need not dismay us Answ. It seems then those Doctrines which are most necessary to be believed are plain enough to be understood and preacht without humane Learning and that Learning is only necessary to the understanding of those things which are least necessary which how little it conduces to prove a Necessity of humane Learning in a Preacher of the Gospel I leave to the Reader 's Judgment He said before page 86. Our only work is to explain and apply the written Word of God He said but now p. 92 93. All things necessary to Salvation all things to be believed or done all Gospel-Precepts all Essentials of Religion with many more particulars there mentioned are plain and easie to the shallowest Vnderstanding to the most unlearned and so have no Need of explanation he saith now those things which are most difficult and so have most Need of explanation are least necessary Compare now these three Sayings one with the other and see if the direct Consequence of them be not this That their I mean his and his Brethrens only Work is to explain and apply those things which are least necessary to be known nay which indeed are not at all necessary to Salvation are neither to be believed nor done are no Gospel precepts nor essential to Religion O that all People would take Notice of this that they might no longer spend their money for that which is not bread nor their Labour for that which satisfieth not From this I pass on to his second Observation on 2 Pet. 3.16 not finding any thing further in this that is remarkable save that in page 94. he again acknowledgeth that those Passages in Scripture that are of the greatest Concern are written in such a plain and familiar Stile that the weakest and most illiterate or unlearned of which number a greatest Part of the Members of the Church are shall never be able to excuse the Neglect of them the Omniscient Author of the Scriptures which is God herein graciously condescending to the shallowest Capacities c. All which makes still more and more against the Necessity of humane Learning His second Observation is That the Scriptures have been wrested page 95. This being matter of Fact he concludes to be sufficiently known without further proof and therefore having spent a Page or two in exclaiming against the Quakers and some others but them especially for wresting them he goes on to his third particular whither I also follow him not doubting but by that time this Subject is discust I shall prove his second observation for him by an undeniable Instance of himself perverting these Words of Peter His third Observation was the Causes why the Scriptures are wrested which he makes twofold want of Learning and of Stability I begin saith he with the first namely the want of Learning which is derided by Hubberthorn page 97. Answ. It had been but fair for him to have given some Instance of R. H's deriding Learning R. H. was not a man apt or inclinable to deride any being a grave scrious solid weighty man as they who best knew him can bear witness nor is it our manner to deride or any way undervalue Learning which in its Place we know to be good and serviceable but when others do so much over value it and lift it up so high above its proper Sphere as to make it the only Key by which divine Mysteries can now a dayes be opened that without which the Gospel cannot be preacht c. We are then necessitated to pull it down and reduce it to its proper Station and Service which is to be conversant in Natural Civil or Humane Affairs where while it is exercised we are far from deriding or under valuing it that we give it that Esteem which is due unto it as a Natural thing and in our outward Occasions make use of it our selves so far as we have Understanding in it which together with our Eâ—deavours though through great Difficulties to educate our Children therein may sufficiently evidence our regard to Literature and that our Exception lies not against Learning it self but against the Abuse of it This I thought needful here to be hinted to rectifie the mistakes of any concerning us in this Case He goes on thus You are here to take special Notice saith he that Learning is by the holy Ghost declared so necessary for the understanding of difficult Passages in the Scriptures that the Cause of the wresting them is attributed to the want of it This he saith but doth not so much as attempt to prove Answ. That Learning is necessary I grant but the Question is what Learning If he doth not mean Natural Humane or School learning such as the Scribes and Pharisees were skilled in he equivocates but if he doth mean such Learning I deny his Proposition I deny that Natural Learning School Learning such as is acquired by Art Study and Industry is the Learning here by the Holy Ghost declared necessary If want of Humane Learning were the Cause why the Scriptures are wrested how comes it to pass that they are wrested by those that have Humane Learning for if we look back into former Ages we shall find that the Scriptures for the most part have been wrested by learned men great Schollars acute Wits men of much Study and Reading as
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
