The Saints Everlasting Rest, To the reader – Treatise 2
TO THE READER.
IT was far from my thoughts, when I first begun it, to have so enlarged this as to be a Part entire: Most of it dropt from my Pen, besides my first purpose. Had I intended to say so much of the Authority of Scripture, I should have stayed till I had the benefit of a Library, that I might have furnished it better with Humane Testimony, which I here insist on as so necessary. Though our History of the first and second Century be lamentably imperfect, yet much for the ends here mentioned may be produced. I would not have young Students begin with the large Volumns of later Fathers; but I could wish they would read betime the Writers of the three first Centuries, especially those that argue for the Christian Faith, or mix matters of Fact with their Doctrinals; as Justin Martyr, Irenaeus, Origen against Celsus, Tertullians Apolog. &c. As Also Philo, Josephus, Eusebius, and others for History. Me thinks it is preposterous to see men study so long the meaning of Gods Word, before they know whether it be Gods Word, or not: As the Italians Melancthon mentioneth, That would prove Christ was in the Bread, before they believed well that he was in Heaven. It is no questioning the Truth of Scripture, to perswade men to the rightest course, to be assured of its Truth. I confess my self much offended at some mens doctrine, who cry down Reason and Tradition here, as if they were enemies to God, and his Word; and cry up nothing but Scripture and the Spirit. Just like the Antinomians in the doctrine of Certainty of Salvation; who cry up the Witness of the Spirit, and cry down the trying by Signes and Evidences of Sanctification: As if these were contrary, which are co-ordinate! If I had wanted either Reason, Tradition, or the help of the Spirit, I should never have beleeved the Truth of the Scripture. I confess, for my part, I cannot boast of any such Testimony or Light of the Spirit (nor Reason neither) which without Tradition, would have made me beleeve, that the Book of Canticles is Canonical, and writ by Solomon; and the Book of Wisdom, Apocryphal, and writ by Philo (as some think;) or that Saint Pauls Epistle to the Loadiceans (which is in the end of Bruno, and others,) were not Canonical, as well as Johns second and third. Some men as soon as they hear talk of Reason and Tradition here, they zealously cry out, It is Socinianism and Popery. Scripture is [Gods written infallible Law:] Reason is [the Eye] by which I must read it▪ The Spirit is [the Physitian to cure the blindness of this Eye,] (and in a common sense, The very Life and Spirits:) The Church is the chief (but not the onelyonly) [House where these Records are kept.] Tradition hath chiefly three Offices: It is to the unlearned where Scripture is, [The Proclaimer of it.] It is to the learned, [the Hand] that delivereth it to them. It is to some that never heard of Scripture, [a Herauld to proclaim] the doctrine which it containeth▪ And why must these needs be set together by the ears? May they not? yea, must they not stand together? and further each other? The name of Antichrist, Socinianism, Arminianism (for the things I renounce my self) hath almost affrighted some men out of their Faith, and others out of their Wits. Is it any derogation from the Law, to say, A man must receive it from the hand that bringeth it? and read it with his eyes? &c. A learned, godly Divine is offended with Canterbury, for these words, [Reason and ordinary Grace superadded, by the help of Tradition, do sufficiently enlighten the Soul to discern, That Scriptures are the Oracles of God;] and he saith, [Here is the Socinians sound or right Reason before the Illumination of the Spirit; and to please the Arminians ordinary or universal Grace comes in; and the name of Tradition to please the Popish party: And what all these are like to do, without the special Grace of the Holy Spirit, I leave it to any Protestant to judg.] But what? will any Christian deny, that there is such a thing as ordinary Grace? or, that Tradition is necessary to deliver us the Scriptures? or, hath every man special Grace who beleeveth Scripture to be Gods Word? Is it not possible for an unregenerate man to beleeve that? What kinde of Preaching would such a man use to Indians, Turks, or Infidels? Are not men sanctified by the Word? and must they be sanctified by a Word which they beleeve not, that so they may beleeve it? Indeed, he that saith we may not onelyonly know but know perfectly, or know to Salvation without special Grace, is mistaken. But usually a common Grace, and common Knowledg, go before Special. The same godly Divine against these words of Master Chillingworth [The Scripture is not to be beleeved finally for it self, but for the matter contained in it: So that if men did beleeve the Doctrine contained in the Scripture, it should no way hinder their Salvation, not to know whether there were any Scripture, or no] saith, [I thought it had been necessary to have received those material Objects or Articles of our Faith, upon the Authority of God, speaking in the Scriptures: I thought it had been Anabaptistical to have expected any Revelation but in the Word of God. &c.] I should rather for my part think thus, That the immediate