in relation to us 1. His Person in the term Spirit 2. His Office in the Attribute Holy Sanctus dicitur quia sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie or make holy and the Spirit from his Person which is spired or proceeding First the Holy not holy only in respect of his Person as is also the Father and the Son which is implyed in that celestial Trisagion perpetually sung by the Quire of Heaven to the glory of this ever blessed Trinity Esai 6.3 Holy holy holy Lord God of hosts c. Holy three times to denote the holiness of all the three Persons of the God-head Holy Father Holy Son Holy Ghost But the Holy particularly and peculiarly in respect of his Office which is to sanctifie and hallow most especially the hearts of men as to God the Father is appropriate the Work of Creation who is therefore called the Almighty the Omnipotence or Almightiness of God being most apparent in the Creation of all things And as to God the Son is appropriate the work of Redemption who is therefore called the word of God Joh. 1.1 and the wisdome of the Father 1 Cor. 1.24 Gods manifold Wisdome being made apparent in the Redemption of mankinde for it is a mysterie which the very Angels themselves desire to look into 1 Pet. 1.12 Even so the work of Sanctification is appropriated to the Holy Ghost who is therefore called the Holy One Gods holinesse being most apparent in purifying and sanctifying the unhallowed souls of men Isai 10.17 And the light of Israel shall be for a fire and his Holy One for a flame Bonav Spiritus Sanctus est lumen illuminans sanctus sanctificans flammáque inflammans The holy Ghost is that Divine light which illuminates our darkened understandings that Holy One who sanctifies our souls and polluted hearts that sacred and celestial fire which inflames our cold earthly affections even as of old he enlightned sanctified and enflamed the minds of the Apostles of Christ which was signified by his Descension not only with a rushing winde which purifies and cleanses but also in Tongues of fire which warms and enlightens Act. 2.23 The Spirit not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a spiritual Nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit expressing his Personal Essence received from the Father and from the Son by spiration and procession Even as the second Person of the Trinity receives his personal Essence from the Father only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Generation and is therefore called the Son of God The Son is of the Father alone not made nor created but begotten So the Holy Ghost receives his Personal Essence from the Father and from the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by procession or spiration and is therefore termed the Spirit of God The Holy Ghost is from the Father and from the Son not made nor created nor begotten but proceeding proceeding from the Father Joh. 15.26 Gal. 2.6 Rom. 8.14 and therefore often termed the Spirit of the Father proceeding from the Son and therefore often termed the Spirit of the Son proceeding both from the Father and the Son and therefore termed the Spirit of God And yet further in either of these terms the Holy and the Spirit both the Personal Essence and also the Office of the Holy Ghost is implyed For 1. he is therefore called the Holy not only in respect of his Office as before Lib. 2. cap. 3. but also in respect of his Personal Essence for therefore saith Isidore in his Originals is he called the Holy because he is the Coessential and Consubstantial holiness of the Father and the Son 2. He is therefore termed the Spirit not only in respect of his personal Essence as before but also in respect of his Office which is to inspire and infuse his divine and celestial blessings into the souls of men And from the name also of this divine Person the Spirit we are to take notice and firmly believe That the Holy Ghost is of the same essence and consubstantial with the Father and the Son and in all respects coaequal and coaeternal so that as the Father is God and the Son is God so the Holy Ghost is God and as the Father is Almighty and the Son Almighty so is the Holy Ghost Almighty and so of all the other Attributes of the God-head whereupon all acts of divine worship also are aequally due to the Holy Ghost as to the Father and the Son Who together with the Father and the Son is worshipped and glorified The difference betwixt this Holy Spirit and the other sacred Persons of the God-head consists in 3 particulars 1. That he is the third or last person of the God-head the third not in dignity but in order only not in diversity of essence or inaequality of majesty but in order of subsisting which against Arrians Socinians c. is firmly to be believed according to that Decree of the third Toletan Councel Quicunque Spiritum sanctum non credit aut non crediderit à Patre Filio procedere eumque non dixerit Patri Filio coaeternum esse coessentialem anathema sit that is whosoever doth not beleeve the Holy Ghost viz. to be a real true subsisting person and doth not believe him also to proceed from the Father and the Son and to be with the Father and the Son coaeternal and consubstantial Let him be accursed 2. The second Difference is the way of this holy Persons subsisting viz. By spiration from the Father and the Son Touching the manner whereof we must say as the Prophet Isaiah doth of the Sons generation from the Father Isai 53.8 Who shall declare his generation 'T is not only ineffable not to be declared but unconceivable also The heart of man conceives it not neither can the tongue of men or Angels express it Aug. Inter illam generationem hanc processionem distinguere nescio non valeo non sufficio quia illa ista est ineffabilis that is to distinguish betwixt the Generation of God the Son and the Procession of God the Holy Ghost is impossible because both the one and other be for the manner thereof unspeakable 3. But thirdly Hoc autem interest saith Isidore Isid ibid. inter nascentem filium c. betwixt the Son of Gods generation and the Spirit of Gods procession there is this difference indeed That the Son is from the Father alone but the Holy Ghost is both from the Father and the Son procedens non genitus c. proceeding not begotten to distinguish him from the Son proceeding not unbegotten to distinguish him from the Father the which we are to observe lest contrary to the true Catholick Faith we should admit either of two Sons or two Fathers in the ever blessed Trinity or any way confound the several Persons therein as if they were not distinct each from other really
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
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
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 oâ—bi illuminaturus esset praeire intinctienem poenitentiae jussit ut quos per gratiam vocaret ad promissiâ—…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
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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.24,25 London Printed by E. Cotes for R. Royston at the Angel in Ivie-Lane 1656. To the Honourable Sir Robert Bindlosse Baronet SIR T Is not any ambitious desire to appear in print that hath occasioned the birth and production of these ensuing Letters and Discourses as being conscious 1. Of my own disabilities to discuss the several points and particulars thereof with that learning and judgement which the great weight and present usefulness thereof requireth As knowing 2. my more then ordinary obnoxiousness to the censures of all parties by reason of that fidelity and obedience to the commands and orders of our sadly distracted and persecuted mother the Church of England the which I am perswaded in conscience I ought as far as in Christian prudence I may to preserve inviolable For 't is not the violent dissolution of Ecclesiastical Government nor the manifold Heresies and Schisms that assault wound and divide this once flourishing Spouse of Christ which can warrant either an aberration from her orthodox Doctrine or the neglect much less contempt of her Apostolical orders and constitutions The sad condition wherein now she lies stript naked of all her goodly attire Her authority despised Her commands slighted The crown faln from her head Her sacred body rent and mangled On all hands reviled and reproached both by Heretiques and Schismatiques do render her too conformable to her persecuted abused crucified Lord and Saviour to be abandoned and forsaken in her distresses although all obedience to her orders in such a sad juncture of time can expect no other portion but to drink with her of the same cup scorn and derision if not persecution These considerations may sufficiently perswade the Reader how unwillingly I appear in print if not 1. by way of challenge provok'd and 2. In conscience of my duty enforcedly mov'd thereunto The occasion as it is not unknown to you Sir so it is very fit it should not be unknown to the Reader also First then a Letter of strange scrupulous and unheard of Questions being sent to your house and receiving their short and sudden Answers by way of Letter under your roof it was your desire they should both be made publique if perhaps some of the many misguided souls amongst us might receive satisfaction thereby together with A Discourse of the holy Spirit intended for the private satisfaction of your vertuous Lady for the further clearing of the said scrupulous questions This first Edition being disperst it was the Stationers desire it should be reprinted whereunto I the more willingly condescended and withall added the other Discourses thereunto because a Reply to the foresaid Letter of Answers and Discourse of the holy Spirit hath appeared publiquely in print also Not that I think it either prudent or profitable to have any further contestation with those strangely seduced persons who sent that Letter and publish'd this Reply or to make any Rejoynder thereunto for that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat the ayre and fight with shadowes they being such kinde of persons whom S. Augustine cals Sine fine dicentes who know no end of vain words not distinguishing betwixt respondere posse and tacere nolle having neither knowledge enough to give a right answer nor prudence enough to hold their peace as thinking sure that he who speaks loudest and longest and will have the last word carries away the Bell. To wave therefore all intermedlings with their printed papers which sufficiently answer themselves by their impertinencies and railings more then to take notice thence upon what grounds both they and most of Heretiques do build their erroneous opinions viz. The pretence of the Spirit and of immediate Revelation back'd with many misinterpreted and misapplyed texts of Scripture I conceive it more useful to adde to the doctrine of the Holy Spirit formerly delivered that of Divine Revelation and the rather because 't is so much objected against the former Discourse that therein Revelation is denied which is that great Diana so much worshipped and cryed up by all late seduced and deceived persons through the misunderstanding of some places of holy Seripture which in the close of that Discourse of Revelation are cleared from such misconception The intention of the third Discourse is chiefly to lay down such grounds and to give such directions as may assist against the infection of Errors in Religion the plague whereof is grown so Epidemical that there was never more need of Antidotes and Preservatives there-against And this cannot well be effected but that the nature kindes reasons and dangers of Error Heresie and Schism are first to be considered which is the sum of that Discourse It is a plausible and taking way and very many unlearned and unstable souls are thereby bewitcht into new strange and erroneous opinions viz. That there is a far nearer cut to understand the things of God then the ordinary way of study in the Schools of the Prophets and of industrious search into the Books and writings of the learned and that 's the way of the Spirit and of immediate Revelation as if there were no more required for the acquiring of spiritual wisdome then to sit still and wait for divine inspirations from above without any use of those means which God for that end hath appointed And hence by crying up the Spirit the Prophets of the Lord are cryed down to whom the Spirit of Prophesie or of publique praying and preaching after an especial manner is peculiar and proper And in stead of adoring God for his spiritual gifts of learning as well Humane as Divine imparted to some men more then to others to be employed for the advancement of his service and his peoples salvation those men are chiefly cryed up who under pretence of praying and preaching by the Spirit and without the helps of heathenish Learning as they call it most presumptuously vent many religious insignificancies devout non-sense impertinencies and specious nothings i. e. many good words perhaps Zealous expressions and Scripture phrases but for want of order coherence and due application conducing nothing either to the information of the minde with solid soul-saving truths or to the reformation of manners by Grace and obedience And not only so but they prophesie lies also and preach many false and erroneous doctrines the delusions of their own hearts if not the suggestions of Satan and all must passe but most blasphemously for the
