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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93131	The Quakers wilde questions objected against the ministers of the Gospel, and many sacred acts and offices of religion. With brief answers thereunto. Together with a discourse [brace] 1. Of the Holy Spirit of God, his impressions and workings on the souls of men. 2. Of divine revelation, mediate and immediate. 3. Of error, heresie, and schism: the nature, kindes, causes, reasons, and dangers thereof: with directions for avoiding the same. All very seasonable for these times. / By R. Sherlock, B D. at Borwick-Hal in Lancashire.	Sherlock, R. (Richard), 1612-1689.	1655 (1655)	Wing S3255; Thomason E858_1; ESTC R203556	215,435	300

Impressions and Workings on the souls of man that so men may have a right understanding of this ever Blessed Person of the the God-head so much mistaken and his Sacred Name to the high offence of his Majesty so much profaned by impudent and false pretences The Doctrine of the Holy Ghost in respect both of his Person and Office is by the Nicene Creed thus clearly and fully set down I beleeve in the Holy Ghost the Lord and giver of life who proceedeth both from the Father and the Son who together with the Father and the Son is worshipped and glorified who spake by the Prophets To give you my Comment upon this Text were but to hold a candle to the Sun the Doctrine delivered is so clear and perspicuous All that can be said upon this Article of our Christian Faith is reducible to four heads 1. Of the Person of the Holy Ghost in himselfe 2. Of his Office or Workings on the mindes of men 3. Of the trial of the true from false spirits 4. Of the means to be made partakers of the Spirit of Truth The two first are doctrinal and speculative points for the rectifying and fitting the understanding rightly to conceive and beleeve aright this Article of Christian Faith The two last are practical and applicatory for the guidance of our actions and Christian performances according to this belief And may this ever blessed Spirit of God inspire and direct me to write and all that read to understand the divine and celestial Doctrine both of his Person and Office to the illumination and sanctification of our souls here as the way to eternall salvation hereafter A DISCOURSE OF THE Holy Spirit CHAP. I. Of the Person of the Holy Ghost in himself THE more clearly to understand the Doctrine of the Spirit of God it will be necessary to use the light of some distinctions for so the naked and plain truth of any thing is most clearly and distinctly seen when namely 't is divided and distinguisht from its conjunction with other things of the same or the like name and nature which is the ground of that old Maxime Qui bene distinguit bene docet The way to teach well or clearly to deliver any truth is rightly to distinguish that truth from other truths that are of near affinity thereunto either in name or nature or in the words of the Apostle which is the language of the Spirit of Truth Rightly to divide the word of Truth 2 Tim. 2.15 2 Tim. 2.15 which was one of those many qualifications of the Apostles of Christ wherewithall they were immediately inspired by this Spirit of Truth for the propagation of the Gospel intimated in that he descended from heaven upon them in cloven or divided Tongues distinction 1 And first that we mistake not the creature for the Creator God over all blessed for ever we must remember that a Spirit is either Create or Increate or more plainly sometimes the word Spirit is in holy Scripture applyed to the creature sometimes to the Creator There are several kindes of created spirits as 1. Those glorious Inhabitants of the highest Heavens the holy and blessed Angels Heb. 1.14 Are they not all ministring spirits c. Heb. 1.14 2. Those cursed inhabitants of the nether Hell the chained Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle styles them Ephes Ephes 6.12 6.12 Spiritual wickednesses or wicked spirits 3. The souls of men which quicken and enliven these our frail and mortal bodies every man being composed of two natures a body and a soul Gen. 2.7 or flesh and spirit Gen. 2.7 And the Lord God formed man of the dust of the earth meaning his body and breathed into his Nosthrils the breath of life meaning his soul and so man became a living soul or living by his foul or spirit created or infused by God into his earthly body 4. The life and animation of each sensitive creature therefore we read Psal 150.6 Psal 150.6 Let every thing that hath breath or spirit praise the Lord All these are several kindes of created spirits some more some lesse pure fine and spiritual But there is an increated Spirit also who being neither made nor