negligent and delinquent and for instruction in righteousnesse to the proficient That the man of God Gloss Lyra. he who is ordained to divine offices as Timothy was may be to that end perfected and thoroughly furnished to every good work 2 Tim. 3.16 And of the Scriptures in the verse before 't is said they are sufficient to make us wise to salvation viz. being spiritually understood saith the Inter. Gloss That they are the means both of our illumination and sanctification which are the ends of the Spirit is clear from the prayer of our Lord Joh. 17.17 Joh. 17.17 Sanctifie them with thy truth thy Word is truth The Word of God is the Word of truth for our illumination and the Word of grace for our sanctification and this prayer of our Lord was granted saith Lyra in behalf of his Apostles when the holy Spirit descended on them at the feast of Pentecost Regeneration which is the same with sanctification and to be born of God and to be born of the Spirit is ascribed to the Word of God as the conveyance of the Spirit in this respect or as the means of our new birth Jam. 1.18 Of his own will begat he us by the Word of truth Jam. 1.18 And Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ Joh. 1.17 Now what else are the gifts of the Spirit or at least whereunto do they tend but to the clear understanding of the truth of God revealed by Jesus Christ which revelations are the sum of his Gospel and what else are the graces of Gods Spirit but accumulative an obedience to this truth even an obedience to the Gospel of Christ 1 Cor. 1.24 Hence it is termed the power of God and the wisdome of God And his Gospel the law of the Spirit of life Rom. 8.2 2 Cor. 3.6 Rom. 8.2 2 Cor. 3.6 So that the preaching reading hearing or in a word the clearing of this Gospel unto the mindes of men is the conveyance of the Spirit thereinto An example whereof see Act 18.44 Whilest Peter yet spake these words Act. 10.44 the words of the Gospel the holy Ghost fell on them all that heard the Word 3. The Holy Sacraments both Baptism and the Supper of the Lord are effectual means also for the conveyance of the holy Spirit 'T is promised upon our Baptism with repentance Act. 2.38 Act. 2.38 Repent and be baptized every one of you in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost And this is also verified from the example of Christ our head upon whose Baptism in Jordan the heavens were opened and the holy Ghost descended in shape of a dove and lighted on him Mat. Mat. 3.16 3.16 denoting unto us that by the virtue and power of Baptism not only the heavens are opened Remig. but also the gift of the holy Ghost is received therefore are we said to be born again of water and of the holy Ghost and without that the heavens are shut against us There is no admission into the celestial Kingdome Joh. 3.5 Joh. 3.5 Except a man be born of water and the holy Ghost he cannot enter into the Kingdome of heaven The Apostle St. Paul couples both Sacraments together as the conveyances of the Spirit 1 Cor. 12.13 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink of one Spirit where we have the Spirit joyned with Baptism and with the Lords Supper also for what else can be meant by drinking of one Spirit but an allusion to the eating and drinking of the holy body and bloud of our Lord whereof himself testifies Joh. 6.55,56 My slesh is meat indeed and my bloud is drink indeed He that eateth my flesh and drinketh my bloud dwelleth in me and I in him Joh. 6.55 that is is make partaker of my Spirit or of my gifts and graces For in such a spiritual sense we must needs understand the words except we admit them in the grosse carnal and corporal sense of the Romanists Hence Christ is termed by the Apostle a spiritual meat and a spiritual drink 1 Cor. 10.3.4 1 Cor. 10.3 And they did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of the same spiritual rock that followed them and that rock was Christ A spiritual meat and and spiritual drink Christ was to the Israelites of old in those Sacramental Symbols of his presence with them the Rock and the Manna and the like but in a more full measure and clear manner he is to us in those consecrated elements of his holy Supper which being rightly administred and rightly received are spiritual food indeed for we eat and drink the very Spirit of Christ therewithal that is are made partakers of his gifts and graces But how comes it to passe then that these blessed means of grace these conveyances of the Spirit are so often ineffectual Many men do daily pray often hear and read the Word of God have been engraffed into the body of Christ by Baptism and many times receive the blessed Eucharist and yet little or no newes do they hear of the Spirit very little stirrings of the heart few good motions do they feel within they are never the better nor a whit the more enricht either with spiritual gifts or graces for the use of these means The cause whereof is the hardnesse of mans heart which receives not the impressions of the Spirit the corruption of mans nature which quenches the sacred fires of Piety and Charity before they be well inkindled in the soul the exorbitant and unruly lusts of the flesh and of the world which resist the good motions lustings and strivings of the Spirit of God Intus existens prohibet alienum when the fruits of the flesh have overgrown the soul there 's no room for the fruits of the Spirit to take rooting there These two kindes of fruits cannot grow both in one heart but the one will choak overgrow and destroy the other To this outward means of grace then and of the Spirit the inward qualifications the infitting of the soul to receive the impressions of the Spirit must be added Actus activorum in patiente disposito as the patient is disposed and fitted to be wrought upon accordingly so is the power and efficacy of the Agent so that according as the hearts of men are more or lesse perspirable and plyable to the impressions of the Spirit accordingly so are his workings and inspirations upon the heart The holy Spirit is compared in Scripture to water Joh. 7.38 39. and as the water is of a diffusive nature and knows no bounds but as 't is limited by the channel or vessel that holds it so the Spirit is in himself of a spreading quality and is only straitned by the
