CHAP. VIII. Of Humane Learning, Divine Inspira- and Revelation.
HAving briefly dispatcht the Business of taking Texts, framing Discourses on them, and selling those Discourses for Money▪ that which comes next under Consideration is Humane Learning, which the Priest asserts the Necessity of in interpreting the Scriptures, pag. 90. He takes an Occasion to enter up∣on this Subject, from some words of R. H. which (as he sets them down: for he names no Book) are thus, The Scribes and Phari∣sees were Learned Men, and they could not open the Scriptures; Peter an Vnlearned Man, he opened the Scriptures, pag, 87. At this he carps, saying, R. H. magnifies the Lear∣ning of the Scribes and Pharisees, and makes a very Ignoramus of St. Peter, &c. p. 88.
Answ. He had no Cause to quarrel at this; for R. H. spake but the Truth. He did not magnifie the Learning of the Scribes and Pharisees, but barely said, they were Learned Page 206 Men, which none that understands what they were, will deny: Nor does he any whit de∣base St. Peter (as this Priest doth unfairly in∣sinuate) but barely sayes, He was Vnlearn∣ed; and so indeed he was in that sort of Lear∣ning wherein the Pharisees were learned, to which his being unlearned is opposed.
But sayes he, Will t•ey prove that St. Peter, who opened the Scriptures, was an Vnlearned Man?
Answ. The Scripture sayes it expresly, Acts 4.13.
Is there no D•fference, sayes he, be∣twixt Peter the Fisher-man, and Peter the Disciple?
Answ. Yes; there was great Difference, but not in point of Humane Learning: The Difference lay not there. He had no more of that Learning when he was a Disciple, then he had when he was a Fisherman. But the great Difference lay in this, that when he was a Fisherman, he was Carnally-minded; but af∣terwards, being a Disciple, he became spi∣ritually-minded, having received an Vnder∣standing, not from Study and Natural Means, but from God, as another Apostle said,* We know that the Son of God is come, and hath given us an Vn∣derstanding, Page 207 that we may know him that is true, &c. For Luke tells us, that a little before his Ascension,* he opened their Vnderstandings (which was an immediate and inward O∣peration of his Spirit and Power upon them) That they might un∣derstand the Scriptures.* And this it is the Apostle Paul desired for the Colossians, viz. A spiritual Vnderstanding.
He goes on, Had Peter been so long with him, that spake as never man spake, and is he still unlearned?
Answ. Yes, unlearned still in humane Learning, as much as he was before; for Christ did not instruct him in that, neither did the Excellency of Christ himself lie in that; for when he spake as never man spake, it was not in respect of Humane Learning, but of Divine and Heavenly Wisdom.
Did the Holy Ghost, saith he, give him the Tongue of the learned, nay a Portion of the Cloven Tongues, by which he spake all Lan∣guages, to enable him to expound the Scriptures to all Nations, and is this Peter unlearned still?
Answ. Yes, he was unlearned still in hu∣mane Page 208 and acquired Learning; for that which was given him by the holy Ghost, was not humane nor acquired.
Doth he not say (adds he) that the Vn∣learned, and Vnstable wrest the Scriptures to their own Destruction, and is he himself Vn∣learned?
Answ. Yes, he himself, notwithstand∣ing all this, was Unlearned in that Learning, by which they, who were Unlearned in the Heavenly Learning, did wrest the Scrip∣tures.
Now that this may not seem strange, I de∣sire 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 Learn∣ing, and this Learning, Man as Man, though never so ignorant of God, or never so great an Enemy to God, is capable of; this Learn∣ing 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 Page 209 Learning Peter was well versed. So also there is a Twofold Knowledge. There is a Knowledge,* which he that en∣creaseth, encreaseth Sorrow, but there is also a Knowledge,* of which the Fear of the Lord is the Begin∣ning (or pricipal Part) In like manner there is a Twofold Wis∣dom: 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 Under∣standing:* There is an Vnder∣standing by which the things of God cannot be perceived, an Vn∣derstanding which God will de∣stroy:* And there is an Vnder∣standing which the Inspiration of the Almighty giveth. Now this Divine, this Heavenly Learning (this Spiri∣tual Knowledge, Wisdom and Understand∣ing Page 210 Peter had received of God; in this he was indeed learned, and by this sufficiently a∣ble to understand the Scriptures, but that hu∣mane Learning, that that was acquirable only by Natural Study, and Industry, that he was unlearned in, notwithstanding he was a Disciple,* as appears plain∣ly in the place before quoted. No Ground at all then had the Priest so scornfully to insult, and vainly tri∣umph 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 o∣pen 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 a•e so obscure and dark, that they are hard to be understood, page •0. from whence he infers Page 211 the Necessity of Learning (I for Distinction sake will call it Natural, Humane, or School-Learning) in the Interpreting of Scrip∣tures, 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 un∣derstood without it. Not a Word of the Spi∣rit of God, but humane Learning all in •ll▪ There is a Necessity of it, he saith, great Dan∣ger of mis-interpreting without it, yea they that want it are very ••fi••te preach, &c. What could he have said more to magnifi• 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 interpre∣ting of Scripture, and consequently no cer∣tain Knowledge of the will and mind of God therein exprest, with the other Hand •ulls it down again, and renders it as needless in Rela∣tion to man's eternal Happiness, as before he asserted it not only needful, but even of abso∣lu•e Necessity. Hear what he saith, page 92. Page 212 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 Scrip∣ture, fitted to the most vulgar Capacity, and shallowest Vnderstanding, as (for Example) the History of Christ's Birth, Death, Resur∣rection and Ascension is, as necessary to be be∣lieved, 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 unlearn∣ed. Where now is this grand Necessity of humane Learning? The necessary Points of Religion, he saith, are not hard to be under∣stood, whatsoever is necessary to Salvation, ei∣ther to be believed or to be done, is in some Place or other of holy Scripture fitted to the most vulgar Capacity, and shallowest Vnder∣standing. 