the name of Christ depart from iniquity 2 Tim. 2.19 Denying ungodlinesse and worldly lusts and living soberly righteously and godly in this present world Tit. 2.12 And this undoubtedly Sir is no other but the way of your own peace and tranquillity here and eternal felicity hereafter To the effecting whereof the Prayers and endevours shall never be wanting of Your much obliged Servant In the Lord Jesus R. Sherlock The Table of Contents The Letter of Quakers Questions The Letter of Answers returned A Discourse of the holy Spirit THE Introduction and heads of the ensuing Discourse pag. 1 Chap. 1. Of the Person of the holy Ghost p. 5 Chap. 2. Of his Office or workings upon the mindes of men p. 16 Chap. 3. Of the Graces of the holy Spirit p. 18 Chap. 4. Of the Gifts of the holy Spirit p. 20 Chap. 5. Of the gift and calling of the Ministery p. 25 Chap. 6. Of Ministerial Gifts ordinary and extraordinary p. 29 Chap. 7. Of those operations and impressions which are opposite to the Spirit of Truth p. 34 Chap. 8. Of the spirit of man and the spirit of the world p. 40 Chap. 9. Of the tryal of Spirits p. 46 By the Word p. 49 By the Fruits p. 51 And by the Properties of the Spirit p. 56 Chap. 10. Of the means to obtain the true Spirit of God p. 59 Of Divine Revelation THE Introduction and general Heads pag. 69 Chap. 1. Of Divine Revelation from Adam unto Christ p. 73 Chap. 2. Of the several manners of oxtraordinary and more immediate Revelation p. 90 Chap. 3. Of an Extasie natural and supernatural and the difference betwixt divine Extasies of old and diabolical entransings and Inspirations p. 83 Chap. 4. Of the ordinary waies of divine Revelation before Christ p. 89 Chap. 5. Of their Schools of the Prophets p. 91 Chap. 6. Of being called Master p. 94 Chap. 7. That all Revelation is compleated in Christ and his Apostles p. 96 Chap. 8. Of the necessity of learning as to the understanding of Gods revealed will p. 103 Chap. 9. Some vulgar objections against Vniversities and Humane Learning considered p. 109 Chap. 10. The several parts of learning required to the understanding of holy Scriptures p. 118 Chap. 11. Of the Analogie of Faith and Doctrine of the Church p. 122 Chap. 12. Three inferences appliable to the general subject of the whole Discourse p. 126 Chap. 13. The internal and divine qualifications of the soul as to the understanding of holy Scriptures p. 130 Chap. 14. The objection from the misdemeanors of the Ministers considered p 134 Chap. 15. The dangerous and destructive consequences of depending upon immediate Revelation p. 138 Chap. 16. Several texts alledged against humane learning the Ministery and for immediate Revelation explained p. 147 Of Error Heresie Schism c. THE Introduction and general Heads Chap. 1. Of Error in general pag. 173 Chap. 2. Of the nature of Heresie and the particular ingredients thereof p. 175 Chap. 3. Of Schism and the kindes thereof p. 180 Chap. 4. That Heresie and Schism are the mutual causes each of other p. 189 Chap. 5. Of the causes both of Heresie and Schism p. 194 Chap. 6. The ends why God permits Heresies and Schisms p. 205 Chap. 7. Of the danger of them p. 213 Chap. 8. Rules and directions for the avoiding of Errors in Religion p. 224 The Quakers wilde Questions The Letter of Questions Endorsed To the Priest at Borwick Deliver The Quakers Questions directed by them as above To all you professed Ministers who have taken the title of the Ministers of the Gospel of Christ upon you who is the end of the Law and Prophets and shadowes who shadowed him forth a few Questions to you that have taken this office upon you question 1 WHether the Gospel be the same the Apostles preached and if it be why go you to Oxford or Cambridge when the Apostle saith The Gospel he preached was not after man neither was he taught it by man question 2 Whether you can give another meaning to the Scriptures then they are or whether the Apostles did not give the meaning to them when they spoke them forth yea or no and if they did what need learned men to give a meaning to them question 3 Shew me by the Scriptures who ever was made a Minister of Christ that was called of men Master question 4 Shew me by the Scriptures where ever the Ministers of Jesus Christ took Tithes of the people or Augmentations for preaching the Gospel question 5 Shew me by the Scriptures and what Scripture you have which speaks of the Word two Sacraments which you tell the people of and so deceive the simple question 6 Shew me what Scripture you have which speaks that the Apostles sprinkled Infants question 7 Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so question 8 Shew me by the Scriptures where the Apostles went into the world and gave the people of the world Davids Psalms to sing in meeter these things which you now practise answer them by the Scriptures or the Apostles practises without consequence or imagination question 9 Whether a man shall ovecome the body of sin while he is upon the earth or no. question 10 Whether the curse be not upon him that preacheth another Gospel then Christ and the Apostles yea or no question 11 Whether any natural man can preach the Gospel or no question 12 Whether that any of the Ministers of God was made Ministers by the will of men or no shew me it by the Scriptures question 13 Shew me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him but the Lord or no. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in the Assemblies stand praying in the Synagogues called of men Masters which Christ did forbid his Disciples to act such things and cryed Woe against those that did act them question 15 Whether they be not Antichrists and of the Devil and no Ministers of Christ which do not abide in the doctrine of Christ question 16 Whether they be not seducers which draw people from the anointing within them and tell them they must be taught of a man when as the anointing teacheth them and they need no man teach them but as the anointing teacheth and the promise is to him that doth abide in it eternally question 17 Whether they do not bewitch the people which draw them from the spirit within to serve the ordinance of the word and traditions of men without as the Galatians were bewitched Gal. 3.1 question 18 Whether they be not deceivers which tell the people those are the Ordinances of God which God never commanded and draw men from the Spirit within them to follow their imaginations and inventions question 19 Whether you have the same spirit which was in
the text being of himself not able to understand without an interpreter question 3 Shew me by the Scripture who ever was made a Minister of Christ that was called of men Master answer The Prophets and Priests under the Law were termed Fathers and such as were bred under them to be made capable of that function as young Scholars are now in Oxford and Cambridge to be capable of the Ministry were termed the Sons of the Prophets 2 King 2.12.15 under the Gospel besides the titles of Apostles Prophets Evangelists ordinary or common Ministers are termed Doctors Pastors Shepherds of souls which are terms of more eminency and respect then Master Sir or the like and what else is meant by the Masters of the Assemblies Eccles 12.11 but the Pastors and Teachers of the people assembled in the service of God Masters is a title of civil respect and honour and we are commanded not only in general to Rom. 13.7 give honour to whom honour is due but particularly to pious and painful Ministers 1 Tim. 5.7 Let them be counted worthy of double honour that labour in the Word and Doctrine Now as on the one side it is a Gospel duty to give titles of honour to whom they are due so on the other side it is a Gospel sin to affect titles of honour through pride vain-glory and popular applause Nor was it a sin in the Scribes and Pharisees to be called Master but because they Mat. 23.6,7 loved to be called of men Master Master their vain-glorious affectation of the title was their offence and of this no man can taxe us but only God who knoweth the heart question 4 Shew me by the Scriptures when ever the Ministers of Jesus Christ took tithes of the people or augmentations for preaching of the gospel answer That the Priests under the Law received Tithes and that God commanded the people to pay tithes unto them you cannot be ignorant 1 Cor. 9.13,14 Know you not saith the Apostle that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so also hath the Lord ordained that they which preach the Gospel should live of the Gospel Even so must the Ministers of the Gospel be maintained as were the Priests under the Law and that was by Tithes and offerings Luk. 11.42 Wo to you Scribes and Pharisees hypocrites for ye tithe mint and rue and all manner of hearbs and passe over judgement and the love of God these things ought you to have done mark that and not leave the other undone Whence you see that to take and pay tithes is no other but what ought to be done and the fault cryed wo against was the neglect of judgement and the love of God question 5 Shew by the Scriptures and what Scripture have you which speaks of the Word two Sacraments which you tell the people of and deceive the simple answer We confesse the word Sacrament is not in the Scriptures but the holy actions which we call Sacraments are positively and expresly commanded there The first Sacrament of Baptism is commanded Mat. 28.19 And for the other Sacrament of the Lords Supper the words of institution expresly command us to observe it Mat. 26.26,27 Take eat do this And sure we do not deceive the people when we tell them of no other things but what Christ himself commanded both us and them to observe But you do deceive your own soul and the souls of those simple people you converse withall whilest you deny and oppose your self against the very expresse commands of our Lord. question 6 Shew me what Scripture you have which speaks that the Apostles sprinkled Infants answer That the Apostles were commanded to baptize all Nations and that they did Baptize whole Families is clearly exprest in the Scripture Act. 16.33 And surely children are a part of all Nations though you should say there were no Children in those families that were Baptized which is a thing very hard and improbable to affirm But further for Childrens Baptism we have several grounds out of the Scriptures 1. Children under the Law were circumcised and Circumcision was Rom. 4.11 the Seal of the righteousness of faith as Baptism is now for other external visible seal of our admission into the Covenant of Grace we have not commanded in the Scriptures or practised in the Church of Christ And that this seal of Baptism both outward and inward must passe upon all before they be admitted actual members of Christs spiritual Kingdome here which is the way to his eternal