of Religion if he win ground in the ceremonies and make a Schism there he will not be long from the Sacraments and produce Heresies in them Thus 't was amongst the Corinthians 1 Cor. 11. From their neglect of Ceremonies sitting covered at prayer they grew as irreverent and homely with the Sacrament eating Bishop Andr. serm upon 1 Cor. 11.16 and drinking as if they had been at home so that the Apostle is fain to tell them vers 22. That they had homes to be homely at The Church the house of God was no place for such irreverent demeanor And the like is obvious to each mans observation amongst us how the decent ceremonies and publique orders of Prayer and of the Sacraments being struck at the substance of both hath not long continued free from that impetuous violence of factious and schismatical spirits 3. This will yet further appear if we consider the nature of contention which is so unruly that it knows no bounds and limits but like waters overflowing the banks which run endwise ever without return so Prov. 17.14 The beginning of strife is as when one letteth out water therefore leave off contention before it be medled with To contend for the true faith is commendable and commanded also Jude 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contention is one thing and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be contentious is another To contend for the Truth is the duty of all good Christians but to contentious about harmless ceremonies and things indifferent is not the custome of Gods Church and people If any man list to be contentious we have no such custome nor the Church of God 1 Cor. 11.16 From the cohaerence of which Text the danger of contentiousness is also observable For 1. all the contention was about ceremonies about wearing long or short hair praying covered or bare vers 13 14 15. vers 4 5 6. And being contentious about these things presently there followed Schisms or divisions amongst them vers 18. and shortly after down-right Heresies vers 19. Thus Pruritus disputandi becomes Scabies Ecclesiae the itch of contention breeds the scab of Schism and Heresie in the Church Hear from a person interested in such contentions the truth hereof confessed Baxter Saints Rest 3. Part ch 13. Publique wars and private quarrels which do usually pretend to the reformation of the Church the vindicating of the truth and the welfare of souls do usually prove in the issue the greatest means to overthrow all it is as natural for wars and contentious to produce Errors Schisms contempt of Magistracy Ministry and Ordinances as it is for a dead carrion to breed worms and vermine beleeve it from one who hath too many years experience of it both in armies and Garrisons It is as hard a thing to maintain in a people a sound understanding tender conscience a lively gracious heavenly frame of spirit and upright life in a way of war and contention as to keep a candle lighted in a storm or under the waters 4. When a Schism is once made and the communion of the Church deserted the separatists like travellers out of the beaten road finde no path to walk in and so become circular and endless in their waies or like such folks which continually toss and turn themselves upon their bed seeking that rest and repose which cannot be found till the humours of the body recover their due temper and be confin'd to their proper limits Hence it comes to pass that new doctrines and new opinions in religion are commonly broacht and set a foot by Schismaticks and this in opposition still to those ancient Truths which are the doctrines of the Church from which they have separated themselves It being the essential property of a Schismatick like Proteus to change his minde into every opinion represented to his fancy as plausible Hereunto agrees that ancient authentick father of the Church Irenaeus Alienati vero à veritate digni in emni volutantur errore fluctuati abeo aliter atque aliter per tempora de iisdem sentientes nunquam scientiam slabilem habentes Iren. l. 3. c. 4. adv Haer. When men are once alienated from the truth they deservedly wallow themselves in the mire of all kinde of errors being tossed to and fro thereby Sometime of one opinion and sometime of another even in the same things having no certain fixt and setled knowledge at all And the reason hereof why Schismatiques must need become Heretiques is rendred by S. Hierome Nullum Schisma non sibi aliquam fingit Haeresim ut rectè ab ecclesia recessisse videatur Hier. ad Tit. c. 3. No Schism saith he but will beget an Heresie that thereby the Schismatique may the better maintain his unlawful separation from the Church CHAP. V. Of the causes of Heresie and Schism and the manners of Heretiques HE that will convert an Heretique Eum qui Haereticum vult convertere oportet scire regulas sive argumenta eorum Nec n. est possibile alioui curare quosdam malè habentes qui ignorat passionem eorum qui malè valent Iren. part in lib. 4. advers Haer. saith Ireneus he must know as the arguments which they use so the Rules whereby they proceed It being not possible for any to work a cure upon another that is diseased if he know not the causes of his disease and the waies of its progresse in the infection of the humors spirits or more solid parts of the body so that to heal the distempers of Heresie and Schism 't is necessary to search out the causes and take notice of those evil waies and corrupt customes of seduced spirits 1. The first original cause of all Heresies and Schisms is pride and ambition which was the original sin both in men and Devils saith Syracides Ecclus. 10.13 Therefore he admonisheth Extoll not thy self in the counsel of thine own heart that thy soul be not torn in pieces as a wilde bull straying alone chap. 6.2 Thus Simon Magus the first Heretique in the Church of Christ bewitched the people of Samaria giving out that himself was some great one Act. 8.9 Thus Montanus as Eusebius records Eccles Hi l. lib. 5. cap. 16. being inflamed with the greedy desire of primacy and superiority yeelded to the Actings of contrary or evil spirits in himself by whom being sodainly extasied and entransed he began to utter strange and new doctrines contrary to such as were generally received in the Church pretending to the gift of prophesie by immediate Revelation Theodor. l. 1. hist eccl c. 24. Thus Arrius and Novatus being defeated of their ambitious desires of being Bishops the one of Alexandria the other of Rome became the heads and pestilent Authors of most pernicious Heresies Si n. radix elationis abscinditur rami pravae assertionis arefiunt Greg. that they might lift up themselves to be the heads and leaders of Heretiques since they could not be so of