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 Neigh∣bour Page 213 (on which Christ said,* the whole Law and the Prophets de∣pend) All the Commands of the Gospel, and the Essentials of Reli∣gion: All these he confesseth, are in the Gos∣pel 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 hu∣mane learning still! to what End I would fain know? why, to enable men to preach the Gos∣pel (for saith he, They that want this Learn∣ing, 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 Salva∣tion, if all things that men are required either to believe or do, are fitted to the most common Capacity, and to the shallowest Understand∣ing; 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 Page 214 preach any 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 wo•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, D•ath, Resurrection and As∣cension; any thing that is no Part of the Love of God and our Neighbour (which as I shew∣ed before comprehends the whole Law and the Prophets) any thing that is no Command of the Gospel; any thing that is not Essenti∣al to Religion? No man I think in his right Wits, will so affirm. If then there be no Ne∣cessity of preaching any thing, that is not comprehended within these particulars▪ and what•oe•er is comprehended within these partie this may be preacht without the Help of •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 pluck•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 Page 215 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 Circum∣stances of the Levitical Rites, nor in all the Ge∣nealogies of the Scripture, nor in all the Apoca∣lyptical Prophecies, and therefore the Obscuri∣ty 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 hu∣mane 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 ne∣cessary to Salvation, all things to be believed or done, all Gospel-Precepts, all Essentials of Re∣ligion (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, Page 216 those things which are most difficult (and so have most Need of explanation) are least ne∣cessary. Compare now these three Sayings one with the other, and see if the direct Con∣sequence 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 Observa∣tion 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 great∣est Concern, are written in such a plain and familiar Stile, that the weakest and most illite∣rate, 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 Page 217 still more and more against the Necessity of humane Learning.
His second Observation is, That the Scrip∣tures have been wrested, page 95. This being matter of Fact, he concludes to be sufficient∣ly known without further proof, and there∣fore 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 fol∣low him, not doubting but by that time this Subject is discust, I shall prove his second ob∣servation 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 Hub∣berthorn, 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 inclin∣able to deride any, being a grave, scrious, so∣lid, weighty man, as they who best knew him can bear witness, nor is it our manner to deride, or any way undervalue Learning, Page 218 which in its Place we know to be good and serviceable, but when others do so much o∣ver 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 can∣not be preacht, &c. We are then necessitated to pull it down, and reduce it to its proper Sta∣tion and Service, which is to be conversant in Natural, Civil, or Humane Affairs, where while it is exercised, we are far from deri∣ding 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 Under∣standing in it, which together with our E•∣deavours (though through great Difficulties) to educate our Children therein, may suffici∣ently 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 un∣derstanding of difficult Passages in the Scrip∣tures, Page 219 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 learn∣ing, 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 de∣clared necessary. If want of Humane Learn∣ing were the Cause why the Scriptures are wrested, how comes it to pass that they are wrested by those that have Humane Learn∣ing? 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 Page 220 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 under∣stood them worse, nor is it a thing to be won∣dred 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 Learn∣ing, 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 Page 221 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 a∣right, 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 un∣learned when Iesus called them, yet to the E∣ternal Honour of Learning, he made them learned in all Tongues by a Miracle, before he sent them abroad to teach all Nations; teach∣ing 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 up∣on 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 Pri∣mitive Church) what is it to the Page 222 Purpose? If not having all Languages they should not be fit to preach to all Nations, be∣cause 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 ig∣norant 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 com∣manded to preach the Gospel to all Nations, which that all Nations might understandingly Page 223 hear, it was expedient it should be preacht unto them in their respective proper Langua∣ges, 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, Rea∣der, 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 Re∣lation 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 effectu∣ally to those of their own Nation (and any o∣ther who understood their Language) with∣out the additionall Gift of Tongues; but the Page 224 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 Learn∣ing 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 up∣on 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.
Page 225But 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 a∣scribed to such mens Invention, as if its Success had been wholly owing to their Skill and Learn∣ing, and not to the mighty Power of God.