Kingdome hereafter our Saviour expresly teacheth saying Joh. 5.3 Except a man be born again of water and of the holy Ghost he cannot enter into the Kingdome of God 2. That children are of the Kingdome of God and to be admitted unto Christ himself expresly affirms and strictly charges all men not to oppose it saying Luk. 18.15 Suffer little Children to come unto me and forbid them not for of such also is the Kingdome of God If they must come unto Christ we must not stop up the way against them by denying them the seal of admission And if the Kingdome of God belong unto them surely the priviledges of the Kingdome also whereof Baptism is one 3. That Infants are in some measure capable of the Spirit of God is manifest from the example of the Prophet Jeremiah Jer. 1.5,6 and of John Baptist Luk. 1 66,80 And if they be capable of the inward Baptism which is the holy Ghost much more of the outward which is water for can any man forbid water saith Peter in the like case that these should not be Baptized which have received the holy Ghost as well as we Act. 10.47 4. That children are capable of being received and admitted into the Kingdome of Christ himself doth intimate saying Except ye receive the Kingdome of God as a little Childe ye shall not enter therein so that receive it they may though they know it not For as the sin of the first Adam is imputed to children and they are defiled therewith though they understand it not so the righteousness of Christ the second Adam may be and we believe is by Gods secret and unknown way communicated to Infants though they know it not As to men born deaf and fools and such as are not capable of understanding for to such God forbid we should deny the mercies of God through Christ question 7 Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so answer That we are both to pray and preach the Gospel there are so many Scriptures to prove that I need not name any and we pray both before and after Sermon because 1. We are commanded to pray continually 1 Thess 5.17 2. Because prayer is the more chief and principall part of Gods service for it is written My house shall be called the house of
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
meeknesse temperance against such there is no Law These are called the fruits of the Spirit for two reasons 1. Because as material fruits grow not but upon trees neither do these graces grow in the soul but upon the tree of life Joh. 14.4,5 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 2. As material fruits are to the body and corporal taste so are the fruits of the Spirit to the soul they are both pleasant and delightsome and also satisfie and feed the soul unto life eternal therefore it is said against such there is no Law there 's no law can condemn such as bring forth these fruits in their lives and conversations as Rom. 8.1 Now then there is no condemnation to them that are in Christ Jesus which walk not after the flesh but after the spirit CHAP. IV. Of the Gifts of the holy Spirit THE second kinde of the holy Spirits impressions on humane souls are his gifts represented by the fire Mat. 3.11 He shall baptize you with the holy Ghost and with fire that is he shall endow and sprinkle the souls of men with such gifts of the holy Ghost as are by fire represented viz. gifts which like unto fire shall be effectual and powerful to enlighten the understandings melt the hearts and enflame the affections and desires of men And as the fire burns not for it self but for the light and warmth of others so the gifts of the Spirit are imparted to the sons of men Mat. 5.15 not to be hidden like a lighted candle under a bushel not to be wrapt up in a retired obscurity Luk. 19.20 with the talent of the unprofitable servant in a napkin but to be imployed to appear to shine forth and manifest themselves for the profit benefit and edification of others Qui renuunt dona spiritus impertiri aliis quae non pro se sed pro aliis acceperunt ipsa sili plerumqâ— dona adimunt â—…unque sua non aliorum lucra cogitant ipsis se quae privata hab re appetunt bonis privant Greg. de cur past p. 1. c. 5. He therefore who hath received the gifts of the Spirit which are given saith the Father not for himself only but for the benefit of others also by refusing to impart them unto others he deprives himself of the use and efficacy of them For whilest he meditates his own private benefit only and not the good of others also it is just with God to rob him of what he covets to enjoy in private since he ought to have communicated the same so the unprofitable servant which laid up his talent in a napkin had the same justly taken from him Luk. 19.24 For it is a manifest sign that there is no true love of God in that heart who imploys not the gifts he hath received from God to the advancement of his service and benefit of his people according to his command therefore said our Lord unto Peter Joh. 21.15 Simon son of Jonas lovest thou me he answered Yea Lord thou knowest that I love thee he saith unto him Feed my lambs Whereupon saith the Father Is Ibid. Si cura passionis est dilectionis testimonium c. If our feeding or teaching the people of Christ be a sign of our love unto Christ then he who is qualified for this office by the gifts of the Spirit and neglects the feeding the flock of Christ thereby is manifestly convinced not to love Christ himself the chief shepherd of our souls For the love of Christ constraineth us that since Christ dyed for all that they which live should not henceforth live to themselves c. 2 Cor. 5.14,15 These Gifts of the Spirit are therefore called the manifestations of the Spirit as shewing what the end and intent of their donation from the Spirit is viz. to profit withall In ipsa corporis positione accipimus quod in actione servemuâ—… nimisitaque turpe est non imitari quod sumus Greg. de cur past p. 3. 1 Cor. 11.7 But the manifestation of the Spirit is given to every man to profit withall As the end and use of the several parts of the body is neither to be idle nor yet to be imployed for it self only as the eye is to see and yet not for it self only but for the direction of the hands feet c. the feet are to walk and yet not for themselves only but also for the eyes hands c. Even so the end and use of the several gifts of Gods Spirit to several members of Christs body severally is both that they should be imploy'd and imployed too not only for private use but-for the mutual benefit and edification each of other 1 Cor. 12. as Saint Paul at large in the same chapter the main subject whereof is the gifts of the Spirit a catalogue whereof you have vers 9 10 11. To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit c. where by the way observe Note In that Faith is in this place reckoned amongst the gifts of the Spirit and in the former place Gal. 5.22 amongst the fruits or graces of the Spirit that we may not confound the graces of God for sanctification with his gifts for edification we must remember that there is a twofold Faith the one doctrinal speculative and notionary viz. a right understanding and firm belief of the severall Articles of the Christian Faith and so it 's a gift of Gods Spirit and in this place rankt amongst them The other kinde of Faith is practical and obediential viz. the squaring regulating and ordering of our lives and actions according to the principles precepts and commands of the Doctrinal Faith of Christ and so it is a grace of Gods Spirit and rankt amongst them in the former place The gifts of the Spirit being principally and chiefly intended for the benefit and profit of others though every man therefore whether Lay or Clergy Minister or People may and ought to use all means to be in some good measure made partakers of them for his own private direction in the wayes of wisdome and true godliness yet for the publique instruction of others after an especial and peculiar manner they concern the Ministry of the Gospel viz. such persons whom God first extraordinarily and miraculously since ordinarily and in the use of means hath ordained for the guidance and direction of his people in the wayes of his service and their own salvation and this I suppose is clear from S. Paul Ephes 4.8 Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men Ephes 4.8
immediate Inspiration then the best of men can hope for since And yet though we study to be qualified for the work of the Ministry our qualifications are still the gifts of the Spirit all our wisdome and knowledge is from above even as of Daniel and the three children it is recorded that God gave them knowledge and understanding in all learning and wisdome Dan. 1.17 Dan. 1.17.4 And yet it is said before vers the 4. that they were brought up and instructed in knowledge and that by and among the Heathen too and were taught the learning and tongue of the Caldaeans So our humane learning tongues and languages so much declaimed against by the ignorant are the Handmaids to spiritual and Divine wisdome and knowledge and both the one and the other though acquired by instruction and study in the Schools of the Prophets are yet of Gods mercifull donation they are still the gifts of the Spirit And that first because from the Spirit of God it is that we have mindes capable and mindes inclinable to use the means for the attainment of such gifts for even our natural endowments and moral qualifications are gifts of the Spirit perspicacity quickness of wit ripeness of judgement together with a studious diligent and industrious minde in the search and dexterity in the discovery of the several waies of learning and knowledge even all of them are the gifts of God for every good and perfect gift whether natural moral or divine Jam. 1.17 Joh. 3.27 cometh down from above Jam. 1.17 for a man can receive nothing except it be given from above Joh. 3.27 The very speaking of an ordinary revealed Truth is called a speaking by the Spirit for no man can say that Jesus is the Christ but by the Spirit of God because the revelation of this as of every truth is from the Spirit originally and from him also is both the power and the act of this confession Secondly our qualifications though acquired by study are yet the gifts of the Spirit because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours that we do acquire these qualifications and it is generally and for the most part that God distributes his gifts and blessings according to mens inclinations aptness and endevours for the reception of his gifts Habitus infusi infunduntur per modum acquisitorum All infused or inspired gifts are infused after the manner of gifts acquired i.e. as we are more or lesse industrious to acquire the gifts of the Spirit accordingly so they are more or lesse given and communicated to us by the Spirit which is signified unto us by the parable of the hidden Treasure Mat. 13.4 The Kingdome of heaven is like unto a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field The treasure found without search denoteth Gods free and gratuitous revelation of himself unto us and the selling of all to buy that field signifies a mans utmost endevours and labours to be made partaker of these divine Revelations Thirdly because the qualifications acquired by study are by the Spirit of God himself directed to the ends of the Spirit which are to profit withall and then is Gods blessing the greater and the influence of his Spirit upon our studies the more effectual and powerful when we have in them no other aim or intention but to be thereby enfitted and enabled to become usefull instruments of Gods service and his peoples edification And both in that we do direct our studies to this end and also imploy our gifts acquired by study to this end also it is from the Spirit of God who works in us to will and to do of his own God pleasure Phil. 2.15 Phil. 2.15 And lastly all this is acknowledged that our gifts in all these respects are from the Spirit of God though studied for In that together with those means that are outward and moral we use the Divine means also viz. prayer and devotion commanded Jam. 1.15 If any man lacks wisdome let him ask