them to bear the burthen with him as to the administration of justice amongst the people even the gifts of wisdom understanding and knowledg impartially and without respect of persons to execute justice and judgement so the Spirit of the Lord shall rest upon him Isai 11.2 the gifts of the Spirit for so it followes The spirit of wisdome and understanding the spirit of counsell and strength the spirit of knowledge and of the fear of the Lord. He then that is a wise man may be said in the language of the Spirit which is the Scripture to have the Spirit of the Lord upon him or to have the Spirit of God because the wisdome he hath is from Gods Spirit it comes down from above and the means to fetch it thence is holy prayer If any man lacks wisdome let him aske of God who giveth c. Jam. 1.5 So the wisest of men obtained wisdome 1 King 3.9 His prayer which brought her down from Heaven is recorded Wisd 9. And the same may be said of counsel godlinesse c. therefore these graces are termed from the cause and Author of them The spirit of wisdome the spirit of godlinesse c. So Zach. 12.10 I will pour upon the house of David and inhabitants of Hierusalem the spirit of grace and supplication that is by my Spirit I will enrich their souls with the grace of piety and devotion to be frequent and fervent in prayers and supplications according to the Apostles admonition Ephes 6.18 Praying with all manner of prayer and supplication in the spirit that is not only in the fervency and godly zeal of our own souls or spirits but also praying thus in or from the powerful influence of Gods Spirit who inflames our own cold frosty devotions and assists our frailties in prayer we pray in the spirit when both our prayers are the voice of our spirits and our spirits are also taught and sanctified by Gods Spirit as Rom. 8.15 For ye have not received the spirit of bondage unto fear but ye have received the Spirit of Adoption whereby we cry Abba Father Clamamus nos saith Augustine Aug. lib. de cor grat we cry not the Spirit but Gal. 4.6 't is said the Spirit within us And because ye are Sons God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father Nos clamamus sed in spiritu ipso scil diffundente charitatem in cordibus nostris sine quâ quicunque clamat inaniter clamat Aug. de verbis Dom. sec Matt ser 11. Non hic ait c. saith the Father he saith not here as in the former place by whom we cry but the Spirit himself cryeth quo efficitur ut clamemus nos for what else is clamans spiritus in nobis but clamantes nos faciens The Spirit crying in our hearts is no other but that he makes us by the vertue of his grace to cry unto God the Father and pour forth our souls before him in prayer which is also the meaning of that misapplyed text against forms of prayer Rom. 8.26 The Spirit likewise helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be expressed We know not what we ought to pray he could not be ignorant saith the Father of the Lords Prayer Aug. neither could they be ignorant of it to whom he said thus but such and so pressing are our infirmities that first many times we know not what to aske for in relation to our bodies and outward estates sometimes even praying for what is harmful or at least not at all profitable for us and this infirmity of ours the Holy Ghost helps by the precepts and promises and forms of Prayer recorded in the word of God which are the dictates of the Spirit And many times 2. We know not How to ask for what is needfull by reason of the dulness and deadness and frosty coldness of our hearts and this infirmity the Spirit helps by quickning our devotion as it followes The Spirit maketh request for us Aug. epist ed Sixt. presb Quid est enim interpellat nisi interpellare nos facit what else can be the meaning of this The Spirit makes intercession for us but that he makes us to intercede for our selves by his grace secretly and unspeakably enlivening our devotions so that even with penitent and fervent sighs and holy breathings after God we pour forth our prayers before him so Mat. 10.20 It is not you that speaks but the Spirit of your Father which speaketh in you Where the assistance of Gods holy Spirit with us is so exprest saith Augustine Vt ipse facere dicitur quod ut faciamus facit He is said to do that himself in us which by his grace he stirs us up to do As therefore no man can be wise without the spirit of wisdome nor knowing without the Spirit of knowledge nor godly without the spirit of goldiness nor charitable without the spirit of love so no man can pray as he ought without the spirit of prayer and supplication not that there are so many kindes of spirits as these but all these worketh one and the same spirit dividing to every man severally as he will 1 Cor. 12.11 From the meaning of all which places and many more which might be alledged 't is manifest that by the Spirit in us is not meant the Spirit of God in himself but in his graces Aug. for how can the Spirit of God who is saith the Father one perfect and eternal beatitude with the Father and the Son be said in himself or according to himself personally to speak to sigh to cry to pray in us no otherwise surely but as by his gifts and graces we are enabled to speak the truth to sigh and breath after God to cry unto him in the fervency of our souls and devoutly to pour forth our prayers before him CHAP. II. Of the workings of the holy Spirit upon the mindes of men general 2 THE impressions or workings of the Spirit of God upon the souls of men are various and divers Every thought motion and desire every aptitude pronenesse and inclination every faculty power and ability conducing either to the good of our selves or others is from the Spirit of God who distributes his several qualifications to several persons and that severally even in several waies and kindes to some in one kinde to others in another to some more to some lesse Vnto every one of us is given grace according to the measure of the gift of Christ Ephes 4.7 Per hoc tollitur error attribuentium diversitatem donorum Fato vel constellationibus vel humano merito non divinae voluntati sicut primae causae Lyr. in Loc. or according to the measure of the Spirit who is the gift of Christ And this measure whereby he distributes his gifts is no other