Answ. The Reason holds good still; Ex∣perience shews that these learned men, that call themselves Ministers of the Gospel now, do extol and cry up their humane learn∣ing beyond the Power of God; for they make that Learning such an indespensible Qualification, and of such absolute Necessity, that though a man be indued with Power from on high, though he hath received the Promise of the Father, though he be full of the Holy Ghost, and of Faith, yet if he be not sk•lled in humane Learning (or at least supposed to be) they say, he is not fit to preach the Gospel.
But he saith, That was a time extraordina∣ry, the Disciples being to plant the Gospel in all Nations, and probably understanding no Lan∣guage but the Syrian, Christ therefore rains Page 226 upon them cloven Tongues, whereby they were capacitated to preach the Gospel to all People, and Nations under Heaven, page 100.
Answ. If that was an extraordinary time and occasion, in and upon which, Tongues were given, he is the more to blame for in∣ferring from thence a Necessity of Humane Learning, in ordinary times, and upon or∣dinary occasions: He should have remembred what himself saith, page 128. That it is a most grand Fallacy, to draw an universal Con∣clusion, from particular Premises.
But a time, he saith, was coming when these Tongues should cease, the main Work being done, page 101.
Answ. 'Tis true, Tongues being given but for a particular Service were to cease, that Service being answered, but the Teaching of the Spirit was not to cease, it had no Depen∣dency upon Tongues, and therefore was not to cease with them; it was before them, and was to continue after them. The Comfor∣ter, the Spirit of Truth (which Christ said,* he would pray the Father to send to his Disciples) was to abide with them forever, and he was to be their Teacher, and to guide them into all Truth.
Page 227Besides the Apostle Paul, wri∣ting to the Church at Ephesus,* a∣mongst whom (being of one Tongue) there was no need of Tongues, and by whom we read of no Miracles wrought, tells them, He ceaseth not to pray for them, that God would give them the Spirit of Wisdom, and Revelati∣on, in the Knowledge of himself. From whence it is evident, First, That divine Revelation had no Dependence upon Tongues, or Miracles. Secondly, That although Tongues were for a particular Service and Season, and therefore were to cease, yet that the Ministration of the Spirit by divine Revelation, was not to cease, but to continue in the Church of Christ, there∣fore also he exhorts the Thessalonians, not to quench the Spirit, 1 Thes. 5.19.
But he saith, It would be presumption in them, who pretend to be the Apostles Successors to expect to receive all Gospel Knowledge in the same manner, and in all those Wayes, wherein it was communicated to the Apostles, page 101.
Answ. How far he will strain the Word all (in the last Clause) I know not; but if by all those Ways he intends no more then an inward Manifestation, and immediate Revela∣tion Page 228 of the mind and Will of God to them, by the Spirit of Truth which dwells in them, I will adventure to tell him it is no Presumption at all in those who are the Apostles Successors, to expect to receive the Knowledge of the Gospel in the same manner; for as our Savi∣our prayed not for them only, but all such also,* as should believe on him through their Word. So what he promised concerning sending the Comforter, to be in them, to teach them, to take of his and shew it unto them, to guide them into all Truth, and to abide with them forever; he did not promise with Restriction, and Limitation to them only, but with an ex∣tensive Relation to all that should believe on him. This appears, First from the Words of Christ,* He that belie∣veth on me, as the Scripture hath said, out of his Belly shall flow Ri∣vers of living Water:* But this spake he of the Spirit, which they that believed on him should receive. This is spoken indefinitely of all Believers, without any Restraint to Persons, time, or place; for the Invitation is general,* If any Man thirst, let him come unto me, and Page 229 drink, &c. Secondly, It does appear that this inward, immediate and spiritual Teach∣ing was known and received by the Saints of old in general, of whom we read not that they spake with Tongues, or wrought Mira∣cles: The very little Children (Babes in Christ) to whom Iohn writ, had received the Anointing. Ye have an Vncti∣on from the holy One▪* and ye know all things, the Anointing which ye have received of him, abideth in you,* and ye need not that any man teach you; but as the same Anoint∣ing teacheth you of all things and i• Truth, and no Lye; and even as it hath taught you, ye shall abide in him. Hence it is manifest, that in the Primitive Church, the Saints in gene∣ral had the Spirit poured on them, had the Anointing in them, that the End of it was to teach and guide them, and that they were taught and guided by it. Thirdly, Besides, this inward and immediate Teaching of the Spirit of God, by which the Knowledge of the Gospel is communicated, being the very End for which the Conforter was sent, and (as I may say) the natural Effects of his com∣ing (implied in those Words of Christ, He shall teach you all things, he shall testifie of me Page 230 he shall receive of mine, and shall shew it unto you; he shall guide you into all Truth. &c.) it must either be granted that these Effects of his Coming are now received, and known in the true Church, or denied that the Com∣forter is now received, and doth abide with Be∣lievers at all. The Consequence whereof would be, that Christ hath left his People Comfortless, which he hath assu∣red them he will not do;* but if the Comforter, the Spirit of Truth be now to be expected (he is faithful that promised) if he is to be in the Saints, and to abide with them forever; if his Office be to testifie of Christ, to re∣ceive of Christ's, and sh•w it unto them, to teach them all things, and to guide them into all Truth; I hope Reader thou wilt not think it Presumption in them, that are truly the Apostles Successors in Faith and Doctrine, to expect to receive the Know∣ledge of the Gospel, in the same manner as they received it.