it of God who giveth to all men liberally and upbraideth not and it shall be given him Jam. 1.5 That the Ministers of the Gospell notwithstanding their gifts are from the Spirit are yet bound to use all means both Moral and Divine for the acquiring thereof is manifest even from Gods own example in the use of their Ministry In that God himself who is not tyed to means neither hath need of any is yet pleased to use the means and Ministry of some men for the instruction and conversion of others There is no question but he who at the first created man after his own Image could without the Ministry of man have again repaired the decayes of his blessed Image in man But yet in all ages it hath seemed good to his infinite wisdome to use the mediation and Ministry of men herein And this he doth out of his tender respect to mens infirmities considering the vast distance betwixt God and man Exod. 20.19 Deut. 5.27 18.16 Heb. 12.19 which moved the Israelites to Petition for a Minister betwixt God and them Exod. 20.19 Talk thou with us and we will hear but let not God talk with us lest we die As therefore no Minister of God may think that God useth his Ministry because he needs it so neither may the people think there is no need of Ministers because God useth them and he uses them as subordinate fellow-labourers in the whole course of mans salvation Gal. 4.19 2 Cor. 3.2 Mat. 16.19 1 Tim. 4.16 the Ministers are said to beget men unto Christ to nourish them in Christ to binde and loose their souls to open and shut heaven and in a word to save because all these things Christ doth by them they are causa conjuncta 2 Cor. 3.2,3 co-operating with and under Christ so Paul compares his Corinthians to a written Epistle the Authors whereof were himself and the Spirit the external writing was his the internal seal upon their hearts was the Spirits These two then may not be severed Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth Nor yet 2. may we imagine that the Ministry of man upon earth can be effectual without inspiration from Heaven CHAP. VII Of those operations and impressions that are opposite to the Spirit of Truth ANd because it is not enough for us to know the truth but also by that right and straight line to observe and discover what is repugnant and contrary thereunto Let us remember what by sad and lamentable experience we daily see and hear that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men so there is also an evill and a bad spirit even the spirit of error and uncleanness the Devil who
hath his secret workings and continual countermines opposing hereunto which evil spirit working also by the frail and deceivable spirit of man doth by many subtile wayes obscure corrupt poyson and belye the sacred qualifications of the Spirit of Truth nor doth the Devil that grand enemy of mans salvation in any kinde of way so much cousen and cheat the souls of men into ruine as by putting false glosses and counterfeit vizars on vices errors and distempers that so they may be mistaken for holy vertues and divine qualifications To instance in some particulars First It is a truth by the Spirit of God both foretold promised and performed That the actings and impressions of Gods Spirit upon the mindes of men are both more strong and frequent as also more general and common under the Gospel then they were under the Law That the gift of the Ministry it self is dilated being not limited to the single Tribe of Levi but all men of what quality soever have a title thereunto meaning Genera singulorum not singula generum that is men of all sorts and kindes not all of all kindes but hereupon to make void pull down and level with the undistinguisht multitude the high and solemn order and offices of the Priest-hood instituted by God himself both under the Law and under the Gospel for a people to snatch the Divine Oracles from the lips of the Priest and presume to teach their Teachers to invade the chair of Moses and offer incense with unhallowed censors for private persons to assume the publique administration of Ministerial Offices without a lawful Call and due Ordination thereunto though they may be otherwise qualified with knowledge and piety These are false glosses imposed upon the former truths by the Spirit of lies Tares sowed by the Enemy of mankinde amidst the purer wheat And that 1. To the high dishonour of God and profanation of all that is religious and sacred 2. To involve the Church of Christ and bury it in the rubbish of confusion and disorder 3. To take away those bounds and limits distinguishing Priest from people which all Nations Jewes and Gentiles all Ages of the Church both Ancient and Modern have kept firm and inviolable 4. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites 2 Sam. 6 6,7 2 Chron. 16.16 c. 2. It is an impression of Gods Spirit upon the soul of man to wait and depend upon God for spiritual wisdome knowledge Prov. 3.5 c. and not to lean to our own understanding or trust too much to our own wit judgement reading learning Prov. 2.6 or the like as knowing full well That the Lord gives wisdome and from him cometh knowledge and understanding But hereupon either to despise or neglect those waies and means and helps which God in his merciful providence hath afforded us for to attain wisdome c. as the study of Tongues and Languages Arts and Sciences the reading and distinctly weighing the Discourses of the learned and to depend upon immediate Revelation and Infusion of such gifts from Heaven as if they should drop upon our barren hearts as did the Manna in the Wildernesse upon the Tents of Israel out of the clouds and by miracle this is a false gloss which the spirit of delusion puts upon the former truth thereby to inveigle us 1. To tempt the good Spirit of God 2. To be exposed and laid open to seducing spirits 3. To enshrine Lady Ignorance again as the Mother of Devotion which all men know but who are blinded with ignorance to be the Dam of superstitions errors and confusions 3. Rightly to beleeve in the Son of God as the mean of our justification here and ground of our hope of salvation hereafter this is an impression of Gods Spirit on the soul of man and in respect hereof we are said to have the Spirit of Faith 2 Cor. 4.13 2 Cor. 4.13 We having the same spirit of faith according as it is written I beleeved therefore have I spoken faith as it is doctrinal being a spiritual gift and reckoned amongst them 1 Cor. 12.9 And as it is practical 1 Cor. 12 9. Gal. 5.22 being a grace or fruit of the Spirit and reckoned amongst them also Gal. 5.22 But now to mingle and divide and as it were to cut asunder this true Evangelical Faith as it stands full and intire in all its integral parts both of doctrine and practice so as to be vainly puft up with a conceit of being ingraffed into Christ and thereby to be justified here and sure of heaven hereafter whether we live according to the rule of Faith and in obedience unto the Gospel of Christ or no to define and measure our Faith not by the sacred acts thereof commanded which is called the righteousnesse of Faith Rom 10.6 but by our own too too credulous fancies and apprehensions as if it were no more to be in Christ but presumptuously to pretend unto it and impudently without just ground to believe it This surely cannot be that true Evangelical Faith whereunto so many promises are annext but a false glosse which the spirit of Error hath put thereupon thereby 1. To puffe up the hearts of too too credulous men with spiritual pride and presumption and make them swell with the empty conceit and airy fancy of their own happy and eminent state and condition when there is no such matter And 2. To inveigle men to neglect the use and practice of Christian graces those fruits of the Spirit which are as it is already said the very life and soul of Christianity and consequently the way to heaven if ever we mean to arrive there 4. It is an impression of Gods Spirit on the soul of man To be zealous for the Lord of Hosts 1 King 19.14 that is to be exceedingly fervent and forward earnest and desirous by all possible waies and means to advance the religious worship and service of God but to be so factious and forward so fiery and furious as by any illegal extravagant and disorderly means to advance the truth it self much lesse to set up any private opinions in relation to Gods Service which have not been semper ubique ab omnibus Vincent the three rules of Catholick Doctrine and Worship to be generally and for the most part of the Primitive times at least of all persons at all times and in all places received and not now and then here and there by hereticks and schismaticks only introduc'd I say to be zealous for such pieces of Religion Doctrine and Worship and that per fas nefásque through just or unjust means by right or by wrong to endevour the advancement thereof this is not true zeal but a false gloss which the Devil puts thereupon even through the violence of this distempered heat 1. To divide separate and break men into sects factions and parties that they might so
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
four properties 1. 'T was Sudden 2. Vehement 3. From heaven 4. It filled the place where they were sitting All these are the properties of Gods Spirit whose motions and inspirations are First sudden and unexpected neither admitting of any delayes nor put-offs Ambr. For nescit tarda molimina Spiritus sancti gratia Secondly vehement for the conversion and quite turning over of the soul he blowes upon 2 Cor. 10.4 casting down of strong holds the fortifications of sin and Satan and bringing into subjection every thought that exalts it self Thirdly from heaven as being the Spirit of God who dwelleth in the heavens and to heaven-ward wings and raises the soul which he inspires Fourthly it filled the house where they were sitting ever tends to the good of the Church 1 Pet. 2.5 which is the houshold of faith This heavenly winde never blowes but for the good of Gods houshold therefore are his people called a spiritual house By the two first of these qualities 't will be a hard matter to distinguish a false spirit from the Spirit of truth For as it is ordinary and common to every winde to be both sudden and vehement so 't is common to every spirit also both true and false nay commonly false and faigned spirits are more violent and vehement and make a greater noise and stir in the world then the true Spirit doth and there is good reason for it for the false spirit wanting the native strength and genuine efficacy of the truth to support it flies therefore to force and violence earnest zeal and forwardness to bear up in the mindes and good opinions of the world For the tryal of spirits then according to this rule we must look upon the two other properties of this divine winde which are not ordinary and common and not natural to that winde which blowes in the air First it came from heaven Windes do not naturally come from heaven but out of the caves and hollowes of the earth or out of the middle region of the air neither do they blow desursum downwards as this winde did but laterally from one coast or climate to another but this winde came directly downwards and de coelo from heaven it self Secondly it filled the house where they were sitting and no house but that The winde naturally blowes upon all places alike within its circuit but this winde blew electively as it were and by discretion making choice of one place only to blow upon and no other so that in both these respects it is manifest it was a winde extraordinary and supernatural And by these two properties we may try and examine both the truth of our own and of the spirits of others If first those desires opinions and actions which relate to Religion be from above if the ground thereof be fetcht de coelo from heaven so that they tend to make us heavenly minded to wean our hearts from the world to elevate and raise up our affections to things above to form and frame our conversations towards heaven Col. 3.2 If secondly they keep us within the pale and limits of the Church if they tend to the general benefit