but nominally only and in relation to us which was the error of the Patripassians and others struck at by that clause of the Athanasian Creed so there is one Father not three Fathers one Son not three Sons one Holy Ghâ—st not three Holy Ghosts distinction 3 Thirdly that we may not confound the Person and the Office of this ever blessed Spirit of God but rightly understand what is meant by receiving the holy Ghost being filled with the Holy Ghost Act 9.2 Psal 2.4 Heb. 6.4 and made partakers of the Holy Ghost and all Scriptures which speak of having the Spirit being endued with the Spirit and the like we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit and the impressions or workings of this Spirit upon the mindes of men Rac. catec It was the error of the Macedonians Samosatenians of old and of Socinians of late that by the Spirit of God is meant no other but virtus seu efficacia quâ homines fideles sanctificantur divinis usibus consecrantur i.e. That vertue or efficacy whereby faithfull men are sanctified and consecrate to divine offices And opposite to this extreme many now a dayes run into the other mistaking and misterming the efficacies and vertues of the Spirit for the person of the Spirit himself the holy orthodox truth lies coucht up betwixt these two extremes whilest neither on the one hand we presume to annihilate the personal being of the Spirit as if he were no more but a vertue or influence upon the creature nor yet on the other hand mistake the influences of the Spirit for his essential subsisting person And when you read in holy Scriptures of being filled with the Holy Ghost or made partakers of the Spirit of God Act. 8.17 Eph. 5.18 Wisd 1. Psal 139. is not to be understood of the Spirit in respect of his Personal Essence for thus he filleth the world and contains all things being really existent and present in and with all things and creatures giving unto all their life and breath and all things In whom we live and move and have our being Act. 17. viz. by his inexisting presence and this in respect of his Personal Essence If we should say then that the Spirit of God is in his Saints and servants here upon earth in a greater measure then in other men Personally and in respect of his Essence we should so divide and consequently define and limit the Essence of God which is undivided infinite and unlimited see Jer. 23.23 Am I a God at hand and not a God a far off Can any hide himself in secret places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture phrases of receiviag the Holy Ghost c. are not to be understood of the Spirit in respect of his Personal Essence which is undivided unlimited and filleth all things and so not one man more then another But 2. In respect of his impressions and workings on the souls of men in respect of his gifts and graces which are various and divers and carry their name from the cause or Author of them There are diversity of gifts but the same Spirit 1 Cor. 12.4 where the Spirit is plainly distinguished from his gifts as the cause from the effect the workman from the work of his hands or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it And whereas it is said the Spirit is but one but his gifts are divers we may hence observe that if we should confound the Spirit of God with the gifts and qualifications dispensed from him we should be so far from acknowledging and worshipping the true God which is but one that we should fall into that grosse Idolatry of the Heathens of old making as many Spirits of God as they made gods who deified the moral vertues and worshipped their several vertuous qualifications as gods The unwary neglect of this distinction betwixt the person and qualifications of Gods Spirit is that very rock whereupon many a misguided and unstable soul hath suffered the shipwrack of the true Christian Faith for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts that they have the Spirit of God and that personally abiding in them they are hereupon puft up with such an excessive spiritual pride and self-conceited eminence as not only to exalt themselves above and despise their Christian brethren who are better qualified then themselves but even to extol themselves above the heavens and most blasphemously to professe and boast of an equality with God a blasphemy however 't is salved and minc't that cannot be paralleld but with that originall pride of the Devil He said in his heart I will be like the most High Gen. 3. and to this he tempted our first Parents perswading them to rebel against their Maker and become as Gods themselves knowing good and evil this was the very sin that hurled Lucifer like Lightning from Heaven his pride and presumption to be like the most High and therefore with all his Apostate crew he is now reserved in everlasting chains under darknesse to the judgement of the Great day Jude 6. And for our new Sect of Enthusiasts had they the Spirit of God as they pretend abiding in them and speaking in them Personally and Essentially this blasphemy must necessarily follow that they are equal with God in respect of the Spirit in them as themselves affirm it though not as George Robert c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature which would follow thereupon and wherwith too many unstable souls are now infected we must remember that to have the Spirit in the language of the Scripture is not to be understood of his personal Essence but of his qualifications And because this distinction is very material as to the many present delusions under pretence of the Spirit 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is an ordinary piece of Rhetorick and an usual figure in the dialect of the Scripture to call the gifts and qualifications of Gods holy Spirit by the name of the Spirit as Exod. 31.2,3 Behold I have called by name Bezaleel the son of Uri c. Exod. 31.2,3 whom I have filled with the Spirit of God that is with the gifts of the Spirit for it followes in all wisdome and understanding and knowledg and in all workmanship so Numb 11.17 I will come down and talk with thee and take of the Spirit which is upon thee and put upon them and they shall bear the burthen with thee Numb 11.17 where what else can possibly be meant by the Spirit which was upon Moses to be put upon the Elders but that they should partake of the same spiritual gifts with Moses enfitting