Again, he saith, it is as ungodly and absurd to depend upon extraordinary Revelations, and Miracles, while we neglect the ordinary means Page 231 under which we live, as it is for an Husband∣man to give over his Husbandry in expectation of being provided for by daily Miracles, page 102. And a little lower, he saith, Though God's Hand be not shortned, but that it is in his Power to give the Church now the same Gift of Tongues, of Working Miracles, and the rest as he was pleased to do in the Primitive Age of the Church, &c.
Answ. By this he seems not rightly to un∣derstand 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 apprehen∣ded, they had received the Knowledge of the Gospel by these means, and that there∣fore 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 be∣tween the Effects and the Cause: Tongues and Miracles were but the Effects of that di∣vine 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 Me∣diums to convey their Message to others, and Page 232 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 Spi∣rit, 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 be∣lieve not, lest the Light of the glori∣us Gospel of Christ, who is the I∣mage 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 Page 233 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, Vngodli∣ness or Absurdity in those, who are the Apo∣stles Successors in Faith and Doctrine, to ex∣pect to receive the Knowledge of the Gospel now in the same manner, as it was commu∣nicated to them of old.
Yet that he may not seem wholely to ex∣clude the Spirit, he thus saith, That the Spi∣rit helpeth us to understand old Truths, alrea∣dy 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 be∣fore (page 92, 93, 94.) he said that, All the necessary Points of Religion, whatsoever is ne∣cessary Page 234 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 Ca∣pacity, and shallowest Vnderstanding, that the History of Chist's Birth, Death, Resurrecti∣on 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 Neigh∣bour (which I have elsewhere shew'd) compre∣hends 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 unlearn∣ed; that those Passages in the Scriptures, which are of the greatest Concern, are writ∣ten 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 necessa∣ry to be believed, and those least necessary, which are most difficult. Now if he did be∣lieve 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 con∣fess the Spirit helpeth us to understand old Page 235 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 weak∣est, 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 un∣learned may understand! And yet of this kind do they reckon all necessary Points in Religion; all the Duties of the first and se∣cond 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 Es∣sentials 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 Assi∣stance of the Spirit to help them to under∣stand? Nothing that is necessary to Salva∣tion to be sure, no Essential of Religion, no Page 236 Gospel Precept, no Part of the History of Christ's Birth, Death, Resurrection and As∣cension; 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 confes∣seth are least necessary to be believed (as the Circumstances of the Levitical Rites, the Ge∣nealogies in Scripture, and Apocalyptical Pro∣phe•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 as∣sistance 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 under∣stand it; if he doth not already understand it, then it is not yet revealed to him, but hid or co∣vered from him, & in praying for the Assistance of the Spirit to understand it▪ he acknow∣ledgeth the Necessity of the Spirit's Teaching, and confesseth that Revelation is to be expected in this Age.
Page 237But (saith he) to pretend to such Miracu∣lous Inspirations as the Apostles once had, or to n•w Revelations beyond what was discover• to them, is an horrible Cheat, &c.
Answ That the Inspirations which the Apo¦stles had, or the Teaching of the Spirit, where∣by the mind of God was communicated to them, had no Dependency upon Miracles, I have shewed before: As for New Revelati∣ons, it is a Phrase of his own, not used by us, and if by New, he intend New as to Substance, he doth not rightly represent us; for we do not expect a Revelation of any o∣ther Gospel, of any other Way of Salvation, of any other Ess•ntials in the Christian Religi∣on, then what were revealed to the primitive Christians, and have been in all Ages reveal∣ed to the •aints in 〈◊〉 D•gree or other, and which by the divinely inspired Penmen were committed to writing, and are declared of in the holy Scriptures, but as no Pro∣phecy of old •ime came by the will of man,* but holy men of God spake as they were moved by the holy Ghost, so n•ither can the true Sense and Meaning of tho•e heavenly Doctrines con∣tained in the holy •criptures, be comprehen∣ded or understood by the Wit and Wisdom Page 238 of man (in his highest Natural Attainments) but only & alone by the Openings and Disco∣veries of that holy Spirit, by which they were at first revealed. Those divine Mysteries are Mysteries indeed, and remain so, as a sealed Book (which neither the unlearned, nor yet the most learned in the wisdom of this World is able by that Learning to open) until Christ (the Lamb) doth open them:* And these Heavenly things and divine Mysteries so opened by him,* who hath the Key of David (wherewith he openeth, and no man shutteth, and shutteth, and no man with all his humane Learning openeth) are not New Revelations, that is New things revea∣led, but rather renewed Revelations, that is, Old things revealed anew: The same Gospel the same Way of Salvation, the same Essen∣tials of Religion, the same Principles and Doctrine, in a word, the same Good Old Truths, which were revealed to the Saints of old, and are recorded in the holy Scrip∣tures, revealed now anew. And this Reve∣lation is absolutely necessary: for without it there is no true, no certain, no living Know∣ledge of God the Father, or of Jesus Christ his Son. This our Saviour told the Iews, Page 239 No man (sayes he) knoweth the Son,* but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Humane Learning cannot do it. Nor can the Doctrines of the Gospel, or the Mysteries of God's King∣dom, be known to man, but by the Rev•∣lation of the Holy Spirit (Humane Learning cannot discover them) for, The things of God (saith Paul) know∣eth no man but the Spirit of God.