By this he seems not rightly to understand how the Apostles and primitive Christians received the Knowledge of the Gospel for he is still harping upon the Gift of Tongues and Miracles as if he apprehended they had received the Knowledge of the Gospel by these means and that therefore it is Presumption in any now to expect to receive the Knowledge of the Gospel in the same manner as they received it but in this he greatly errs not distinguishing between the Effects and the Cause Tongues and Miracles were but the Effects of that divine Power wherewith they were filled of that holy Spirit which rested on them and dwelled in them Now the Apostles did not receive the Knowledge of the Gospel by Tongues and Miracles these were but Mediums to convey their Message to others and perswade a Belief of it but that which they received the Knowledge of the Gospel from was the Divine Power it self the Holy Spirit it self which dwelt in them from which the Tongues and Miracles did sometimes flow I say sometimes for they were not inseparable Effects of the Spirit for if they had been so then when and wheresoever the Spirit had appeared these Effects must unavoidably have followed but that they did not for all the true Believers received the Spirit yet did not all work Miracles nor speak with Tongues Thus Paul having told the Corinthians that the God of the World hath blinded the Minds of them that believe not lest the Light of the glorius Gospel of Christ who is the Image of God should shine unto them shews them how the Knowledge of the Gospel is to be received for God saith he who commanded the Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Iesus Christ. And in his Epistle to the Galatians he plainly shews that he received the Knowledge of the Gospel and Ability to preach Christ from the Revelation of Christ in him Seeing then that the Apostles and primitive Christians did receive the Knowledge of the Gospel from the immediate Teachings of the holy Spirit which dwelt in them and not from Tongues or Miracles and seeing this holy Spirit as I have before proved was promised to abide with the Saints forever to be their Teacher and Guide into all Truth I thence infer that the Cessation of Tongues and Miracles doth not at all render it any Presumption Vngodliness or Absurdity in those who are the Apostles Successors in Faith and Doctrine to expect to receive the Knowledge of the Gospel now in the same manner as it was communicated to them of old Yet that he may not seem wholely to exclude the Spirit he thus saith That the Spirit helpeth us to understand old Truths already revealed in Scripture we confess and pray for his Assistance therein c. page 103. Answ. Either he doth not speak sincerely or else he hath forgot himself but a little before page 92 93 94. he said that All the necessary Points of Religion whatsoever is necessary to Salvation whatsoever is either to be believed or done is in some Place or other in the holy Scriptures fitted to the most vulgar Capacity and shallowest Vnderstanding that the History of Chist's Birth Death Resurrection and Ascention is plain to be understood that the Duties of the first and second Table of the Law and the Love of God and our Neighbour which I have elsewhere shew'd comprehends the whole Law and the Prophets all the Evangelical Precepts and the Essentials of Religion are in the Gospel made 〈◊〉 easie Doctrines that he that runs may read them being fitted to the Capacity of the most unlearned that those Passages in the Scriptures which are of the greatest Concern are written in such a plain and familiar Style that the weakest and most illiterate shall never be able to excuse the neglect of them In a Word The great Law-giver he saith hath made those Doctrines most plain which are most necessary to be believed and those least necessary which are most difficult Now if he did believe himself when he said all this I wonder what he expects his Reader should believe of him when in behalf of himself and all his Brethren he here saith page 103. we confess the Spirit helpeth us to understand old Truths already revealed in the Scriptures and we pray for his Assistance therein Do they pray for the Assistance of the Spirit to help them understand those things which he saith are already fitted to the Capacity of the weakest most illiterate and unlearned which are suited to the shallowest Vnderstanding nay which are made so plain and easie that he that runs may read them What else were this but to mock the holy Ghost by invocating his Assistance to help them understand that which they confess they understand already and which they affirm to be so plain and easie that the weakest the shallowest the most unlearned may understand And yet of this kind do they reckon all necessary Points in Religion all the Duties of the first and second Table of the Law the Love of God and our Neighbour the History of Christ's Birth Death Resurrection and Ascension all the Commands of the Gospel all the Essentials of Religion and in short whatsoever is either to be believed or done necessary to Salvation but what then hath he left for bimself and his Brethren to pray for the Assistance of the Spirit to help them to understand Nothing that is necessary to Salvation to be