admit at any hand of other spirit then their own of other truth then the vision of their own heads or of other directions then the motions of their own hearts rejecting renouncing and crying down all but what themselves call holy with the Donatists of old Quod volumus sanctum est that they will have to be holy right and true shall be so and nothing else 't is the very ground whereupon this last upstart crew of Quakers build all their resolutions and strange fanatick opinions and heresies even that which they call the light within us This say they is the only Judge we must follow the Pilot we must steer by the voice whereunto we must give ear the only Sanctuary to which we must flie for resolution never remembring how this sanctuary is profan'd by continual acts of spiritual fornication or idolatry therein committed whilest in stead and even in opposition to God and Spirit of all truth they enshrine and idolize their own fond vain and lying imaginations which the Lord by his Prophet cals the vanity and deceitfulnesse of their own heart Jer. 14.14 Jer. 14.4 The Lord said unto me The Prophets prophesie lies in my Name I have not sent them neither did I command them neither spake I unto them but they prophesie unto you a false vision and divination and vanity and the deceitfulnesse of their own heart 'T is undoubtedly necessary for every man to be perswaded in his own conscience both of the truth of what he believes and of the justice and equity of what he undertakes but yet this perswasion of the conscience or the following the light within us or the dictates of our own spirit is not the first ground and prime rule either of our faith or of our works For the conscience it self must be regulated or else it will often prove a false witness and most especially in the things of God for as conscience is is set betwixt God and us so it must speak from God unto us And our spirit or the light within us must be guided by the light of Gods Spirit shining in his word S. Paul thought verily he ought to do many things against the name of Jesus This perswasion arose from the light within him Act. 26.9,11 and hereupon he made havock of the Church which no man that is not infatuate will say was either fit or lawful to be done 'T was first in the heart of Judas to betray his Master Joh. 13.2 Such was the light within him and according to this light he walked till at last he hanged himself And this delusion of mans own spirit following the deceitfull dictates of his own heart is seldome mentioned in holy Scripture without heavie threats denounced both against such deluders and all that suffer themselves to be deluded by them Ezek. 13.3 as you may read Jer. 14.15,16 And again Ezek. 13.3 Wo unto the foolish Prophets which follow their own spirit and have seen nothing Nothing but what their own foolish spirit dictates to them Such are noted by the Apostle also Gol. 2.18 Col. 2.18 Who intrude into those things which they have net seen or which they understand not being vainly puft up by their fleshly minde Gloss Sensualitatis non rationis following the dictates of sense rather then of right reason and in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable for even by that 't is easie to distinguish betwixt the dictates of a mans own carnal and sensual spirit and the impressions of Gods holy Spirit for the guidance of the minde The dictate of the fleshly spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflatio a puffing up but the impression of the holy Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflatio an inspiration indeed but without inflation or puffing up The heavenly winde of Gods Spirit may fill but it never puffs up or swels the heart but rather humbles and abaseth the Spirit of man which is most conformable to the Spirit of Christ according to his own command Mat. 11.29 Learn of me for I am meek and lowly in heart Mat. 11.29 the minde that is either puft up with pride vain-glory and false conceited excellency in it self or that swels with malice hatred or envie towards others is not inspired with the celestial Breath or Spirit of the holy Jesus but follows its own carnal and corrupt dictates and conceits being thereunto raised and moved by that grand Impostor the spirit of Delusion Besides mans own carnal spirit there is also A spirit of the World opposing and poysoning the truths of Gods Spirit The Apostle distinguisheth and opposeth these each to other 1 Cor. 2.12 1 Cor. 2.12 Now we have not received the spirit which is of the world but the Spirit which is of God which spirit of the world he cals a little before the wisdome of the world and of the Princes thereof vers 6. and opposeth the same to the wisdome of God vers 7. And what else can be this wisdome of the world but those humane policies so frequent in the world whereby men steer their actions to their worldly ends and interests with this spirit of the world are all such possest who having set up and enshrined the world in their hearts do thereupon ground their Religion and thence deduce all their reasons arguments and religious conclusions so that they can finde in their hearts to be thus far religious and to close with this or that sect society and opinion in Religion as it stands with their worldly profit pleasure credit preferment or the like It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin pulling down the holy and true Religion established amongst the people by the Lawes of God and erecting two golden Calves at Dan and Bethel which became a snare unto the people who were thereby inveigled into idolatry the cause of their utter ruine and extirpation in the end 1 King 12.28,29 And what other Spirit was it that moved this wicked Usurper thereunto but that of his own worldly respects and interests there was no other way as this worldly spirit dictated to him to uphold his present estate and new gotten Monarchy so we read 1 King 12.26 1 King 12.26 c. And Jeroboam said in his heart Now shall the kingdome return to the house of David c. Rather then the people should return to their obedience to their liege Lord and Soveraign religion must down and the true worship of God be laid in the dust to make way for superstition and idolatry to be set up the Priests of the Lord shall be discarded and the lowest of the people exaltted to that dignity and to make the office more contemptible every one that list may take up the trade and consecrate himself to be a Priest of the high places 1 King 13.33 1 King 13.33 It was this very spirit also that stirred up the