* Perhaps the Priest will say, They are revealed in the Scriptures. But I shall then tell him, That Revelation is necessary (yea, of Necessity) even to understand the Scriptures. For he himself observes (p. 96.) that it is not the Letter, but the Sense that is the Word of God. If so, it is not enough for any man to have and read the Letter only (though he spend his Age therein) but if he expect profit thereby, he must come to the true Sense, which (how learned soever he be in the Wisdom of this World) he never can attain unto, until the holy Spirit reveal it to him. And to this purpose must his own words serve (if they will serve to any purpose at all) Page 240 namely, We confess that the Spirit helpeth us to understand old Truths already reveal•d i• Scripture, and we pray for his Assistance there∣in, pag. 103. In which words (though he mistakes, in saying they are revealed already to him, that doth not understand them▪ yet) by confessing that the Spirit doth help to un∣derstand, and praying for his Assistance there∣in, he acknowledges that the Truths con∣tained in the Scriptures are to be revealed by the Spirit.
Having promised this, I hold my self the less concern'd to take notice of what he sayes concerned new Revelations; because he speaks up•n a false Ground, and shoots at random: Yet some things scattered here and there in his Discourse I may speak briefly to, to make him more sensible of his Mistakes.
1st. He says, These New Revelations high∣ly disparage the Scriptures.
Answ. He that desires and waits to have the Truth's Record in the Scriptures, revea∣led to him by the same Spirit from which they were written, doth not at all disparage the Scriptures, but honours them.
But he sayes, The Scripture, if it be true and may be believed, declares it self to be a Page 241 perfect and sufficient Rule in order to Salvati∣on, 2 Tim. 3.17.
Answ. The Scripture (so far as it hath e∣scaped Corruption from Mis-transcribing, Mis-translating, Mis-printing, and the like) is true, and not only may but ought to be believed. But I do not find it declares that of it self, which he hath here declared of it, from 2 Tim. 3.17. namely, that it is a per∣fect and sufficient Rule in order to Salvati∣on. That place sayes thus, Vers. 16. (for the 17th Verse depends on that, and is imper∣fect without it) All Scripture is given by In∣spiration of God, and is profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness: Vers. 17. That the Man of God may be perfect, throughly furnisht unto all Good Works. Now (to let pass the Trans∣lation, which is not altogether so well as it might be) here is no mention of a Rule at •ll. The Scripture is here said to be profitable, but I hope the Priest will not say, every thing that is profitable is a perfect and sufficient Rule. He sayes humane Learning is profitable, and not only so, but nec•ssary, yea of Necessity to the Understanding & Preaching the Gospel; will he therefore make humane Learning the Rule? But how regardless is this man of spea∣king Page 242 Truth, who so confidently sayes, the Scripture declares it self to be a perfect and suf∣ficient Rule in order to Salvation; whena• that Scripture which he brings to prove this, hath no such words in it.
But he adds, That the Scripture accurses all that shall preach any other Doctrine, Gal. 1.8, 9.
Answ. If he means any other Doctrine then this, which he has preached, concern∣ing the Scripture being a perfect and suffici∣ent Rule▪ he errs and wrongs the Text. For the Apostle there sayes, If any man preach any ••her G•spel unto you, then that we ha•e preached, and you have received, let him be a∣cursed. And so say I: He that preaches any other Gospel, then what was then preached by the Apostle, the Curse and Wo is to him. But let me withal tell my Adversary, he did unadvisedly to bring these two Scriptures to∣gether: For in that to Timothy, the Apostle saith, That the Man of God may be perfect; but that the Priest denyes it is possible for him to be. So that he preaches not only another, but a directly contrary Doctrine to what the Apostle preacht. Let him look again then, and consider, whether he has not brought the Curse to his own Door.
Again, he sayes, pag. 104. Consider how Page 243 contrary these new Revelations are to God's 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 • have before shewed to be a Mistake, and that we are not concerned therein; if by N•w Doctrines he means such Doctrines as are ess•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 Apo∣stles and Saints in the first Ages of Christia∣nity, and which are declared of in the Scrip∣tures of Truth) are now (after the long Night of thick Darkness, which hath cove∣red 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 Page 244 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 Essen∣tial Truths declared of in Scrip∣ture. 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, af∣ter the •postacy, as well as it had been be∣fore. 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 ma∣nifestly contradict the Faith of the primitive Christians.