sure no Essential of Religion no Gospel Precept no Part of the History of Christ's Birth Death Resurrection and Ascension none of the Duties of the first or second Table nothing of the Love of God or our Neighbour what can it be then Some difficult Passages which himself confesseth are least necessary to be believed as the Circumstances of the Levitical Rites the Genealogies in Scripture and Apocalyptical Propheâ—ies these are his own Instances page 93. nay in order to Salvation not at all necessary either to be believed or done See now what his fair Flourish of Praying for the Spirit is come to Besides to say they are already 〈◊〉 in Scripture and yet say he want the assistance of the Spirit to help him understand them is a Contradiction for what he doth not understand is not already revealed but vailed to him if he already understand it he in vain implores Assistance to help him to understand it if he doth not already understand it then it is not yet revealed to him but hid or covered from him in praying for the Assistance of the Spirit to understand it he acknowledgeth the Necessity of the Spirit 's Teaching and confesseth that Revelation is to be expected in this Age. But saith he to pretend to such Miraculous Inspirations as the Apostles once had or to nâ—w Revelations beyond what was discoverâ— to them is an horrible Cheat 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
thing and speak another But if the Letter be not the Word of God how can the Bible be the Word of God seeing the Bible is only the Book wherein the Letter is written Yet does this man so confound and jumble them together that it is hard to know what at last he intends to be the Word of God One while he sayes it is not the Letter but the Sense that is the Word of God by and by he sayes The Bible is the Word of God as if he took the Bible in which the Letter is written to be the Sense of the Letter for he makes the Bible and the Sense of the Letter to be one and the same thing namely the Word of God But the Word of God which is quick and powerful he appears to be a Stranger to But he asks Whence we know that the Word of God is Quick and Lively Answ. By Experience For though he being with the Iews in the Unbelief has never peradventure heard the Voice of God at any time yet blessed be the Lord we have and when the Lord hath spoken in us we have felt his Word living and powerful discerning and discovering the Most Secret Thoughts and Intents of our Hearts But this Answer I conclude will not answer his End He has fitted an Answer to his own Design and put it into his Parishioner's Mouth to speak as for us which is That We learn out of the Bible that the Word of God is Quick and Lively Whereupon as apprehending some Advantage he layes about him with all his Might What! sayes he Out of that Bible which they call a Dead Letter and so goes on for three or four pages together in such an insulting strain as if he had gotten some petty Conquest and were now riding in Triumph But a Wise Man would have defer'd his Boasting until he had put his Armour off That the Bible barely as it is a Book is a Dead Thing that the Scriptures barely as Writings are Dead Letters none I think that considers what he sayes and dareâ— put his Name to it will deny But sayes he Though the Leaves and Letters have no Natural Life in them is therefore the Sense of the Scriptures dead No say I The true Sense and Meaning of the Scriptures is not dead But that Sense which man by his Natural Understanding and Humane Learning only doth invent and form to himself as if he had it from the Scriptures is dead for the true Sense and Meaning of the Scripture is received and understood in by the Openings and Revelation of the Divine Spirit and not otherwise Now we never call the Scriptures a dead Letter in disâ—respect to or dis-esteem of the Scriptures but to manifest the Mistake and Error of those who think it sufficient that they have the Scriptures although they dâ—ny the Revelation of the Spirit by which alone the true Sense and Meaning of the Scriptures can be understood And though the Scriptures without the Spirit be a Dead Letter yet being opened explained applyed and the true Sense of them given by the Spirit they are then truly serviceable and profiâ—able for Doctrine for Reproof for Correction for Instruction in Righteousness and may be so used by them that are led and guided by the Spirit without any of those Absurdities which this man irreligiously would fasten on them Besides when the Bible is called a Dead Letter it is as in his Book in Opposition to them that call it the Word of God as this Man expresly doth in the very same page 107 though to his own Contradiction he had said but a few Leaves before pag. 96. It is not the Letter but the Sense that is the Word of God So that although he will not have the Letter to be the Word of God but the Sense yet by an incomparable Piece of Ignorance and Self-contradiction he will have the Bible or Book to be the Word of God as if the Book wherein the Letter it written were the Sense of the Letter Thus all his great Bluster and Vapour against others ends in the Detection of his own Confusion He sayes pag. 112. To look for more Revelations