a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 waies First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd the unity of the Spirit Eph. 4.3 The devil on the other side Ephes 4.3 is of a quite contrary nature as being the author fautor and fomentor of all division He divides and separates man from God by sinfulness and error and man from man by envie malice hatred strife and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen Joh 14.23,24 For if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their own corrupt erring spirit or from the spirit of error himself the Devil who is a hater a reviler and the accuser of the brethren And on the other side where there is peace Rev. 12.10 love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of error 1 Joh. 4.6,7,8 adds immediately Beloved let us love one another for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love It would be needlesse to instance in the rest of the fruits of the Spirit because love is not only the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the sum brief abridgement and epitome of all grace All the fruits of the Spirits are contained in and derived from this one as streams from the fountain head Aug. Vnde caetera tanquam ex capite exorta religata contexuit saith the Father of the fruits of the Spirit as they are reckoned by the Apostle They all arise from and are summ'd up in this one therefore 't is call'd the bond of perfection Col. 3.14 because saith Lyra Sicut virtutes politicae connectuntur in prudenâ—… sic insusae in charitate Lyr. in Loc. as all Philosophical vertues are bound up in that one of Prudence so all infused vertues or the graces of the Spirit are bound up in this one of Charity and therefore also is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductivè in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nutshel the whole volume of the Law is contained in this short precept Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde and thy neighbour as thy selfe Mat. 22.37,39,40 2. Formaliter the very essential form of our obedience to the Lawes of God being our love to God That 's the very form life soul spirit of a truly holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 For 1 Tim. 1.5 sinis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effectivè obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 14.23 If ye love me keep my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof And by the same rule may every man try and examine himself whether he be adopted and reconciled unto God through Christ or not For the Spirit beareth witnesse with our spirits that we are the Sons of God Rom. 8.16 beareth witness how but by the seale of sanctification upon our hearts And this seale is Love Set me as a seale upon thine heart for Love is strong as death Cant. 8.6 Whosoever findes his self enricht with this precious jewel the love of God above all and of his neighbour as himself may thence assure himself of his regeneration and adoption that he is the childe of God for love is of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is Love 1 Joh. 4.7,8 And this love betwixt God and every true faithful soul is mutual no man can love God but he that is beloved of God for our love to God is but the reflexion of Gods love upon our hearts whereby our desires are inflamed towards him and our endevours quickned to serve him in righteousness and true holiness Bern. cp 107. Quis justus nisi qui dilectus à Deo Deum redamat quod in nobis spiritus Dei efficit who is or can be a righteous man but only he who being beloved of God loves God again and expresses this love of his heart by the righteousness of his life which love and obedience the holy Spirit of God worketh in us A third rule for the trial of the Spirits is by the properties of the Spirit of truth Act. 2.2 which are observable in the manner of his descension upon the Apostles of Christ recorded Act. 2.2 And suddenly there came a sound from heaven as of a mighty rushing winde and it filled all the house where they were sitting This heavenly winde or breath of the Almighty wherewith all the Apostles were filled is exprest here to have
brought even upon the sacred function it self that great contempt and reproach under which it now lies oppressed there being nothing so frequent in the mouthes of the people as the sins of their ministers the Perjury time-serving and wavering inconstancy of some the faction and sedition of others the pride the covetousness the drunkenness of others Etenim non solum doctiesse volumus sed docti boai qualis ommno est qut recte quidem verbis sed multo rectius moribus vita philoso phantur Sabel orat 7. have made even the profession contemptible and our labours in the word and doctine ineffectual and vain fervent prayers and holy living being those spiritual engines whereby those holy truths delivered in sermons have their influence upon the hearts and lives of the hearers and where an exemplary purity of life is wanting 't is no mervail that God who is the fountain of purity deny his blessings upon our labours and turn our preaching into foolishness And herein the Enthusiasts of the age have found so great a flaw in the Ministery as that they absolutely decry the calling or if not so yet the best terms they can afford the most upright and conscientious amongst us is false Prophets and deceivers of the people But yet that the error of this opinion and sinfulness of the railing accusations though against some persons they have too much of truth may appear 't is necessary to take notice of these following considerations 1. That 't is the sins of the people that provokes God to give them ignorant and sinful shepheards And there shall be like people like Priests saith the Lord and I will punish them for their waies and reward them their doings Hos 4.9 and again The daies of visitation are come the daies of recompence are come Israel shal know it The Prophet is a fool the spiritual man is mad and what 's the reason for the multitude of thine iniquity and the great hatred Hos 9.7 Non est à plebe aut vulgaribus hominibus arguendus out accusandus episcopus licet sit inordinatus quia pro meritis subdâ—… rum disponitur a Deo vita dectorum Evar. ep fratribus Aegypt And therefore saith Evaristus A Bishop and Pastor of souls is not to be reviled by the people though be disorderly because God disposeth of the lives of the Teachers according to the deserts and qualities of the hearers And so of Princes as well as of Priests wicked Princes God gives in his wrath Hos 13.11 viz. when he is angry with a people for their sins And even the errors of the best kings are ascribed to the sins of their subjects As Davids sin in numbring the people was caused by the anger of the Lord against Israel 2 Sam. 24.1 For the Kings heart is in the hand of the Lord and he turneth it whither soever he will Prov. 21.1 either for a blessing or curse upon their subjects Anacleti epist tertia Sic pro meritis plebis saepe pastores depravantur ecclesiae ut procliviùs corruant qui sequuntur 'T is even so with the Pastors of the Church who are deprav'd and diorderly in their lives because the people by their sins have deserv'd to have such leaders whose directions shall sooner tend to the ruine then to the health of their souls 2. 