created in himself is the great Maker and Creator of all spirits and of all things who being the prime Fountain and Original of all beeings is so eminent and transcendent a Beeing that as he is in himself he only knows himself nor is it possible for us or any creatures who derive their beeing from him to attain the perfect knowledge of him and therefore is he pleased in his holy Word wherein he reveals himself unto us to describe himself by the names and properties of his excellent and most eminent kinde of creatures which are spirits so that God is termed a Spirit Analogically because Angels or Spirits are the purest finest quickest and most active and intelligent beeings But that we may not rank God with Angels or Spirits for he hath no match or equal we must learn this one general rule in Divinity Whatsoever is spoken of God in the Scriptures and withall is applyable to any creature must be understood of God eminenter by way of eminency and transcendency as the Prototype and grand Exemplar of that perfection which is applyed to the creature As here Angels are Spirits and the souls of men are spirits but God is not a Spirit as they are spirits for he is the Fountain the Original and all perfect pattern of the Perfection and Purity of all created spirits therefore termed the God of the spirits of all flesh Numb 22 16. Numb 22.16 and the Father of spirits Heb. 12.9 Heb. 12.9 distinction 2 That we may according to the Catholick Faith worship one God in Trinity and the Trinity in Vnity neither confounding the Persons nor dividing the Substance we must rightly distinguish betwixt the Subsistence and the Persons or betwixt the Essence and Substance of God which is necessarily to be remembred and observed in relation to the Article of Faith in hand for sometimes God is termed a Spirit Essentially in respect of his essence nature or Godhead Sometimes Personally Job 4.24 the tearm being applyed to this or that particular person of the Godhead 1. Essentially Joh. 4.24 God is a Spirit that is he is such a God whose essence nature or being is eminently and transcendently pure and spiritual 2. Personally Mat. 3.16 Mat. 4.1 Ephes 4.30 so here and in many other places the term is peculiarly appropriated and applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity expresseth and sets forth unto us his Person and Office his Personal subsistence in himself and his Office or working

but the counsel of his own will for men are not wise vertuous charitable c. by necessity of Fate or by the influence of stars nor yet for any their merits or deserts but of Gods good pleasure by the influence of his holy Spirit who divideth to every man severally as he wil 1 Cor. 12.11 As he will under this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 particulars are implied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To whom what when and where he will in all these respects the influences of Gods Spirit are free The winde bloweth where it listeth so is every one that is born of the Sporit Joh. 3.8 But yet as the winde though it blow upon all places alike within its circuit yet are not all places alike aired and filled with the winde because all places are not alike capable of it so the holy Spirit distributes to every one his measure of gifts but yet not to all alike but to some more plentifully to others with a smaller scantling and this according as he findes the hearts of men more or less soft and plyable capable and enfitted to receive his impressions Ambr. In quo quis animum intendit in eo accipit donum according to the intention and pliableness of the minde to this or that study or imployment whether divine or moral accordingly so doth the holy Ghost communicate his gifts and blessings thereupon All these several workings of the Spirit though they be so numerous as that they cannot be easily reckoned up there being more points of this heavenly winde then there is in the Compass which is set and ordered by the winde which bloweth in the air yet unto two general heads they are all reducible 1. Graces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are two principal faculties of the reasonable soul the Vnderstanding and the Will Both which are naturally maimed by the fall of Adam ignorance and error invading the understanding disobedience and rebellion the will To rectifie this twofold disorder by nature the supernatural assistance of the holy Ghost is required who by his celestial Gifts illuminates and clears the understanding and by his holy Graces subdues the rebellion of the will and purifies the uncleanness of the affections The one more immediately relates to the service of God the other to the benefit of man For 1. By the Graces of Gods Spirit we are sanctified