edification profit and good of the houshold of faith and to the conversation of peace and love and unity amongst Christians we may then be confident it is the heavenly winde the divine breath of the Almighty the holy Spirit of God that inspires them But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have their private aims and intentions either of ambition vain-glory and popular applause as in some or of worldly profit benefit and preferment as in others or of hatred malice revenge as in a third sort of men or if secondly they tend to divisions schisme separation debate variance malice hatred envie c. If either they smell rank of the world or taste of any fruits of the flesh recorded Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication c. Then this winde comes surely not from heaven there is nothing in it but what is either natural or worse suggested by the spirit of error 'T is either a revelation of flesh and bloud arising out of the caves and hollowes of an earthly minde or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits 'T is not defluxus coeli a divine breath inspired from heaven but either exhalatio terrae a terrene exhalation drawn from the hollows of a corrupt heart or a blast from the spiritual powers of the air a suggestion of Satan And by this rule also every man may try himself whether he be truly sanctified by the Spirit of God or not He that shall find his soul possest with motions and desires weaned from all the pomps and vanities profits pleasures and cares of the world hungring and thirsting and breathing after heaven whose soul dwels more in heaven then on earth whose affections are set on things above and not on things below may be well assured of the Spirit of God dwelling in him For all such motions and desires are but sparks of that heavenly fire the flame whereof is mindful of its own original ever mounts the soul aloft works towards its own center and tends to the place from whence it comes To denote which ascending quality of the Spirit of Grace is one reason more why the holy Ghost is represented by fire Mat. 3.11 Because 't is the property of fire both flame and smoke to mount upward so 't is the property of every heavenly inspired soul to ascend both in contemplation and desires neither the more pure nor yet the more drossie part of the soul cleaves unto the dust and continually dwels below that is endued with power from above or with the Spirit of God And for the same reason amongst others also the holy Ghost is represented by water Joh. 7.38,39 because as 't is the property of water even against its own nature to ascend as high as is the place from whence it descends so even against the stream of natural corruption the soul is mounted to heaven by the influence of Gods spirit who cometh down from heaven And the wings which the holy Spirit hath for this ascension and flight are devout and fervent prayers divine and celestial meditations and desires CHAP. X. Of the means to obtain the true Spirit of God general 4 THE holy Spirit of God which in the shape of a dove the embleme of the Spirit of love descended upon Christ our Lord Mat. 3.16 and which afterward both visibly and publickly also came down from heaven Act. 2. and filled the Apostles of Christ extraordinarily and miraculously with his heavenly gifts and graces doth daily descend still upon the members of Christs mystical body though not in such a plentiful measure nor yet after such a visible miraculous manner
yet ordinarily and invisibly in the use of means he comes still and by his secret celestial influence visits enlightens and sanctifies the souls of men In every good thought in every good motion and pious desire of the soul in every devout sigh and sorrowful groan under the weight and burthen of sin in every striving and raising of the soul from under that weight in every elevation of the soul from the dust and rubbish of worldly vanities and aspiring towards heaven in every beam of holy truth and divine grace whether relating to piety or charity the holy Ghost descends from heaven Thus he daily comes unto us and thus he will ever come and be with his Church and people unto the end of the world according to that promise of our Lord Mat. 28.20 Mat. 28.20 And lo I am with you alway unto the end of the world He will be with us if we will be with him and not neglect the means he hath ordained to be made partakers of his ever blessed presence with us The means to fetch down this holy Spirit from heaven to sanctifie our souls by his grace here that he may exalt us to his glory in the heavens hereafter besides those natural and moral means for the attainment of spiritual gifts before remembred which are also dispensed from the Spirit of God the divine means or conveyances of the Spirit are either 1. Outward 2. Inward The outward means are no other but those three essential parts of divine worship 1. Holy Prayer 2. The holy Word 3. The holy Sacraments The most holy God commanding us nothing but what are the means and waies of our own happiness Quod homini proficit Deo servit Tert. de poen c. 2. viz. the means of grace and sanctification here as the way to our glorification hereafter For there is nothing that we poor frail mortal dust and ashes can perform that may any way add really add to the glory or happiness of the most high most glorious and ever blessed God And in that he lays his commands upon us and enjoyns us several waies of acknowledging our obedience to him 't is of his tender care and respect to us-ward even for our guidance and direction in the waies of our own felicity The Laws of God are no other then the rules of mans perfection even the sacred paths we must tread to attain that pitch of perfection whereunto we are created being instampt after the blessed image of our Maker So that the parts of Gods service commanded are to us the means of grace and salvation sincerely obeyed 1. Holy prayer in all the parts and species thereof is a means to fetch down the holy Spirit of God in his gifts and graces So saith our Lord positively and clearly Lnk. 11.13 Luk. 11.13 If ye being evill know how to give good gifts unto your children how much more shall your heavenly Father give his holy Spirit to them that ask him And that we might know what is here meant by the Spirit Mat. 7.11 St. Matthew records the words of our Lord thus How much more shall your heavenly Father give good things to them that ask him All good things being comprised under the name of the Spirit as the fountain from whence they flow And Joh. 14.14 Joh. 14.14 If ye shall ask any thing in my name I will do it and presently after he promiseth as the sum of all that they could ask for I will pray the Father and he shall give you another Comforter even the Spirit of truth c. God is in himself the fountain of all perfection every good and every perfect gift every divine celestial soul-sanctifying grace is in God as the original prototype and grand examplar as the root from whence the sap of every grace as the Sun from whence the beam of every gift for illumination is derived unto us Jam. 1.17 from the holy heavens they must come for there is their proper seat and habitation Wisd 9. as the Wise man confesseth when he petitioned the God of heaven for the wisdome of the Spirit And the same means must we use to fetch down both wisdome and the rest of the graces of the Spirit even by prayer commanded Jam. 1.5 Prayer is the blessed mean that unites God and man brings heaven and earth together 'T is that golden chain saith Basil that ties the gracious ears of God to the hearts and tongues of men 'T is the hand which reaches from earth to heaven and takes forth every good thing out of the Lords treasury Mat. 7.7 Therefore 't is said Mat. 7.7 Ask and ye shall receive seek and ye shall finde knock and it shall be opened unto you so that 't is also the ring or hammer wherewithal we knock at the gates of heaven and beg a blessing from the great Lord that dwelleth there Nay it is the key of heaven saith Aug. which opens unto us those everlasting doors of glory 'T is the blessed engine wherewithal we storm the heavenly Jerusalem and as it were by force and violence make our entrance into the holy City which is full of wealth and never fading treasures Mat. 11.12 The Kingdome of heaven saith our Lord suffers violence and the violent take it by force fervent importunate prayers being the scaling ladders Gen. 28. represented by Jacobs ladder which being set upon the earth the top thereof reacheth to the heavens our several prayers upon all occasions wants and opportunities are as it were the several rounds of this celestial ladder whereupon the desires and affections of our souls ascend from earth to heaven and leaving these frail earthy tabernacles of clay make their way unto the most high God which sits in the heavens Or it may be represented by that fiery chariot of Elijah 2 King 2.11 wherein he was wrapt from earth to heaven for so by fervent prayers and devotions are the souls of holy and religious men they are thereby enwrapt and mount from the earth to have their conversation in heaven with God on high whence they again descend enricht with celestial blessings or with the Spirit of God This is also further proved by the example of the Apostles who after they had prayed the holy Ghost descended on them Act. 4.31 And when they had prayed the place was shaken where they assembled together and they were all filled with the holy Ghost and the spake the Word of God with boldnesse 2. The holy Word of God in general but the Gospel of Christ in special in the preaching or reading hearing and understanding thereof 2 Tim. 3.16 is an effectual means for the obtaining of the Spirit for all Scripture is given by inspiration they are the very dictates the breathings of the Spirit upon the souls of men and are therefore profitable for doctrine or to teach the truth for reproof to convince what is false and erroneous for correction of the
Not that any Angel presumed to be called by the name of the Lord or to be worshipped as God but to adde the greater weight and authority to the message he brought from the Lord the messenger was called by the name of the Lord that sent him 2. By Dreams as Numb 12.6 Is there a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream and Job 33.24 c. For God speaketh in a dream in the vision of the night then he openeth the ears of men and sealeth their instruction Quia anima clausis sonsibus exteriortbus ad recipiendam revelationem magis est apta quia tunc non est per occupationem sensuum exteriorum impedita Lyr. in Mat. 1. And the reason hereof is because when the outward senses are shut the inward soul is more apt to receive the impression of divine revelation being no way then hindred by the working of the exterior senses upon outward sensible objects Thus the Lord revealed himself to Jacob Gen. 28.12 To Daniel Chap. 7.1 To Joseph Mat. 2.13,19 3. By external representations and appearances when awake as Jer. 1.11,12,13 Ezek. 1.4 c. and this was accompanied sometime with the extasie and entrancing of the person who received such visions as Dan. 10.8,9 St. Paul was in an extasie when he was caught up into the third heaven so that he knew not for that time whether his soul was cloathed with humane flesh or separated from it 2 Cor. 12.2 4. By internal inspiration of the holy Ghost without any such extasie or abolition of sense as Job David and many others were inspired and yet we read not that they were extasied or entranced as 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost There is an ordinary moving by the holy Ghost for every good motion every spark of celestial fire whether for illumination or sanctification is from him And there is an extraordinary motion of the Spirit in the Prophets of the Old and Apostles of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were acted or carried by the holy Ghost and spake as they were thus incited by God And those under the New Testament were also honoured with this extraordinary manner of divine revelation upon whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost fell Act. 10.44 and they spake with tongues and of whom 't is said by imposition of the Apostles hands they received the holy Ghost Act. 8.17 5. By Vrim and Thummim the one signifying light and the other perfection they were two ornaments in the High-priests breast-plate but how and after what manner they gave their answer is diversly delivered The learned Jewes say that the names of Abraham Isaac and Jacob and the twelve Patriarchs with this addition All these are the Tribes of Israel In which names and words all the letters of the Alphabet are contained And by the prominency and shining of those letters the answers were received and communicated to the people 6. By a voice from heaven called by the Hebrews Bath-col the daughter of a voice or the production of thunder and this was usually conveighed into the ears of the persons that heard it upon the wings of the winde as before is remembred to Adam Gen. 3.8 So also to Elias 1 King 19.11,12 To Christ Mat. 3.17 And his Apostles received the holy Ghost in a mighty rushing winde Act. 2. These were the divers waies of more immediate revelation of old which were not ordinary and common but at sundry times and upon special and extraordinary occasions either upon some great work of Judgement or mercy from God to his people or of repentance and new obedience from the people unto God All which waies of divine revelation are long since ceased in the Church of Christ as being furnished with sufficient means of instruction in righteousness and saving knowledge without any such manners of extraordinary revelation Ecc. polit l. 1. sect 14. for as the judicious Hocker observes Since God himself hath therefore revealed his will because men could not otherwise have known so much as is necessary his surceasing to speak unto the world since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is to us a manifest token that the way of salvation is now sufficiently opened and that we need no other means for our full instruction then God hath already furnished us withal There are 3. Reasons amongst others why God was pleased in such divers manners to reveal himself of old but in these last daies to surcease the use of any such revelations 1. Because the people of God had either 1. No Scripture at all as from Adam to Moses Or 2. The written Law only as from Moses to Samuel Or 3. The Lawes and the Prophets only as from Samuel to Christ but we have both Law and Gospel Prophets and Apostles the revelations of God both new and old sully and sufficiently delivering the will of God unto us 2. Gods people of old looked unto Christ for to come and waited for that light which was yet to be revealed but we believe in Christ already come and are made partakers of that true light which displayed from Christ the Sun of righteousness does fully discover unto us the waies of Gods service and of our own salvation so that it is as needless for us now to depend upon new revelations or set up new lights as to hold candles to the sun when it shines in its fulness of splendour 3. The Jewes being curious of knowing things to come and withall prone to Idolatry that therefore they might not have recourse to soothsayers and sorcerers nor run a whoring after Idols God frequently sent them Prophets extraordinary and then they had most such Prophets sent when they were most Idolatrous But now all idol-temples are broken down and their Oracles long since ceased so that there is no such danger among Christians of other Idolatry or Image-worship as that Idolatry which is too usual and common to worship the imaginations of their own hearts whereunto those of all others are most prone who most depend upon new revelations CHAP. III. Of an extasie natural and supernatural and the difference between Divine Extasies of old and Diabolical Entrancings and Inspirations 1. AS God is the fountain of Truth which is derived unto us by revelation from him so the Devil is the father of Falshood and lies which deduce their original from his secret and subtil inspirations And herein the Devil is Gods Ape cunningly following the same waies of seduction and deceit observed by God for the conveyance of his saving Truth So that where God has his Church the Devil hath his Chappel and where God has his true Prophets the Devil hath his false Prophets also And the several waies of Divine Revelation observed by the one are imitated by the other viz. by
arguments objection 1 The grand Objection of all Enthusiasts against Colledges and humane learning and all studying for the knowledge of Gods revealed will in his word is drawn from the examples of Elisha called from the plow and Amos who was an herdman in the Old Testament And the Apostles who were unlearned simple fishermen in the New For Answer whereunto consider answer 1. That the calling of these persons was not only extraordinary but singular and unusual For usually all the Prophets of the Lord both ordinary and extraordinary were bred up in the Schools of the Prophets as hath been already intimated so that this is no warrant for any Shepheard Ploughman Fisherman or other ordinary person whatsoever to hope or wait for the like call 2. There is a great difference betwixt Elisha the ploughman and Elisha the Prophet betwixt Peter a Fisherman and St. Peter an Apostle every extraordinary calling from God is both confirmed by miracles and accompanied also with extraordinary gifts to execute the duties of this calling it being as easie with God when he pleases to make men learned as to finde them so And to descend to particulars 1. Elisha though he was at the first called from the plough yet was he so instructed by the Prophet Elijah and upon his prayers so extraordinarily endued with the spiritual gifts of wisdome and knowledge that he became Master of one of the Schools of the Prophets whose Colledge was so full that the Students desired him to have it enlarged 2 King 6.1 And 't was one of his own Colledge no stranger or illiterate person that he sent upon the Lords message to anoint Jehu King over Israel 2 King 9.1 2. Amos indeed professeth of himself Amos 7.14 I was no Prophet neither was I Prophets son but I was an Herdman and gatherer of Sycomore fruits and the Lord said uuto me Go and prophesie to this people But then this is noted withall as a thing singular and rare that such a one should be called a Prophet who was not the Son of a prophet nor bred up in their Schools whereby he might be enfitted for so great a calling And undoubtedly the mouth of this Prophet would soon have been stopt and severe punishment inflicted on him for presuming to prophesie in the name of the Lord had he not by miracles or some infallible signs prov'd his calling to be extraordinary and divine And although no miracle be recorded for the confirmation of this Prophets extraordinary calling yet of Elisha who was called from the plough we read that he made Iron to swim raised the dead revealed the secret counsels of the King of Syria being many miles distant And of the Apostles that they spake diverse languages healed all diseases c. If therefore any of these persons who pretend to immediate Revelation and consequently to be extraordinarily called to preach the Gospel can confirm the same by any such miracle 't would be a very great sin against the good Spirit of God to deny that he were in them of a truth but since this they cannot do they speak not with tongues but against them rather they cure no diseases but increase them the more those especially of melancholy frenzy c. you may know their disciples by their pale complexions lean cheeks wilde distorted looks In a word since they pretend to extraordinary matters and yet can by no extraordinaery means or miracle confirm the same 't is too evident that their pretended Revelations are the delusions of their own hearts and not the inspirations of the Spirit of truth 3. For the Apostles of Christ though they were but ignorant and unlearned persons when first called yet through the instructions of Christ himself in person for three years together and the extraordinary inspirations of his holy Spirit they were afterwards endued with the gifts of learning both divine and humane whereof the very appearances of the holy Ghost descending upon them may put us in minde 1. In tongues enabling them to understand and speak all languages 2. In cloven Tongues enduing them with it he Art of Rhetorical elocution and Logical Analyse to divide distinguish and resolve Gods word into its proper parts and portions 3. In fiery Tongues that by the knowledge of things both natural and moral they might illustrate clear and make manifest things divine All which parts of learning evidently appear both in their Sermons and Epistles included in the sacred canon of Scripture and those also that stand upon record in other Ecclesiastical writings Such persons then as from the example of the Apostles pretend to the knowledge of Gods will by immediate Revelation must also be assur'd that they have the gifts of learning by immediate inspiration also For Learning and Religion are two inseparable twins no rude and illiterrate Ignoramo's being capable whilest they so continue of the sublime and celestial mysteries of godliness And undoubtedly it had been a very unfitting thing that the Apostles of Christ at first or any of his Ministers since should be an ignorant and illiterate generation Greg. in 1 Kin. Since our Redeemer himself as a Father observes as he is the Word of the eternal Father is the Master of all Arts and Sciences He professes himself to have received the Tongue of the learned Isa 50.4 And therefore 't is not to be neglected by any of his members much lesse of his Ministers And they to whom learning is offensive wherewithall Christ himself was enriched to them Christ is become a stumbling block and a stone of offence For Christ cannot be against himself neither can any true member of Christ either be against what was eminent in him or against those gifts that were bestowed by him He gave the gifts of Tongues and Sciences and he both will own them and does require them For as under the Law a lame and a blinde sacrifice was hateful unto God so both under Law and Gospel he requires that the Priests and Prophets which are the portion of his inheritance should be sound and seeing persons neither lame through negligence nor blinde through ignorance Mal. 2.7 1 Tim. 5.17 2 Tim. 2.15 2 Tim. 3.17 but such whose lips preserve knowledge and also labour in the Word and Doctrine Such who study to shew themselves approved and are thoroughly furnished unto every good work objection 2 But do not we hear many unlearned men preach the Word expound Scriptures and the most difficult parts of them even hard Prophesies and the mystical Revelation it self and this to the great liking and almost admiration of the hearers Do not we hear them dispute with their Ministers and write books against all that oppose them and shall we yet doubt of their inspiration and the uselesnesse of humane learning since these persons can do all this without it answer 'T is most true that such like things as these are performed by unlearned men and make a great noise in the world and bear