Page 245Answ. To this I shall not need to say much: Let them look to it whom it con∣cerns. That it concerns not us, I have al∣ready shewed. The Faith which we have re∣ceived 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 Blas∣phemy, that we would bring the World into Egyptian Darkness, and all this (and much more) for a Dream, a meer Fancy, a Mi∣serable 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 Page 246 it fall upon him, will dash him to pieces 〈…〉 enough, that he hath reviled and vili∣fied •s throughout his whole Book, but he must also blaspheme the Light of the Son of God, and the Opera•ion of the Holy Ghost, in calling the one a False & Fantastick Light, and the other a Lye! Well, let him remem∣ber 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 irreversi∣ble 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 i• the Word of God, wherein he hath revealed his Will to the Church, &c. pag. •07.
Answ. He seems not rightly to understand Revelation but rather to have taken in some strange Notion concerning it. I would glad∣ly know of him, how he would be under∣stood when he sayes, God has revealed his Will to the Church in the Holy Bible. He Page 247 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 As∣sistance 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 As∣sistance 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 Page 248 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 Reve∣lation, 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 W•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 t•e •ord of God, see∣ing the Word of God is quick and powerful, and the Bible (or Book• a Dead Letter? Some of them, being by this a little awakened, to avoid the Absu•dity tell us, They do not 〈◊〉 can that the Letter is the Word of God, but Page 249 the Sense; so says this man, p. 96. But why then do they mean one thing, and speak ano∣ther? 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 con∣found 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 Bi∣ble is the Word of God, as if he took the Bi∣ble, 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 ne∣ver 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, dis∣cerning and discovering the Most Secret Page 250 Thoughts and Intents of our Hearts. But this Answer I conclude will not answer his End: He has fitted an Answer to his own De∣sign, 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 dare• put his Name to it) will deny. But sayes he, Though the Leaves and Letters have no Na∣tural 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 Page 251 from the Scriptures is dead, for the true Sense and Meaning of the Scripture is received and understood in & by the Openings and Revelati∣on of the Divine Spirit, and not otherwise. Now we never call the Scriptures a dead Let∣ter in dis•respect to or dis-esteem of the Scrip∣tures but to manifest the Mistake and Error of those, who think it sufficient that they have the Scriptures, although they d•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 be∣ing opened, explained, applyed, and the true Sense of them given by the Spirit, they are then truly serviceable, and profi•able for Doctrine,* for Re∣proof, for Correction, for Instru∣ction in Righteousness, and may be so used by them that are led and guided by the Spirit, without any of those Absur∣dities, which this man irreligiously would fa∣sten 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 Con∣tradiction) he had said but a few Leaves be∣fore Page 252 (pag. 96.) It is not the Letter, but the Sense, that is the Word of God. So that, al∣though he will not have the Letter to be the Word of God, but the Sense, yet, by an in∣comparable Piece of Ignorance and Self-con∣tradiction, he will have the Bible (or Book) to be the Word of God, as if the Book where∣in the Letter it written, were the Sense of the Letter. Thus all his great Bluster and Va∣pour against others, ends in the Detection of his own Confusion.
He sayes, pag. 112. To look for more Re∣velations, or a Repetition of the former, would be equally an Act of Impudence and Infidelity. Why of Impudence and Infidelity? He re∣plies, 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 [them∣selves] 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. Page 253 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 un∣less the Spirit reveal and open them, the Scriptures themselves cannot be rightly un∣derstood. 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 Tea∣ching, 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 Com∣forter, the spirit of Truth, to his Disciples; that this spirit shall be in them, and shall a∣bide 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 Page 254 things, and guide them into all Truth (as ap∣pears 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 Infide∣lity of expecting to have the Truths former∣ly 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 Repe∣tition of the former Revelations) Now to the Act of Impudence; for he sayes, To look for a Repetition of the former Revelati∣ons, would be equally an Act of Impudence and Infidelity. And is it not an Act of Im∣pudence (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 in∣deed in the Holy Scriptures, that God hath said, My Grace is sufficient; but I never read that God said, The Scriptures are suffi∣cient. Yet this man confidently sayes, God has plainly told us. He should have done Page 255 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 Revela∣tion 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 un∣derstand the Scriptures is by its Teaching the true Sense and Meaning of them, by o∣pening, 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 ex∣prest 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 Page 256 or known, unless the spirit reveal it. So that still here is a Necessity of Revelation. And these very same things having been be∣fore revealed unto others, is not this a Repeti∣tion of the former Revelation (that is, a Re∣vealing 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 audaciou• 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 premedi∣tate; 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, ei∣ther from the Presence of those before whom they were to appear, or from a Sense of the Meanness of their own Education, he promi∣seth to supply all their Defects miraculously: Page 257 and whereas they had extraordinary Work to perform, they might be assured of an extraor∣dinary 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 vindicat• the Doc∣trine of Christianity, should without •r•me∣di•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 Extra∣ordinary 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 K•ngs and Potentates to vindicate the Doc∣trine 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 ordi•a∣ry Case of Christ's Disc•ples in all Ages to be brought before Rulers and Magistrates, to Page 258 vindicate the Doctrine of Christianity (why then doth he call theirs of old an extraordina∣ry Case?) and have they not (for the gene∣ral) 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 sh•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 Doc∣trine 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 be∣fore 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 un∣suitable 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 Page 259 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, be∣sides the Priests use to tell us, that this Pro∣mise of Christ did not relate to the Apostles and Disciples of that Age only, but is exten∣sive 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 Myste∣ries of God's Kingdom to them, enabling them thereby to preach them powerf•lly and effectually to others, in the Demonstra∣tion 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 Page 260 themselves confess, they to whom the Pro∣mise 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, ye• speak notably. This he rails extreamly against• and calls it the Sac•ifice •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 disli∣ked 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 •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 Page 261 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 give• him Vtterance, and no further, nor otherwise; or he who is so rash with his M•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 Com∣mand, 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 repro∣ved 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 Page 262 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 d•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. 'Tis not the Nimbleness of the Fancy, Quickness of Inventi∣on, 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 Mo∣ses was naturally defective in his Vtterance.