and enabled rightly to serve God And 2. By his Gifts we are qualified and enabled to edifie one another By the first we are made good Christians by the second we are made good and profitable Ministers Both of these are called Habits either because they make us habile and fit to discern and taste things divine and heavenly or 2. Because as Habits clothe and adorn the body so these divine Gifts and Graces do polish adorn and enrich the soul And these two kindes of the holy Spirits qualifications are represented unto us by those two types or figures of the Spirits descension upon the Apostles of Christ the one of the winde Act. 2.2 and the other of the fire vers 3. By the winde were represented those divine and celestial graces wherewithal the Apostles were endued and whereby the souls of men are air'd cleans'd and purified and so sanctified to the sacred service of God and by the fire was represented the gifts they were enriched withall for the enlightning of the mindes and enflaming the affections of others CHAP. III. Of the Graces of the holy Spirit THE first kinde of the holy Spirits impressions are his graces represented by the winde Joh. 3.8 The winde bloweth where it listeth and thou knowest not whence it comes nor whither it goeth so is every one that is born of the spirit As the winde being a pure sine thin subtil nature is invisible we perceive it not neither can we conceive whence it comes or whither it goes all the perception we have of the winde is by its effects and operations when it moves the air tosses the clouds shakes the trees raises the dust of the earth c. nay so active and subtil a thing is the winde that if it act not we say it is not when nothing is moved or stirred by the winde we say there is no winde so is every one that is born of the Spirit that is every one whose soul is animated and actuated by the graces of Gods Spirit For 1. the workings of the Spirit of grace within us are quick and insensible 't is unconceivable how and in what manner he works upon our hearts Only 2. we know him by his effects and workings as when he moves and enclines the soul to what is holy just and good or when he shakes the heart into contrition compunction and godly sorrow for sin or when he raiseth the minde out of the dust and rubbish of earthly vanities and mounts it upon the wings of heavenly desires and meditations c. And 3. as when we see no stirring no moving of the air but all is calm and still we say there is no winde so when there is no good motions or desires within us no inclinations to piety or charity no godly contrition for sin no rising of the minde towards heaven nor breathing after things divine and heavenly we may well say that soul is becalmed the Spirit of God is not there neither hath the heavenly winde of the Almighty breathed therein These graces of Gods Spirit represented by the winde are the very essentials the very life and being the very spirit and soul of true Christianity and are as necessary to the being of a good Christian in the life of grace as is the natural winde or breath of his Nosthrils to his being and living the life of nature therefore we are termed the Body of Christ Rom. 12.5 the soul that animates us being the grace of his Spirit and every man therefore that hath the name of Christ called upon him is but nominis Christiani extrinsecus superficies an empty outside superficial christian that is not in some measure endued with his graces To all persons it necessarily belongs to be partakers of them whether Pastor or people Lay or Clergy gifted or ungifted men whether we have the gifts of the Spirit or no we must not be destitute of his graces but upon all hearts this heavenly winde must blow to purifie and cleanse to air and dry up the superfluous naughtinesse of our natures that so our souls and bodies may be the temples of the holy Ghost 2 Cor. 6.16 even by the grace of Gods Spirit devoted and consecrated to the sacred service of his heavenly Majesty A Catalogue of these spiritual graces we have recorded Gal. 5.22 for they are the same which are there termed the fruits of the Spirit The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith

clash together to the ruine of each other And 2. To inveigle men into conspiracies seditions and rebellions against their Governors The like may be observed of zeal for the conversion of a sinner and bringing souls into the obedience of Christ the more zealous and active diligent and industrious any man is herein with the more fire of Gods Spirit no question he is endued But withall observe that to be active and zealous to seduce and deceive to inveigle and draw men aside into false and erroneous opinions in Religion is not a heat cast forth from the fire of Gods Spirit but it ariseth rather from the fire of hell it comes from our adversary the Devil 1 Pet. 5.8 who also continually goeth about like a roaring Lion seeking whom he may devour And his Disciples they be and consequently in the same wofull state and condition with him who take pains to proselyte persons unto the waies of error and perdition Mat. 23.15 Wo unto you Scribes Pharisees and hypocrites for ye compasse Sea and land to make one Proselyte and when he is made ye make him twofold more the childe of hell then your selves 5. 'T is an impression of Gods Spirit on the minde of man to be apt and ready Mat. 18.15 active and forward to counsel advise admonish and in some cases and at some times to reprove one another Prov. 12,1 and tell men of their faults and He that hateth reproof is a fool but to rail and revile censure and judge and condemn our brethren and say it 's only a telling them of their faults and telling them what they are or to meddle with other mens matters that concern us not or to reprove other mens faults whilest our selves are guilty of greater these are no true parts of Christian fraternal admonition but false glosses that the Devil puts hereupon 1. To allure men to overlook and neglect themselves and the amendment of their own faults and amisses And 2. To dissolve the sacred bonds of amity peace and unity with others which are those ligaments and sinews of the body of the Church whereby good Christians are coupled and united and joyn together in the sacred service of God which is the way of their own salvation And as into erroneous opinions on the one hand so into sinful actions on the other are we allured and inveigled by the same subtil wile of Satan obtruding his false counterfeit coin of wickedness under the shew and semblance of the impressions of the Spirit of holiness gilding painting and setting out sinfulness and vice with the title shew and flourish of godliness and vertue thus covetousness on the one hand wears the painted mask and flourish of providence and good husbandry and prodigal profuseness on the other hand of noblenesse and generosity Thus riot and excess drunkenness and gluttony carry the fair flourishing titles of bountifulness good fellowship and freedome of spirit Thus wantonness and uncleanness are painted over with the specious terms of amorous kindness and Courtship and pride and haughtiness of magnanimity greatness of spirit superiority of rank I might instance in most of sins and vices how men are inveigled and cousened into them by the Devil under the shews and false glosses of pretended vertues For full well that subtil Serpent knows that there is nothing so beautiful and comely nothing that hath so much power to win upon the hearts and affections of men as vertue and holiness and therefore in their habits and attire doth he dress his deformed strumpet vices puts them in their colours and sends them forth under their names and titles and hence it comes to pass that the silly souls of men are so often cheated with the baneful poyson of sinfulness whilest vicious dispositions undiscernibly insinuate themselves into our affections under the attire and dress of vertuous qualifications 2 Cor. 11.24 But thus the Devil transforms himself into an Angel of light whilest baiting his suggestions either with counterfeit revelations on the one hand or with false glosses of spiritual graces on the other he entraps the souls of men in the snares of sinfulness and error and leads them captivity captive to his pit destruction CHAP. VIII Of the Spirit of Man and the Spirit of the World THere are two Familiars whereby the Devil doth ordinarily work and lay his secret and subtil snares to catch cousen and delude our souls thus into sinfulness and error and these are either 1. the spirit of man or 2. the spirit of the world The dictates and workings of both which kinde of spirits being stirr'd and quickned by the evil spirit diametrally oppose the impressions and workings of the Spirit of truth First that the dictates of mans spirit the conceptions of natural sense and carnall reason with private resolutions thereupon do oppose the working of Gods Spirit our Saviour himself teacheth Mat. 16.17 Mat. 16.17 Flesh and bloud hath not revealed this unto thee but my Father which is in Heaven So that flesh and bloud hath their Revelations that is private men have their opinions and conceits which oppose the truth that is revealed from heaven The same opposition of private resolution to holy inspiration doth St. Peter observe 2 Pet. 1. ult 2 Pet. 1. ult For prophesies of old time came not by the will of Man but holy men of God spake as they were moved by the holy Ghost not as they were moved by their own private will wit judgement reason