or a Repetition of the former would be equally an Act of Impudence and Infidelity Why of Impudence and Infidelity He replies Would it not be an Act of Infidelity not to believe God when he plainly tells us that the Scriptures themselves are able to make us wise unto Salvation through Faith c. and to furnish us throughly to all good Works Answ. He corrupts the Scripture Where doth God plainly tell him that the Scriptures themselves are able c This word themselves he puts in of his own Head and yet sayes God tells us plainly that the Scriptures themselves are able c. wherein he speaks Untruth of God If this be not Infidelity yet it looks as like Impudence as I have seen If the Scriptures themselves were able to make wise unto Salvation through Faith c. there were then no Need of the Help of the Spirit But I have already shewed that unless the Spirit reveal and open them the Scriptures themselves cannot be rightly understood And he himself in saying The spirit doth help them to understand them and that they pray for its Assistance therein pag. 103. doth implicitly acknowledge as much But if there be a Necessity of the spirit 's Teaching in order to a right understanding of the Scriptures then it is evident that the Scriptures themselves are not able to make wise c. without the Help and Assistance i. e. the Teaching and Revelation of the Spirit Whether then it can be an Act of Infidelity to expect that which there is so great a Necessity of that men cannot be wise unto Salvation without it I leave to the Reader 's Judgment Nay let it be well considered seeing Christ hath plainly and expresly told us That he will send the Comforter the spirit of Truth to his Disciples that this spirit shall be in them and shall abide with them forever that he shall testifie of Christ that he shall take of Christ's and shew it unto them that he shall teach them all things and guide them into all Truth as appears in the 14 15 16. Chapters of Iohn I say let it be well considered whether it is not an Act of Infidelity in any who profess themselves to be Christ's Disciples not to believe and expect the Performance of this so absolute a Promise Thus far as to the Infidelity of expecting to have the Truths formerly revealed to the Saints revealed now to us by the same spirit by which they were then revealed unto them which I take to be the Meaning of that Phrase of his a Repetition of the former Revelations Now to the Act of Impudence for he sayes To look for a Repetition of the former Revelations would be equally an Act of Impudence and Infidelity And is it not an Act of Impudence sayes he
when God has plainly told us that we have sufficient not to be contented with them to wit the Scriptures but to expect and call for more Answ. Here again he lets his Pen run too fast without due Consideration I read indeed in the Holy Scriptures that God hath said My Grace is sufficient but I never read that God said The Scriptures are sufficient Yet this man confidently sayes God has plainly told us He should have done well to have shewed us where God hath plainly told this and indeed it behoves him yet to produce the place if he can otherwise it will appear an Act of great Impudence in him to say God hath plainly told that which he hath not told at all That the Scriptures themselves as he speaks are sufficient without the Teaching and Revelation of the spirit I have before disproved That the Help and Assistance of the Spirit is needful to understand the Scriptures he has before granted The spirit 's helping to understand the Scriptures is by its Teaching the true Sense and Meaning of them by opening discovering and making known the Mind and Will of God therein exprest This is Revelation for whatsoever is discovered or made known is revealed Now then if the spirit doth open discover make known the Mind and Will of God then the spirit doth reveal the Mind and Will of God And if the Mind and Will of God although exprest in the Holy Scriptures cannot be truly understood or known unless the Spirit open discover and make it known then it follows that the Mind and Will of God although there exprest cannot be truly understood or known unless the spirit reveal it So that still here is a Necessity of Revelation And these very same things having been before revealed unto others is not this a Repetition of the former Revelation that is a Revealing of the same things to us now that were formerly revealed to others And will he upon second Thoughts call it an Act of Impudence to expect this If he shall I am sure that will be an Act of most audaciouâ— Ignorance In the next place he takes upon him to give the True Sense of Christ's Words in Mark 13.11 Take no Thought before hand what ye shall speak neither do ye premeditate but whatsoever shall be given you in that Hour that speak ye for it is not ye that speak but the Holy Ghost Which words he sayes import no more then this that whereas the Disciples were to be brought before the Kings and Potentates of the Earth to vindicate the Doctrine of Christianity that they might be under no Discouragements either from the Presence of those before whom they were to appear or from a Sense of the Meanness of their own Education