notwithstanding that they were conversant with Christ all the while he continued preaching the Gospel upon earth daily heard his heavenly Doctrine as it distilled from his own mouth and saw the miracles he did for the confirmation thereof and though they were endued in some measure with the gifts and graces of the Spirit before his ascension For he breathed on them c. Luk. 24.45 He opened their understandings to understand the Scriptures yet all this was not thought sufficient to preach and open the mysteries of the Gospel to the world but they were forbidden to do it till they received additional gifts of learning and knowledge from above Luk. 24.49 Tarry you at Hierusalem till you be endued with power from on high Gloss ordin in Loc. Vt exemplum sequentibus daretur c. Giving example to all posterity that no weak and illiterate persons wanting the gifts of Tongues Arts c. presume to intermeddle with preaching or unfolding the mysteries of the Gospel 'T is recorded of the great St. Basil and Nazianzen Ruffin Lib. 2. cap. 9. that after their long studies in saecular learning they continued for the space of thirteen yeers together in a monastery giving themselves to the study of holy Scriptures the sense and meaning whereof they fetcht not out of their own heads but out of the writings and authority of the ancients to whom by succession from the Apostles the rule of right understanding the Scriptures was apparently known The order of divine wisdome and providence in the dispensation of holy truths to the world is worth our observation out of 1 Cor. 12.4,5,6 There are diversities of gifts but the same Spirit there are diversities of administrations but the same Lord and there are diversities of operations but the same God that worketh all in all From hence it is easie to observe that there must be gifts before administrations i. e. 1. A man must be qualified with gifts fit for every calling before he receive administration or be ordained to that calling 2. There must be administration before operation i. e. A man must be lawfully ordained to a calling before he work or labour therein So in the great calling of the Ministry the gifts of the Spirit must precede or go before before Letters of administration be taken And 2. a lawful ordination must be taken before operation or working therein And he that either 1. assumes this high and sacred function Bish Ands. serm in 1 Cor. 12.14 c. being not qualified with gifts contemns the Spirit from whom they come Or 2. He that labours in the word and Doctrine though he be gifted being not also lawfully ordained contemns the Lord from whom all administrations come and who hath instituted and commanded ordination thereunto Or 3. He that being both gifted and lawfully ordained is not industrious in this calling contemns God the Father of all operations who worketh all in all He that thinks any of these superfluous may as well question whether some one Person of the Trinity be not superfluous also even that Person from whom comes that part of the division which he slights and contemns As it is therefore in the order of the Trinity as the Father begets the Son and from the Father and the Son proceeds the holy Ghost So in this Division the gifts of the Spirit beget the Lords Administration or calling to the Ministry and both together produce the operation or labour therein which is the work of God and as no man comes to Christ but by the holy Ghost so no man comes lawfully to the calling but by the gifts and as no man comes to the Father but by the Son so no man comes to the work but by the calling CHAP. XIII The internal and divine qualifications of the soul as to the understanding of holy Scriptures 1. T Is confessed that all the external parts of humane learning already remembred though they be the gifts and blessings of Gods Spirit and necessary helps to the opening of the Letter and right understanding of the literal and genuine sense of Gods word yet are not in themselves alone sufficient to attain a true and throughly saving knowledge thereof except our souls be enricht as with the outward gifts so with inward graces of the holy Spirit also Truth and Holiness are the two inseparable constituent parts of spiritual wisdome and to understand the truth or true meaning of the Spirit of Truth in the word the Spirit of holiness must necessarily concur And this is most eloquently expressed Job 28. where after a most high and magnificent expression of the praises great price and value of true wisdome a view is taken of all the parts of the world where it might be found gold and silver iron and brasse all useful metals and precious stones have their places though secret designed them but where shall this rich pearl where shall wisdome be found and what is the place of understandings Vers 12. It is not found in the land of the living the depth saith It is not in me and the sea saith It is not in me Vers 14. It is hid from the eyes of all living and kept close from the fowls of the air vers 21. The most Eagly sighted Philosophers and wisemen of the world who have viewed the natures properties and causes of all things not in the earth alone but in the heavens also even the courses influences and operations of the Sun Moon and Stars have not yet attained true wisdome how then shall we finde it out it followes God knoweth the place thereof and he understandeth the way thereof vers 23. And he hath said Behold the fear of the Lord that is wisdome and to depart from evil is understanding briefly describing both the place of wisdome and the way thereunto even the way of piety and obedience And of that piety which is necessarily requisite to the understanding of holy Truth there are several species or particular parts which from the example of holy Bernard may be thus reckoned up Qui ut legeret intelligendi fecit cupiditas ut intelligeret oratio impetravit ut impetraret quid nisi vitae sanctitas promeruit His earnest desire of knowledge made him studious and industrious in reading his fervent prayers obtained the understanding of what he read and his holy life made his prayers effectual for the enlightning of his understanding and thus he must desire thus study thus pray and thus live who will attain that knowledge which shall make him wise to salvation 1. The first divine qualification of the soul requisite unto knowledge is the desire thereof The beginning of wisdome is the desire of instruction Wisd 6.17 Come unto me all ye that be desirous of me and fill your selves with my fruits Ecclesiasticus 24.19 and what is more authentick If thou seekest wisdome as silver and searchest for her as for hid treasure then shalt thou understand the fear of the Lord and
good instructions thence derived the one being as the body and the other the soul of Religion and when these two meet together viz. the unction without and the anointing within or when the spiritual gifts of the Ministery and graces of the people concur or when then the outward effusions of the Spirit in the word fall upon hearts infused and seasoned with Grace and Obedience then are these several promises accomplished then are a people truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The taught of God indeed or which is all one then are they the true Disciples of Christ The next memorable place misapplyed to patronize extraordinary and immediate Revelations is that prophesie of Joel 2.28 remembred to be accomplisht Act. 2.16 c. Jocl 2.28 Act. 2.16 c. It shall come to passe in the last daies saith God I will powre out of my Spirit upon all flesh And your sons and your daughters shall prophesie c. This text must be understood with several limitations otherwise many dangerous and false consequences will ensue and such as are contrary to what in other places of Scripture is affirmed I will pour out of my Spirit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my Spirit himself for no flesh Ad dive sa dona respicit non ad minutionem substantiae Gloss ordin in Loc. not all flesh can contain the Spirit of God who filleth all the world and containeth all things Wisd 1. But of my Spirit i. e. of his gifts and graces even as beams from the light as heat from the fire or as streams from this fountain of Truth 2. I will pour out Denoting indeed the liberal donation of spiritual gifts under the Gospel but yet with restriction to certain times and certain persons for not at all times neither upon all persons is the Spirit of God plentifully poured out when the holy Ghost visibly and miraculously descended upon the Apostles there was a plentiful pouring out so that they were filled with the Spirit vers 4. The gift of Tongues the gift of Prophesie to understand and open all mysteries the gift of healing all diseases the gift of miracles c. these and many other gifts were at this time after such a plentiful manner poured forth that there were some reliques some drops of this full measure remaining in the Church for 400 years after Thus it was then and 't was then necessary because the first publication and planting of the Gospel required extraordinary and more ample gifts and abilities for the effecting thereof But we must not look to see those daies of such extraordinary effusions to return again which is intimated in that they are called the last daies in the text as being the last time we must expect any such miraculous and immediate effusions or Revelations till the last day of all even that great and notable day of the Lord come vers 20. Although therefore this prophesie may in some general respects be extended to all the people of God yet particularly and after an especiall manner 't was fulfilled in the persons of the Apostles themselves and by S. Peter 't is here applyed unto them vers 15 16. And undoubtedly 't is high presumption in any man or sect of men to apply to themselves what was peculiar and proper to the divinely inspired Apostles and their hopes must needs be vain who wait for extraordinary inspirations upon misapplied promises and prophesies long since accomplisht Vpon all flesh Which 1. is not to be understood of all men promiscuously but of all such men of all nations and conditions as give up their names to become my sons and daughters to be called by and to call upon the name of the Lord to the hope of salvation for so the prophesie concludes Whoseever shall call on the name of the Lord shall be saved and so S. Peter concludes his Sermon upon this prophesie Repent and be baptized vers 38. Not all flesh but such only as are capable of the effusions of the Spirit and this limitation cuts off all Turks Jews Infidels Heretiques and Hypoerites for no such flesh have the Spirit of truth and holiness powred on them but are led by the spirit of error and wickednesse 2. All flesh cannot be meant of all Gods people neither as to the gift of prophesie and full understanding of the mysteries of godliness For so all good Christians men and women whether be they young or old children or servants must turn Prophets And all flesh as the reverend Andrewes must be cut out into Tongues which is a monstrous thing to imagine For if all the body of Christ were a Tongue where were the ears c. If all were Preachers where were the Hearers Such were not an orderly Church but a Babylon of confusion where the one heard not another therefore though it be said all flesh 't is not said all your sons and daughters shall prophesie but some shall do it for all some sons and some servants too i. e. some Jewes and some Gentiles some of all nations God gave some Apostles some Prophets c. And these must be of the male not of the female sex they are prohibited 1 Cor. 14.34 Let your women keep silence in the Churches If you demand how is the Spirit then upon all flesh 'T is upon all holy and good Christians but not upon all to prophesie all Gods people have in some measure the Spirit of grace and truth but that does not authorise them presently to turn speakers and teachers of others But doth not the Apostle say ye may all prophesie one by one 1 Cor. 14.31 1 Cor. 14.31 Ye all that is as many as be Prophets but to think that all are so the Apostle holds it very absurd demanding with indignation Are all Apostles are all Prophets 1 Cor. 12.29 not so surely the gift must first be had and then letters of Administration taken before the operation or work of Prophesie be lawfully performed 'T is further alledg'd to the same purpose 1 Cor. 12.7 1 Cor. 12.7 To every man is given the manifestation of the Spirit to profit withall whence 't is infer'd that both liberty of prophesying for the profit of our brethren and immediate Revelations or manifestations of the Spirit to that end are given to every man answer By every man is not meant every particular person but every man that hath those gifts mentioned in the next words viz. The gifts of wisdome knowledge faith tongues c. hath them for this end given that he may profit and edifie the Church and people of God thereby And they are called The manifestations of the Spirit 1. Because they flow from the Spirit either extraordinarily or immediately as in the firster and primitive times of the Church or ordinarily and in the use of means in all ages since 2. Because by the help of these gifts we are enabled to manifest and clear the truth and true meaning of