and resolution but as they were moved by the holy Ghost Et haec ideo dicuntur c. These things are therefore said by the Apostle Glos ord that no man should presume to interpret the holy Scripture after his own private minde or fancy as too often opposing and thwarting perverting and wresting the same and the meaning of the holy Ghost therein There were many such persons in S. Chrysostomes daies which saith he Chrys referente Juello in Apolog eccl Anglic boast of the holy Spirit but whilest they speak of their own they falsly boast to have the Spirit of God For saith he as Christ did deny that he spoke of himself when he spoke out of the Law and the Prophets even even so now if any thing besides the Gospel and this rightly understood be obtruded under the name of the Spirit 't is not to be believed For as Christ is the fulfilling of the Law and the Prophets so the holy Spirit is the fulfilling of the Gospel The Church of Christ hath in all ages been infested and in these last times more then ever with such kinde of persons who pretending to be holy men of God to have the Gift of prophesie and interpretation of Scripture even to speak by the holy Ghost and yet are led by their own ghost only following their own private will and desires imaginations and opinions as their only guide and dictator who pretend to the Spirt of God and yet will not

narrownesse of the hearts whereinto he flowes 2 Cor. 6.12 as 2 Cor. 6.12 Ye are not straitned in us that is in our Ministry we preach abundance of grace unto you but you are straitned in your own bowels through the hardnesse of your hearts being not capable of the graces of the Spirit And the heart is made soft and pliable for the impressions of the Spirit by repentance and mortification the good seed of Gods Spirit will not take root amongst the thornes of impiety Jer. 4.4 therefore saith the Lord Jer. 4.4 Break up the fallow ground of your hearts and sow not amongst thornes be circumcised to the Lord and take away the foreskin of your hearts that is hardnesse of your hearts Deut. 10.16 Deut. 10.16 cald also the circumcision of the Spirit Act. 2.29 because it makes way for the Spirit Col. 2.11 and Col. 2.11 A circumcision made without hands even the putting off the sinful body of the flesh meaning the sinful crop of fleshly lusts which infest and infect the soul of these the soul must be disarayed and devested by repentance and mortification Rom. 8.13,14 Rom. 8.13,14 If ye live after the flesh c. The coherence of which verses imply before we can be led by the Spirit of God we must mortifie the deeds of the flesh the sordid rags of the old man must be put off before the soul can be clothed with the splendid garments of the Spirit of grace In vain is it to pray unto God for any spiritual grace or mercy while we continue in our sins for God heareth not sinners Joh. 9.31 In vain to hear or read the Gospel of grace Eph. 6.15 except our feet be shod with the preparation of repentance whereby we forsake our sins Therefore before the Gospel it self was published this was first proclaimed both by Christ and his forerunner Repent for the kingdome of God is at hand Mat. 3.2 4.17 1 Cor. 11.28 In vain to participate of those mysteries of our salvation the body and bloud of our Lord Deus gratiam polliciuus qui in extremitatibus temporum per spiritum suum universo o●bi illuminaturus esset praeire intinctienem poenitentiae jussit ut quos per gratiam vocaret ad promissi●…em per poenitentiae subsignatienem aute componeret Tert. de poen c. 2. till first by self-examination we have cast out the venome of our sinful doings by repentance and stedfast purposes of amendment In a word it is our sins unrepented that make void and ineffectual all the blessed means of Grace and of the Spirit by those it is we quench the Spirit we grieve the Spirit 1 Thess 5.19 Ephes 4.30 we resist the Spirit we provoke the Spirit and poyson the blessed waters of life so that all the conveyances of the Spirit are barren and unfruitful whilest they reflect upon hardened and impenitent hearts See therefore repentance enjoyned as to the receiving of the holy Ghost Act. 2.38 8.19 And I would to God that all who pretend to the holy Spirit of God or to any the fruits and graces of the Spirit would first learn before they make their boast of the Spirit truly to repent them of their sins Gal. 5.19,20,21 and to root out of the ground of their hearts all the fruits of the flesh which are adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revellings c. When these all of these sinful fruits are extirpated out of the ground of the heart there may be then some hopes that our prayers and other divine acts and offices performed in the sincerity of our souls may prevail