he promiseth to supply all their Defects miraculously and whereas they had extraordinary Work to perform they might be assured of an extraordinary Assistance from him but this he sayes reacheth not to an Ordinary Case pag. 113. Answ. That the Words do indeed import that the Disciples when brought before Kings and Potentates to vindicatâ— the Doctrine of Christianity should without â—râ—mediâ—ation or taking Thought having given to them what to speak is evident but with what colour of Rea on he will restrain this to that Age only so as to make it an Extraordinary Case I see not Was any thing more ordinary in the succeeding Ages under the Heathenish Roman Emperors then for the Disciples of Christ to be brought before Kâ—ngs and Potentates to vindicate the Doctrine of Christianity Were not these for the most part under equal Discouragements either for the Presence of those before whom they were to appear or from a Sense of the Meanness of their own Education with the former and had they not need of equal Supply Nay hath it not been the ordiâ—ary Case of Christ's Discâ—ples in all Ages to be brought before Rulers and Magistrates to vindicate the Doctrine of Christianity why then doth he call theirs of old an extraordinary Case and have they not for the general been of mean Education and from thence under the same Discouragements with the former why then would he abridge them of the same Assistance Besides observe the Reason which Christ gives why his Discipler shâ—uld not take Thought nor premeditate or study what to speak For saith Christ it is not ye that speak but the holy Ghost But if the priest will restrain this Promise to them of that Age only what will he thereby seem to say to the Disciples of this Age in the like Cases but this When ye are brought before Rulers and Magistrates to vindicate the Doctrine of Christianity do not ye have your Eye to God in expectation that he should give you any thing to speak but bethink your selves before hand and go provided with your Answer for it is not now the Holy Ghost that speaks but it is ye But consider Reader how unsuitable this would be to that Promise of Christ of sending the Comforter to be in his Disciples and to abide with them forever Our Saviour Christ when he was ready to ascend unto his Father made this solemn Promise to his Apostles Lo I am with you alwayes even unto the End of the World This cannot be restrained to them only to whom it was spoken for then it had extended to none but the eleven Apostles by which means the seventy Disciples had been excluded besides the Priests use to tell us that this Promise of Christ did not relate to the Apostles and Disciples of that Age only but is extensive to the Ministers of Christ in all Ages to the World's End Now that Christ was with his Apostles and Disciples in that Age by his Spirit by which he gave them in the very hour that which they should speak so that it was not properly they but the Holy Ghost in them that spoke and by which he revealed the Gospel and Heavenly Mysteries of God's Kingdom to them enabling them thereby to preach them powerfâ—lly and effectually to others in the Demonstration of the Spirit this is on all Hands confest but what Reason then can there be that any should put in for a Share in this Promise of Christ's Presence and yet deny and his refuse to enjoy his Presence in that manner which themselves confess they to whom the Promise was directly and immediately made did enjoy it in But he takes notice of some Speakers that said they did not know before they began what they had to say but as the Spirit gave them Vtterance that only would they speak and al though they came without Preparation yeâ— speak notably This he rails extreamly againstâ— and calls it the Sacâ—ifice â—f a Fool. Answ. Had he forgot that so to speak was the Apostles Practice or did he design to call them Fools by Craft as the Proverb is for certain it is that the Apostles spake as the Spirit gave them Vtterance yet this way of speaking he prophanely calls
the Sacrifice of a Fool. If he had disliked it yet he might one would think have spoken less uncivilly of it had it been but for their sake whom he could not but know to have used it but at this time it seems his Ill will â—o us got the upper Hand of his Respect to them But consider Reader doth this Practice deserve so foul a Reflection as he hath bestowed upon it Solomon when he spake of the Sacrifice of a Fool said Be not rash with thy Mouth and let not thy Heart he hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy Words be few Judge now whether is more like the Fool in his Sacrifice he that waits upon the Lord to receive from him what he shall speak and speaketh only what he doth receive from him and that according as the Holy Spirit giveâ— him Vtterance and no further nor otherwise or he who is so rash with his Mâ—uth and whose Heart is so hasty to utter that he is scarce well settled in his Seat ere his Tongue begins to run whose Tongue is unbridled at his own Command and he can begin when he will and end when he will say as much as he will as little as he will and what he will so that all is in his own Power Yet from these Words of Solomon he saith we may