Revelation of Scripture from God, was not to me, but to the first Witnesses and Penmen: The way of Conveyance to us is another thing; and is a Revelation too. The best way is by Scripture, (which without Tradition no man would ever see, or hear of.) Where this is not to be had▪ there meer Tradition may save; and is a Revelation sufficient to Salvation, and not Anabaptistical. (Though Traditional unwritten doctrines to make up the defects of Scripture, I abhor.) And I should ask the Dissenter, first, Whether men were not saved before Moses without Scripture? And as Doctor Usher well observeth, One reason why they might then be without it, was the facility and certainty of Tradition: For Methuselah lived many hundred yeers with Adam, and Sem lived long with Methuselah; and Isaac lived fiftie yeers with Sem: So that three men saw all from the Beginning of the World, till Isaacs fiftieth yeer. Secondly, And were not many saved by the Apostles doctrine many yeers before the New Testament was written? And Jews before, while the old was almost lost? Thirdly, What if some Ethiopians, Armenians, or Papists, should by meer Tradition beleeve in Christ, (and who dare say, That they may not?) should they not be saved? He that saith, No, contradicteth Christ, who saith, That whosoever beleeveth in him, shall not perish, (which way soover he came by it.) Will you hear Irenaeus in this? who lived before Popery was born. Lib. 3. cap. 4. Quid enim & siquib. de aliqua modica quaestione disceptatio esset? Nonne oporteret in antiquissimas recurrere Ecclesias (Mark, he saith not Ad Romanam Ecclesiam, vel ad unam principem) in quibus Apostoli conversati sunt, & ab eis de praesenti quaestione sumere quod certum & re liquidum est? Quid autem si neque Apostoli quidem Scripturas reliquissent nobis? nonne oportebat ordinem sequi Traditionis, quam tradiderunt iis quibus committebant Ecclesias? Cui Ordinationi assentiunt multae gentes barbarorum eorum qui in Christum credunt, sine charactere vel atramento Scriptam habentes per spiritum in cordibus suis salutem, & veterem Traditionem diligenter custodientes, &c. Hanc fidem, qui sine literis crediderunt, quantum ad Sermonem nostrum barbari sunt; quantum autem ad sententiam & consuetudinem & conversationem, propter fidem perquam sapientissimi sunt, & placent Deo, &c. Sic per illam veterem Apostolorum Traditionem ne in conceptionem quidem mentis admittunt quodcunque (Haereticorum) portentiloquium est.
I have been the larger in proving an Immortal Life after this, because I finde none doubt of the Authority of Scripture, but they doubt of the Immortality of the Soul too (among us.) This joyned with the Evident Vanity of all other Religions, is an excellent medium to confirm us in the Christian Religion: For if we must be happy or miserable for ever, sure there is some true Religion teaching the way to Happiness. That all other Religions are false, any man that lives out of the dust and smoke of prejudice, may see with one eye. That there is a future Happiness or Misery, is evident to Nature, or else how would all Nations so universally acknowledg it? The Ancient Barbarians beleeved the Immortality of the Soul, as of the Getae Herodotus witnesseth, Lib. 4. And of the Egyptians, Diodorus Siculus, l. 1. Biblioth. numb. 93. The very Inhabitants of Guiny, Virginia, Guiana, Peru, Chyna, Mexico, &c. do beleeve a happiness and misery hereafter. As Descrip. Reg. Afric. Guineae, cap. 21.44. Acosta, lib. 5. c. 7, 8. Hug. Linscot. part. 1. cap. 25. Jo. Lerius, cap. 16. Sir Walter Rawleigh, &c. witness. What Poet speaks not De Tartaro, Campis Elisiis, manibus? And Philosophers of best note, except Galen, Epicurus, Plinius, &c. As for Pythagoras, and his Master Pherecides, the Druides, the Indian Brachmanes, Socrates, Plato, Cicero, Seneca, they all acknowledg it. Lege Marsil, Ficinum de Immort. Animae. Yea, Aristotle himself as is evident, De anima, lib. 1. context. 65, 66. Lib. 2. context. 21. Lib. 3. context. 4, 6, 7, 19, 20.
Yet we must not take the same course with all men, to convince them of Scripture Authority. We must first deal with an Atheist, In habitu Philosophico, before we plead, or directly prove Scripture Authority; of which, see learned Ludovicus Crocius, Syntagm. l. 1. p. 126.
The validity of that Humane Testimony, which here we have most use for, dependeth not on any Authority thereto conferred from God, (as Romanists fondly imagine,) but on men as sensible, rational, and of common honesty. The Testimony of the enemies, is more strong then of friends. Strabo witnesseth, Lib. 16. Geogra. of Moses, and the ancient Israelites, That they were truly righteous and godly men. So doth Josephus testifie of John Baptist, and James: And Pliny of the Primitive Christians, Lib. 10. Epist. 101.
But I pass these, as not intending a full handling of this subject. The best that I know already extant on it, is Grotius and Du Plessis; and I would some able man would do yet more. For my own part, I have had so many rare convincing experiences of the fulfilling of Promises to me, and answering Prayers, by wonders of unusual Providences, That serve mightily to conform me, by seconding my Arguments: And were it fit to speak so much of my own matters, I would produce them for the confirming of others.