with God for the direction and comfort of his Spirit of grace and truth God which hast taught the hearts of thy faithfull people by the sending to them the light of thy holy Spirit grant us by the same Spirit to have a right judgement in all things and evermore to rejoyce in his holy comfort through the merits of Jesus Christ our Saviour who liveth and reigneth with thee in the unity of the same Spirit one God world without end Amen A DISCOURSE OF DIVINE REVELATION Mediate and Immediate Secret things belong to the Lord our God but those things which are revealed belong unto us and to our children for ever that we may do all the words of this Law Deut. 29.29 Omnis religio supernis Revelationibus nititur aut niti praesumitur Mirand de fid ord cred London Printed 1656. The Introduction and general Heads GOD as he is in himself only knowes himself and consequently those waies of his worship Coeli mystarium me doceat Deus qui condidit non homo quiseipsum ignoravit Amb. which are holy and acceptable to himself Man who knowes not himself aright cannot of himself know God nor those divine and celestial mysteries which are the waies of Gods service and mans salvation For what man is he that can knew the counsel of God Or who can think what the will of the Lord is Wisd 9.13 Veritas i. e. arcanum summi Dei qui fecit omnia ingenio ac propriis sensibus non potest comprehendi Alioqui c. Lactant. lib. 1. c. 1. Truth which is the secret of the most high God who hath formed all things cannot by our own wit and proper senses be comprehended for otherwise there would be little distance betwixt God and man if mans cogitations could dive into the counsels and dispositions of Gods eternal Majesty Canst thou by searching finde out God canst thou finde out the Almighty unto perfection it is as high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea Job 11.7 c. 2. This therefore must be granted as the ground of all divine truth that nothing either of God or of his sacred service is to be believed and received by us but what from God is revealed or by revelation from heaven derived to us Secret things belong to the Lord our God but those things which are revealed belong unto us and to our children for ever that we may do all the words of this Law Deut. 29.29 Hilar. de Trin. lib. 5. Non potest Deus nisi per Deum intelligi sicut nec honorem à nobis Deus nisi per Deum accipit namque honorandus c. A Deo discendum est quid de Deo intelligendum sit quia non nisi se outhore cegnoscitur Id. God cannot be known but by himself neither doth he receive honour from us but by himself For that he is to be honour'd we understand not but that himself hath taught and commanded himself to be honoured The honour of God we are taught by God nor may we entertain any such thoughts of God as our own frail humane judgements suggest unto us our nature is

not so sublime and piercing as by its own innate force and vertue to be raised up and enrapt with celestial knowledge Wisd 9 15. For the corruptible body presseth down the soul and the earthly tabernacle weigheth down the minde that museth upon many things and hardly do we ghesse aright at things that are upon earth and with labour do we finde the things that are before us but the things that are in heaven who hath searched out and thy counsel who hath known except thou give wisdome and send thy holy Spirit from above For so the waies of them that lived upon earth were reformed and men were taught the things that are pleasing unto thee and were saved through wisdome 3. The first and fundamental act of faith then which is to believe this or that Article of holy Religion to be a divine truth and the subject matter of our obedience depends upon Divine Revelation and command from God He hath shewed thee O man what is good Micah 6.8 What thing so ever I command thee observe to do it Holy Religion is not of an earthly but of a heavenly descent It is a beam displayed from that light of truth which is eternal and immutable her dwelling is in the holy heavens Wisd 9 10. where she waits upon the throne of glory And to earth she descends not by any natural investigation but by supernatural revelation Mirand de fid o●d cred Omnis religio supernis revelationibus nititur aut niti praesumitur All religion depends upon revelation from above Flesh and bloud hath not revealed it but my Father which is in heaven Mat. 16.17 4. That there is a general knowledge of God and some notions of that religious worship we owe unto him imprinted in the hearts of all men by nature and is legible in the book of the creatures the Apostle affirms Rom. 1.20 For the invisible things of him from the creation of the world are clearly seen being understood by the things that are made even his