take notice that the Spirit of God is so far from owning these Extemporary Exercises in his Worship that they are reproved by him page 114. Answ. If he insists on the Word those thereby meaning Rash Hasty and Foolish Exercises he had as good have said nothing that being nothing to the Purpose but if he intends that all extemporary Exercises are so far from being owned by the Spirit of God in his Worship that they are reproved by him I tell him he errs and runs unavoidably upon one of these Absurdities either that the Apostles did not speak by the immediate Inspiration of the holy Spirit extemporarily and without Premeditation or that if they did so speak yet God dâ—d not own it in his Worship but reproved it Either of which I think he will be more considerate then in cool Blood to assert He goes on thus page 115. 'T is not the Nimbleness of the Fancy Quickness of Invention Readiness of Elocution Fluency of Speech or a ready Tongue that God is delighted with with these we work upon the Imperfections of Men and these are natural Faculties with which the worst of Men have been endowed such as Achitophel and Tertullus whilest holy Moses was naturally defective in his Vtterance Answ. He said right indeed With these we work upon the Imperfectâ—ons of Men for these are the chiâ—f Tools he works with and Mens Imperfections the matter he works upon but he might if he pleased have put humane Learning in among his natural Faculties for God is no more delighted with that in this Worship then with the other and that is but a Natural Attainment which the worst of Men have acquired as well as the other even such as Achitophel and Tertullus all which notwithstanding renders neither the one nor the other evil or unserviceable in their proper Places but blames the Abuse and Mis-application of them But he saith We must not overthrow that plain Advice which St. Paul gives to Timothy Till I come give Attendance to Reading Exhortation and Doctrine Meditate on these things give thy self wholely unto them that thy profitting may appear unto all 1 Tim. 4.13 15. Answ. When he called this plain Advice methinks the very Word Plain might have put him in mind to have dealt plainly He gives us here the 13 th and 15 th verses but what made him leap over the 14 th was he afraid of it what 's the matter is there any thing in it that he thought would be too hard for him Let us hear what it saith Neglect not the Gift that is in thee which was given thee by Prophecy with the laying on of the Hands of the Presbytery ver 14. No wonder that he shunned this Verse for here 's the Gift of God mentioned which Timothy had in him and which was given him by Prophecy c. And he was as plainly advised to meditate on tâ—is and give himself as fully to this as to any of tâ—e rest not to say something more also in as mucâ— as his Profitting in the rest had no small Dependence on his dilligent Attendance to this We see now the Reason why this was stept over He saith page 116 He have great Reason to be truly thankful that the Scriptures are traenslated into the vulgar Languages but then we are beholden to the Learning of the Translators Answ. We are indeed very sensible of the Goodness and Love of the Lord to us in that he hath been pleased so to order it that we can read the holy Scriptures in our own mother Tongue and we are truly thankful unto him for it Nor would I detract a Tittle from the due Praise of the Translators or in the least undervalue or disesteem that Learning which they made use of in their Work which I always a knowledge to be good serviceable in its right place as an outward Means as writing also and Prinâ—ing have been to bring the Scriptures into that Language which I most readily understand and herein I acknâ—â—leâ—ge I receive a Benefit by Learning and am thus far beholden thereunto and so I am to Printing also and to Writing much more for without the first of these the Scriptures could not have been so common easie to come by but without the latter they could not have been at all but this is still but the outward Part and as it were the Bark Rind or Shell the Sap the Substance the Kernel lies within and is beyond the Reach of humane Learning that the divine Spirit is alone able to give but to set up humane Learning in the Room as it were of the Spirit and attribute that to humane Learning which properly belongs to the Spirit namely to disâ—lâ—se and reveal the Mind of God this is not true Honour but an Abuse to Learning But he saith If Learning were at first necessary for the translating of the Scriptures it is still as necessary for the Interpreting of them Answ. If by interpreting he means according to the common Acceptation of the Word an Opening and giving the Sense and Meaning of the Scriptures I deny his Consequence for though Learning was at first necessary to turn the Words out of one Language into another yet it is not necessary to give the Sense and open the meaning of the matter contained in the Words because it neither was designed thereto nor is capable thereof for as in Natural things what man saith the Apostle knoweth the things of a Man save the Spirit of Man which is in him even so the things of God knoweth no man but the Spirit