Were it not to digress, I should here express my admiration, That so many learned men should lean towards Rome, meerly upon a conceit, That there is a flat necessity of some Vltimately Decisive, Judicial Expounder of Scripture, and that must needs be their Church. For they think it abominable, that every man should be Judg. At present I would but know of them, First, Whether they speak of Fundamental plain places of Scripture? or of more obscure, and of less moment? For the former; First, Where there is such Plainness, there needs a Teacher to the Ignorant, but not a Judg: Among Christians, Fundamentals are no Controversies. Secondly, And if the Judg mistake in Fundamentals, if we obey him, we must renounce our Faith. Secondly, If the Pope, or his Councel of Prelates be Judg; how shall all people in the Kingdoms of the World know, what Exposition they give? Hear their voices they cannot: If by their written Canons▪ who shall expound them to the people? If another Pope or Councel, who shall expound their Exposition? and so in Infinitum. I do not see, but God speaks as plainly as the Councel of Trent; and as easie to be understood. Thirdly, Doth the Pope and Prelates know the meaning of Scripture by rational means? or by Euthusiasm? or by some Superior Judg? If by rational means, why may not as learned Doctors know it as well by the same? If by some other Judg, Who is it? If they beleeve Scripture, or the Sense of it, upon their own Authority, who will regard such self idolizing wretches? Fourthly, If there be a means left of God, for a true deciding all Controversies, and resolving all difficulties in Scripture; then why are not all resolved? and why are we not perfect in knowledg? The plain Truth is, Christ is the onelyonly proper Judg himself, and hath left us his Laws, and Magistrates to see that we obey them, and Ministers to teach us the meaning of them. Every man of these is bound to judg rightly of the Sense of these Laws; every particular man, that he may obey them: And if he mistake, he sineth, and must answer it to God, and (in some cases) to Magistrates and Overseers. The Magistrate is to judg rightly, when any is punishable; and if he erre, he must answer it to the Supream, and he to God. The Ministers are to judg rightly of the Sense of Scripture, that they may teach them others, and admonish, and censure accordingly; and if they mistake, they are in Synods to consult for Information, and in cases of difficulty, beyond their own reach, to obey the Decrees of such a lawful Synod: But to expect a final decisive Judgment of all Controversies on Earth, is vain: And that Synods should be too bold in determining, what God hath left doubtful, and utterly uncertain, is destructive to the Vnitie and Peace of the Church, rather then conducible. And for men to beleeve any of their Conclusions, or obey any of their Canons, when we are sure, That they are contrary to the Word of God; this were to change our Master, and take them for Christ, the Prophet, who are but his Ambassadors and Vshers in his School. When we have disputed and contended our selves aweary, and wrangled the Church into flames and ashes; yet that which God hath spoken obscurely, and so left difficult in it self, will remain obscure and difficult still: And that which is difficult, through the weakness and incapacity of the Readers will be far better cleared by a rational Explication, then by a …are Canon. O when will the Lord once perswade his Churches …o take his Scripture Laws for the onelyonly Canon of their Faith! …nd that in their own naked Simplicity and Evidence! without …he Canons and Comments of men; which are no parts of our Creed, but helps to our understandings, and bounds to our practice … matters circumstantial, which God hath left to mans determina…ion! When will the Lord perswade us, not to be wise above what … written? but to acknowledg that to be beyond us, which is un…evealed in the Word! and that to be doubtful, which is darkly …evealed. Then the Contentions of the Church, about the Myste…ies of the Divine Decrees, the nature of Internal Grace, and way, …nd maner of the Spirits working, &c. will be more calmly managed.
Two things have set fire on the Church, and been the plagues of it his thousand yeers and more.
First, Englarging our Creed, and making more Fundamentals, …hen God hath done. (Master Parker, and Ludovicus Crocius have fully proved, That the Creed for a long time contained no more …hen Christs words in Matth. 28. do teach, To beleeve in the Father, Son, and Holy Ghost; and no more were they baptized …nto.)
Secondly, Delivering our Creeds, and Confessions in our own Humane phrase.
When men have learned more maners and humility, ☜then to ac…use the Language of God, as too general and obscure; and have more dread of God, and compassion on themselves, then to make those Fundamentals, which God never made so: And when they reduce their Creed and Confessions, first, To their due extent, or length; secondly, And to Scripture phrase; and take this onelyonly for a Touchstone of the Orthodox, then, and not tell then, shall the Church have peace about Doctrinals: If my judgment much fail not. It seems to me no hainous Socinian motion, which is so cryed out against of Chillingworths making, viz. That every man subscribe to the whole Scripture, as Gods Word, with a promise to do his best for the right understanding of it. No doubt, many a Heretick would so subscribe, and lurk under a false interpretation; and so he may do also by their Humane Canons. But I forget my self in thus digressing.
Reader, As thou lovest thy Comforts, thy Faith, thy Hope, thy Safety, thine Innocency, thy Soul, thy Christ, thine Everlasting Rest; Love, Read, Study, Stick close to Scriptures. Farewel.
Jan. 18. 1649.