eternal power and Godhead But this sight of God being not clear enough to bring us to the beatifical vision and fruition of God which is that perfection and felicity whereunto by being enstampt after the image of God he hath created c. therefore it hath pleased him more clearly to reveal himself and the waies of his religious worship to his Church and people in all ages And this either 1. extrardinarily and immediately or 2. ordinarily and in the use of means 5. The first revelation of divine truth was immediate i. e. without the mediation or ministry of man intervening But yet so as that 1. All those holy persons to whom God immediately revealed himself by certain infallible signs did themselves know and make known to others that the revelations they recelyed were no delusions but from God himself the fountain of truth proceeding God never speaks so extraordinarily but by the same act he both makes known the things spoken and himself to be the speaker 2. That all immediate revelation was generally confirmed by miracle therefore the Jews required signs of Christ as the means to confirm every new and immediate revelation Joh. 2.18 6.30 1 Cor. 1.22 3. That not all nay nor all holy persons but only some few choice select vessels had the honour of this immediate revelation the main body of the people still received the knowledge of God by mediation i. e. from their hands in whom the office of Priesthood was in all ages enstated For the Priests lips should keep knowledge and they i. e. the people should seek the Law at his mouth for he is the messenger of the Lord of hosts Mal. 2.7 6. The truth whereof as also what we are to beleeve concerning divine revelation will appear if we do impartially consider and weigh 1. To what persons and after what manner God revealed himself from Adam unto Christ 2. That by Christ and his Apostles the whole minde of God is so fully revealed that we must not now look for the revelation of any new truths 3. That the right understanding of what is already revealed depends not upon Gods immediate inspiration or revelation from heaven but is to be acquired by Gods blessing in the use of means And that in order hereunto the knowledge of tongues and sciences is both useful and necessary 4. That to depend upon immediate revelation is not only dangerous but destructive to the truth already revealed 5. That all those texts of holy Scripture commonly alledg'd for the proof of immediate revelation are misunderstood and wrested OF DIVINE REVELATION Mediate and Immediate CHAP. I. Of divine Revelation from Adam unto Christ 1. MAn being created after the Image of God was undoubtedly at the first endued with such a perfect knowledge of divine truth as was necessary to the attainment of that felicity whereunto God created him viz. the beatifical vision and fruition of his Creator for ever For as Philosophers do affirm If it were possible that the invisible and all spiritual God could be represented under any visible or compounded shape and being His body then must needs be composed of Light and his soul of Truth So essential to the very being of God is knowledge and truth and so consequently to the being of man after the image of God 2. But this light of divine knowledge was by mans disobedience too soon eclipst and his soul involv'd in the darknesse of sinfulness ignorance and error our first parents out of a sawcy ambitious affectation to know what they ought not engulft themselves and all their posterity into a natural blindness and ignorance of what they ought to know so that ever since hoc tantum scimus quòd nihil scimus the most knowing man knowes best his own ignorance and want of knowledge For if any man think he knows any thing he knoweth nothing yet as he ought to know 1 Cor. 8.2 3. But since without the knowledge of God and of his most holy will that perfection of our being whereunto God hath created us cannot be attained Joh. 17.3 therefore it pleased God to restore our first faln parents in some measure to the knowledge of himself and of his will in the waies of his worship and this he did either immediately by himself or by the mediation of intervening Angels by the voice from heaven convey'd upon the wings of the winde for so we read Gen. 3.8 And they heard the voice of the Lord God walking in the garden in the cool or in the winde of the day Junins in loc winde conveying his voice into their ears and thereby his into their hearts 4. By vertue of this divine Revelation or some others not recorded in holy Writ Adam received from God both the knowledge of that religious service and obedience which God then required from man and therewithall the honour of the Priesthood also being as the first man so the first Priest in the world 5.