Answ. He said right indeed, With these we work upon the Imperfect•ons of Men; for these are the chi•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 Page 263 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, Exhor∣tation and Doctrine: Meditate on these things give thy self wholely unto them, that thy pro∣fitting 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 13th. and 15th verses, but what made him leap over the 14th. was he a∣fraid 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 won∣der that he shunned this Verse; for here's the Gift of God mentioned, which Timothy had in him, and which was given him by Pro∣phecy, Page 264 &c. And he was as plainly advised to meditate on t•is, and give himself as fully to this as to any of t•e rest, not to say some∣thing more also, in as muc• 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 Rea∣son to be truly thankful that the Scriptures are traenslated into the vulgar Languages, but then we are beholden to the Learning of the Transla∣tors.
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 mo∣ther 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 & service∣able in its right place, as an outward Means (as writing also and Prin•ing have been) to bring the Scriptures into that Language, which I most readily understand, and herein I ackn••le•ge I receive a Benefit by Learning, and am thus far beholden thereunto (and so Page 265 I am to Printing also, and to Writing much more; for without the first of these the Scrip∣tures 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 a∣ble 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 dis•l•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 ne∣cessary for the translating of the Scriptures, it is still as necessary for the Interpreting of them.
Answ. If by interpreting he means (ac∣cording to the common Acceptation of the Word) an Opening, and giving the Sense and Meaning of the Scriptures, I deny his Con∣sequence; for though Learning was at first necessary to turn the Words out of one Lan∣guage into another, yet it is not necessary to give the Sense, and open the meaning of the matter contained in the Words, because it Page 266 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 of God. Now we (saith he) have received not the Spirit of the World, but the Spirit which is of God, that we might know the things that are freely given to us of God. The Apostle here layes the Capacity of knowing the things that are given us of God upon our receiving the Spirit of God, and wholly shuts out the Spirit of the World from having any thing to do in it, and that not without great Reason; for he that hath most of the Spirit of the World, he who is deepest in the Wis∣dom and Understanding of the World, and who hath climbed to the highest Pitch of humane Learning, is by all these Attainments but a Natural Man. And the Apostle saith expresly (ver. 14.) The Natural Man recei∣veth not the things of the Spirit of God; for they are Foolishness unto him; neither can be know them, because they are spiritually discer∣ned. Where then is the Necessity of humane Learning to interpret the Scriptures.
But he intimates, That there is still a Ne∣cessity Page 267 of understanding these Tongues for the Translation of Scripture.
Answ. Not if the Scriptures be already rightly translated; but by this he implies, that the present Translation is not true: And what a Condition doth he leave them in then, to whom he proposes it as a perfect and suffici∣ent Rule; for if the Scripture (not the Spirit) is to be their Rule, then to them that under∣stand it not in other Languages (which not one of an hundred doth) the Translation of the Scripture must be the Rule, and if that Trans∣lation be not true, the Rule is not true (and what will the Consequence of that be) but if the Translation be true, then there is not a Necessity still of understanding those Tongues for the Translation of Scripture.
But saith he, I pray by what way and means must we attain the Knowledge of it (speaking of the Scripture just before) but by the ordinary means of Study, Industry, or Vni∣versity Education?
Answ. The Question implies he knows no other Way, and indeed I doubt he doth not; yet if he thinks there is no other Way, I would ask him why he saith (page 103.) He prays for the Assistance of the Spirit to help him understand the Scriptures? Is not that ano∣ther Page 268 Way then by Study, Industry, or Uni∣versity Education.