'T is the duty of all Christian people rather to cover and veil then to disclose and publish the enormities of their Pastors For they are their spiritual Fathers 1 Cor. 4.15 And the nakedness of Fathers must not be discovered by the children that the curse of Cham fall not upon them Gen. 9.22.25 If the Pastors neglect their duty towards God the people must not therefore neglect their duty to their Pastors but wisely distinguish betwixt their example and doctrine obeying the truths they deliver but avoiding the sinfull practises they follow which is positively commanded by our Lord Mat. 23.2,3 The Scribes and Pharises sit in Moses chair All therefore whatsoever they bid observe that observe and do but do not ye after their works for they say and do not Etiam si quisquam traditor subrepsisset c. saith Aug. Though some traytor or wicked person creep into the chair of Moses Aug. Epis 165. it should nothing hurt the Church or innocent Christians for whom Christ hath provided saying of evil prelats what they say do ye 3. The knowledge of the Truth may be obtained in the use of outward means and the ministerial office thereupon conferred upon such persons as want the internal qualification of true piety which is clear from the examples of Balaam who loved the wages of righteousness and yet had the gift of prophesie of Judas who was sent out by the Lord himself to preach the Gospel and yet had a Devil and Nicholas chosen by the Apostles one of the Deacons and yet was the father of the Nicholaitan Haeresie so much detested by God Rev. 2.6 Shall we therefore accuse and rail upon the Prophets of the Lord for the sin of Balaam or disparage the Apostles of Christ for the sin of Judas or impute to the rest of the holy Deacons the error of Nicholas or shall we not hear and obey the truth because it comes from the mouthes of some wicked as well as good Ministers It is rather our duty to admire the wisdome and magnifie the goodness of God who to give the greater testimony to the Truth and to make it more illustrious and evident is pleased to deliver it unto us by his Ministers of both sorts good and bad both by the holy and by the profane And 't is the Spirit of God undoubtedly that works in and by all persons that deliver the truth though not in all alike but in men of divers qualifications after a different manner in good men as ingredient and insident in bad men as urgent and impellent by good men more frequently and effectually he works the conversion of his people and by bad men sometimes also though more rarely that the working of his grace may appear in all and the glory thereof may to him as the supreme cause and not to his instruments be ascribed 4. That the gifts of Gods holy Spirit are not limited to those that receive his graces is further clear Mat. 7.22,23 Many will say to me in that day Lord Lord have not we prephesied in thy name Here were great gifts bestowed and that upon wicked and unsanctified persons for it followes immediately Then will I professe unto them I never knew you depart from me ye workers of iniquity so also 1 Cor. 13.2 Though I have the gift of prophesie and understand all mysteries and though I have all faith so as to remove mountains viz. of seeming impossibilities and have not charity I am nothing From whence two things are plainly and clearly observable 1. That the understanding of holy Scriptures and of the mysteries of godliness or prophetical and
so may be reduc'd to two general heads viz. 1. In respect of the faith it self 2. In respect of the professors thereof 1. In respect of the faith of Christ 1. The excellency thereof doth appear from the manifold assaults and machinations of the devil thereagainst for were not the stedfast profession of the Christian faith and the conscientious practise thereof the way both of Gods acceptable service and of mans salvation the devil would never be so busie to corrupt and adulterate the same whose inveterate enmity both to God and man incites provokes him perpetually to deprave and falsifie the pure worship of the one and hinder the salvation of the other 2. The holy faith of Christ appears more pure sincere and illustrious by the test and opposition of heretical positions we read Numb 16.36 that the Lord commanded Moses to take the censers of those proud rebels which rose up against Moses and Aaron wherein they offered strange fire before the Lord and to make broad plates for a covering of the Altar for they offered them before the Lord therefore are they hallowed sc sanctificata in mortibus peccatorum Through the death of the offenders they were sanctified to be a memorial to the children of Israel to beware of the like schism insurrection and sacriledge These censers saith the Father are a figure of the holy Scriptures wherein Heretiques offer strange fire by imposing a strange sense and distinct from the minde of Gods Spirit therein which is so abominable unto God that 't is commonly the ruine of the Authors and abettors thereof But yet if we bring these brazen censers to the golden Altar of God and compare the strange fire therein with the true fire from heaven the lustre of the one will appear more clear and eminent through the false and counterfeit glosse of the other for as that maxime is true in general Contraria inter se opposita magis elucescunt All contraries by their mutual opposition do more clearly shew themselves so this in particular also is as true veritas falsorum comparatione magis fulgebit Truth when compared and opposed to falshood appears like gold from the dross when tryed in the fire more illustrious and shining 'T is one reason therefore why holy catholick doctrine is so much besieged and impugned by heretical gainsayers and tares of erroneous opinions are intermixt with the pure grain of sincerity and truth viz. That the holy faith might not loose its gloss and lustre but appearing like it self clear and perspicuous might more effectually conduce to the illumination of our souls 3. The holy faith by the opposition of Heresie is elevated and raised to a higher pitch of perfection and the mysteries thereof become thereby to be more acutely handled more narrowly sifted and throughly considered whereas otherwise like children we should ever be content with milk and neglect the more solid and substantial food Haereticos permisit Deus ne semper lacte nutriamur in bruta infantia remaneamus Aug. Tract 36. in Joh. resting in generals and not descending