He next attempts to shew the use of Learn∣ing, in unfolding difficult places in Scripture, namely, for the Vnderstanding the Literal, Moral, Mystical, Tropical, Metaphorical, Allegorical, Hyperbolical Senses, which he confesseth are hard Words. and hard indeed would the Case of Mankind be, if the Gospel could not be understood, and preacht unto them without understanding these hard words, but the best on it is, these hard words relate but to the difficult Places, which (he saith, page 93.) are least necessary, nay not at all necessary to Salvation: All Points whatsoever necessary to Salvation, either to be believed or done; the History of Christ's Birth, Death, Resurrection and Ascension; the Du∣ties of the first and second Table; the Love of God and our Neighbour, all Evangelical Pre∣cepts, and the Essentials of Religion, being fit∣ted to the most vulgar Capacity, and shallowest Vnderstanding, suited to the Capacity of the weakest and most unlearned, written in such a plain and familiar Style, and made such easie Doctrines, that he that runs may read them. So then here is no need of a lea•ned Priest, to puzzle Peoples Heads with hard Words, Page 269 and pick their Pockets by Tropes and Hyper∣bolies; for the Gospel with all the Doctrines and Precepts of it, the Essentials of Religion, and whatsoever is necessary to Salvation, be∣ing so plain and easie to be understood, may very well be preacht without Study, or hu∣mane Learning, by such as, having freely received, are willing freely to give.
But he chargeth the Quakers with mis-tim∣ing and abusing the Prophecy of Joel, in apply∣ing it to this present Age. The words are, And it shall come to pass afterward, that I will pour out my Spirit upon all Flesh, &c. chap. 2.28. This Prophecy he tells us, a learned Commentator tells him, was cited and applied by St. Peter (Acts 2.) to the times of the Gospel.
Answ. What doth he mean by the times of the Gospel? are not these times, which we live in, the times of the Gospel? what times I wonder doth he take these to be?
But Peter explains the Word [afterward] by the last days; for whereas the Prophet had said, It shall come to pass afterward, &c. The Apostle saith, It shall come to pass in the last Days▪ &c. Upon this the Priest recites these Words of his learned Commentator, Whatsoever can be collected from this Place t•Page 270 the Benefit of the Pretenders, will receive a short and clear Answer, by considering the time to which this Prediction (and the Com∣pletion of it) belonged, and that is expresly the last Days, in the Notion wherein the Writers of the new Testament constantly use that Phrase not for these Days of ours so far advanced to∣ward the End of the World, but for the time immediately preceding the Destruction of the Jewish Polity, &c. page 123.
Answ. That this Prophecy then relates to the last Days (whensoever they fall to be) both he and his Commentator grant us, but we do not agree which are the last Days. He saith, these days of ours are not the last Days, but those Days immediately foregoing the De∣struction of Jerusalem. That the last Days did then begin, I grant, but that they are al∣ready ended, I deny. Will he call them the last Days, and yet say th•se, which are sixteen hundred Years latter then they are not the last Days? What can he say more repugnant to Reason! Which is more properly the last, the foremost, or the hindermost, that that is gone before, or that that followeth after? But I observe he saith, The last Days are not these of ours, so far advanced towards the End of the World, &c. as if he thought the advance∣ment Page 271 of these Days so far towards the End of the World a fit Medium to prove them not the last Days, then which I think he could not have found an unfi•ter since by how much the further they are advanced towards the End of the World, by so much the more properly they may be called the last Days.
But he would have it, That the Writers of the New Testament do constantly use that Phrase [the last Days] with relation to that time immediatly preceding the Destruction of Jerusalem.
Answ. No they do not constantly use that Phrase with relation to that time; the Apostle Paul to Timothy saith, In the last days perilous times shall come:* Peter also saith, There shall come in the last days Scoffers. This must not be un∣derstood of that time only where∣in they lived, because they both speak in the future Tense (shall of a time here∣after, or then to come; & saith the Apostle Iames to the rich men, Your Gold and Silver is cankred,* and the Rust of them shall be a Witness against you, and shall eat your Flesh, as Fire; ye have heap∣ed Treasure together for the last Days. In which Places the last Days cannot reasonably Page 272 be understood of the time of Ierusalem's De∣struction.
But to shorten the Work, I will grant him that the Last Dayes did then begin, to which that Prophecy had relation: let him prove that the Last Dayes are at an end, or that the Spirit was to be poured out in some part only of the Last Dayes, and not in all▪ if he will have the pouring forth of the Spirit to be now ceased. Our Saviour, when he pro∣mised to send the Comforter, told his Disciples,* He should abide with them forever. And at that very time, when he commanded his Disciples to wait at Ierusalem to receive the pouring forth of the Spirit, he promised to be with them alwayes, even unto the End of the World.
I have now done with his Discourse upon this Subj•ct, namely, of Humane Learn•ng and Divine Revelation.
I will add a Testimony or two of o∣ther men, of sufficient Note and Credit, to shew we stand not alone in this matter, and leave the whole to the impartial Read∣er's Judgment.
The first shall be of W. Tindall, a faithful Page 273 Martyr, who thus writes;