to the discussion and right understanding of particular truths So saith the Father God therefore suffers Heretiques amongst us that we might not alway be nourished with milk and continue for ever in the more brutish estate of infancy 4. The holy faith by the opposition of Heresie is the more confirmed and strengthned even as trees shaken with the winde take the faster hold and are thereby more firmly enrooted in the earth so the more the foundation of our faith is assaulted and shaken by the gusts of heretical opinions the faster hold is taken and more firmly the principles of holy truth are enrooted in our hearts Nor is this the weakest argument to perswade us of and confirm us in the truth of all the Articles of the Christian faith that notwithstanding the several oppositions of Heresies in all ages many whereof have for the time so prospered and prevailed as to infect the greater and more eminent sort of Christian professors yet the true faith hath ever in the end triumphed over them they have dasht themselves in pieces like waves against a rock have broken into a foam and vanisht in to smoke for magna est veritas praevalebit As for truth it endureth and is alwaies strong it liveth and conquereth for evermore Esd 4.38 The second general end why God permits Heresies is in respect of the professors of the holy faith And these being of two sorts good and bad either such as are sound grain or else such as are empty chaffe therefore he suffers the fan of temptation to passe over all by the assaults of erroneous opinions that the one might be distinguisht from the other that the corn might be winnowed from the chaffe the wheat separate from the tares and soundorthodox Christians might be known from the unsound hollow-hearted Chrys Hom. 19. in Mat. 7. hypocritical professors of the faith That the evil may not be crowned with the good therefore God sends temptations saith the Father and that the good may not perish with the evil therefore he commands us to beware of false Prophets 2. The reason why the unsound and sinful professors are tempted and by temptation overcome by the assaults of erroneous opinions in Religion is by the just judgement of God permitted for a punishment upon them for as it is in the way of sinfulness one sin is commonly the punishment of another God most justly withdrawing the assistance of his divine grace from such as wilfully transgress his most holy Lawes Peccatum quod non per poenitentiā diluitur mox suo pondere ad aliud trahitur Greg. So that when sin saith the Father is not washed away with the tears of repentance the weight thereof sinks the soul into the puddle of following sins His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins Prov. 5.22 So it is in the way of Error they who receive not the truth in the love and life thereof which is sound and sincere obedience thereunto For this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believed not the truth but had pleasure in unrighteousness 2 Thess 2.10,11,12 So Saul for his disobedience 1 Sam. 15.22,23 The Spirit of the Lord departed from him and an evil spirit from the Lord troubled him 1 Sam. 16.14 So Ahab for his many abominations refused to ear hthe voice of the true Prophet Micaiah and listned to false Prophets to his own ruine and destruction 2 Chron. 18. And so Judas whose faith in Christ was never sound but his Religion lay in his purse not in his heart was therefore suffered to be tempted and eternally ruined by that temptation to betray his Master 3. In respect of the sound and sincere professors of Christianity God permits Heresies for many useful and profitable reasons 1. That
yet not so free as to be freed of all order decency reverence unity and uniformity in the publique service of God but that scrupulous and new fangled souls when they once begin to doubt and then leave the way of truth like travellers that have lost their way wander up and down and are as far if not farther off their journeys end then when first they left the high and beaten road It would be endless to reckon up the several Sects and monstrous Heresies which have crept in amongst us at this one gap first of all viz. The schismatical desertion of that publique form of prayer administration of the Sacraments and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons and faithful members thereof One who hath computed the Heresies which seven years agoe sprung up from that time when the Common-prayer was abolished sayes they have doubled the number of what they were in S. Austins time and in his daies they were very neer fourscore and they are much multiplied since that time and daily do increase for evil men and seducers shall wax worse and worse deceiving and being deceived 2. Tim. 3.13 Nor must we hope for other till the God of all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon saith the Father Aug de civit dei l. 18. est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of confusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the blessed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordiâ res parvae crescunt and the cursed effects of contentions and variety of opinions are war and destruction Discordiâ maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so servently prayed Joh. 17.11,22,23 To this he so frequently exhorteth his Apostles Mark 9.50 Joh 14.27 Qui perversa mente de praeceptis pacis discordiam faciunt justo dei examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13.11 Ephes 4.1 c. Phil. 1.27 2.2 He therefore saith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Queen of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem eustodit cogitat qui discordiae farore visanus ecclesiam scindit pacem turbat charitatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bond of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6. That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church saith Cyprian Arma contra ecclesiam portat Cyp. de unit eccl And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father Cyp. ibid. and cuts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause saith S. Aug. Aug de correc Donist c. 25. No man can be righteous whilest he stands separated from the unity of Christs body but as any part or member of mans natural body being cut off the body is thereby devoid of the spirit of life so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam Irenae advers Haerd 3. c. 40. all the gifts and graces of Gods holy Spirit are therein dispensed Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church