dictates of the holy Spirit So that hereby preaching is not only turned into foolishness indeed but into sinfulness also and that holy ordinance intended by God for the conversion and confirmation of souls in Truth is become through the abuse of unskilful and illiterate Zealots one of the Devils engins whereby he entraps the unsteady souls of men into errors and deceits And that which further hath added to increase this infection and plague of the holy and true Religion is a crying Reformation and Liberty of conscience which are necessary if righly understood and kept within their due limits under which specious pretences many necessary and useful Truths are decryed and licentiousness of opinion hath got footing every one taking liberty to believe and disbelieve what he list to be of this of that and of every opinion but what is orthodox and true and under the cloke of Religion wounding and even stabbing to the heart that sacred body through its own bleeding sides using the sharp and severe instrument of Reformation not only to pare the nails but cut off the hands and many the most principal parts and Members of the body spiritual crying down publique Prayers confessions of Sin Catechisms Creeds the Commandements Sacraments and preaching down even Preaching it self and the preachers also there being not a few who with the same breath dare both presumptuously blaspheme and sacrilegiously invade the high and holy calling of the Priesthood calling learning a mark of the Beast and lawful ordination to the Ministery a badge of Antichrist Decency and order in Gods service the painting of the strumpet and deckings of the whore of Babylon reading of holy Scriptures singing of Psalmes and all discreet forms of devotion and methods of divine service beggerly elements pieces of wil-worship and carnal Gospelling and the Scriptures themselves a dead letter and uselesse to them who understand the Mysteries of godliness by immediate Revelation It would be endless to rake into the puddle of those manifold pollutions wherewith many thousands of people in these broken and distracted times have both polluted themselves and endevoured also to profane and unhallow what ever is most sacred and dear to all discreetly pious and knowingly conscientious Christians whilest the authors of all such confusions with those grand Heretiques the spawn of Simon Magus in the daies of Irenaeus are called by themselves The elect the perfect the seed of God having an unction from the holy One being taught from above c. Whereupon their hearts are so uplifted within them that they deny all respect to their superiours speak evil of dignities despise their Mother the Church smite their brethren and fellow servants with reproaches and injurious revilings calling them the wicked of the world the seed of the Serpent the Reprobate for whom is reserved blackness of darkness c. Nor may we here justifie our selves though perhaps free from the infection of such wilde opinions and bold heaven-daring presumptions as if therefore we did contribute nothing there unto But rather in all humility and godly sorrow we must confess that both our national and personal sins have provoked the most just God to give up our holy orthodox Church to be torn and mangled by such confusions and disorders and our holy Religion to be eaten up by such vermin as our own corrupt manners have bred and nourished For when men see such as professe the Truth to be guilty of all kinde of disorderly and licentious living the truth it self becomes hereby scandalized and that Religion which such wicked persons professe is called in question and doubted whether it be of God or no. That therefore which S. Paul said unto the Jewes Rom. 2.23,24 is too much appliable to many Orthodox Christians amongst us who professe the Law of Truth and declaim much against Heresies and Schisms in Religion and yet through their lewd and exorbitant lives breaking those very Lawes of Truth which they do professe the Name of God is thereby dishonoured and that Truth whereof God is the Author is blasphemed and evil spoken of by the Heretical gainsayers and opposers thereof There are but two waies for the suppression of those Heretiques who stop their eares and harden their hearts against the Doctrine and instruction of the Church 1. A well established Ecclesiastical Government by whose coercive Lawes the people may be kept within the limits of the true faith as to the outward profession thereof in themselves and debarred the seduction of others 2. An Exemplary piety in the professors of the Truth that others may be won by their good conversation to the acknowledgement of the truth And now that the former of these viz. The arm of Ecclesiastical Government is broken and the hedge of Gods inclosed Garden thrown down which should have kept out the Foxes from eating up the Vines there is no way left us to put to silence gain-saying and seduced persons but to adorn our profession with holiness of conversation and carefully to avoid all those disorderly and licentious manners which scandalize our Religion and unhallow the blessed name of Christ which is called upon us Having your conversation honest among the Gentiles and such as oppose the truth that whereas they speak against you as evil doers that they may by your good works which they shall behold glorifie God in the day of visitation 1 Pet. 2.12 This is required of all persons whatsoever but most especially of persons of rank and quality after whose example even without command not only most of their Dependants but even of their inferior neighbours do frame their conversations Such therefore are obliged to remember that the main end why God hath plac'd them in degree above others is That as their superiority of place is a stamp of the divine Supremacy over all so their sutable demeanor should be a leading star of holy and divine perfections unto all Being followers of God in all piety and purity of life and action that therein their people and dependants may be followers of them Nor is it the least reason why God hath suffered this late upstart generation of Heretiques to deny that respect and honour which by the Lawes both of God and man is due to their superiors because superiors have not given unto God that honour which is due unto him by being as Images of his superiority so ensamples of his perfections in all holiness justice charity purity and integrity of conversation Since it is the desire therefore of all good Christians that all Heresies should be rooted out and holy Truth restored together with a respective obedience to all our superiors according to the several relations and conditions without which we must never hope either for Truth or Peace to flourish amongst us there is assuredly no readier way now left us hereunto but that every one in his place and calling make conscience of his waies or in the words of the holy Spirit himself That every one who nameth
prayer to all Nations Mat. 21.13 3. That by prayer and devotion we might obtain the assistance and blessing of God both First upon our labours in opening the Scriptures and Secondly upon the peoples duty in learning and attending thereunto the prayer before Sermon refers to the one and after Sermon to the other And in this question I must also further tell you you confound publique and private prayer and thereby pervert and misapply the words of our Saviour Mat. 6.5 When thou prayest thou shalt not be as the hypocrites for they love to pray standing in the Synagogues c. that they may be seen of men in which place our Saviour forbids only private prayer to be offered in publique places out of vain-glory and ostentation to be seen of men and you falsly apply them against publique prayer which is both commanded and practised by publique persons and in publique places and to the end that they may be both seen and heard of men see for this the example of the Levites Neh. 8. 9.3,4 both for preaching Neh. 8. and publique praying with a loud voice standing up upon the staires that they might be heard Neh. 9.3,4 Now Rom. 15.4 Act. 20.36.21.5 what is written afore time is written for our learning And that the Apostles did both Act. 20.36 21.5 pray in publique for and with the people and also preach in publique and in the Synagogues of the Jewes is more then once or twice exprest in the Scriptures question 8 Shew me by the Scriptures when the Apostles went into the world and gave the people of the world Davids Psalmes to be sung in meeter The things that you practise answer them by the Scriptures or the Apostles practise without consequence or imagination answer Touching the use of Psalms in meeter let me tell you because I see you understand not the nature of Psalms that they are not properly called Psalms if not sung in verse and meeter and for Davids Psalms as you too scornfully call them know that they are the very dictates and breathings of Gods holy Spirit therefore are we commanded to Eph. 5.18,19 be filled with the Spirit speaking to our selves in Psalmes and Hymnes c. And whereas all things in all Psalms are not at all times appliable to all persons yet there is something in every Psalm appliable to every person either by way of instruction or devotion and what in this or that Psalm is not appliable to our present condition may be hereafter and therefore it 's fit they should be used both for present devotion and benefit and also for the future that we may be throughly furnished with instructions and devotions against the time of need And for the Apostles practise herein 't is sufficient we have their command for surely what they commanded others they practised themselves you may see they did so Act. 16.25 At midnight Paul and Silas prayed and sung Psalms unto God But herein you demand an answer without consequence or imagination you might as well have said without reason or judgement which is all one as if you should bid me read your paper of Questions without my eyes question 9 Whether a man shall overcome the body of sin whiles he is upon the earth or no. answer 'T is not possible wholly and altogether to subdue It is overcome but not wholly a conquered enemy may trouble there is still a war Rom. 5.23 and the warfare endures until death Rev. 2.10 the body of sin whilest we are in this world for 't is therefore called the body of sin because there will be some reliques of sin some rebellions of the flesh against the spirit whilest we carry this body of flesh about us and are composed of flesh and spirit As a tree whilest there is life in it will bring forth fruit so the flesh whilest it is quickned with spirit of life will bring forth some kinde of fleshly fruits or other which is clear from manifold texts of Scripture 1 King 8.46 Job 14.4 Prov. 20.9 1 Joh. 1.8,10 Eccl. 7.22 question 10 Whether the curse be not upon him that preacheth another Gospel then Christ and the Apostles preached yea or no. answer 'T is most true there is a curse and a heavy curse too will fall upon them that either Gal. 1.6,7,8,9 preach another Gospel or else pervert and poyson the truth of this Gospel which we have received from Christ and the Apostles And I would to God neither you nor any of your sect and followers were either guilty of the sin or liable to the curse question 11 Whether any natural man can preach the Gospel yea or no answer He cannot preach the Gospel who understands it not and he that in some good measure understands the Gospel is not to be called a natural man because 1. The contents of the Gospel are 1 Cor. 2.13 the things of the Spirit of God which the natural man receives not neither knowes them and 2. Because Isa 11.2 knowledge wisdome and understanding especially of spiritual things are the gifts of the Spirit with which gifts spiritual the Ministers of the Gospel are through the use of means endowed some more plentifully some more sparingly according as God by his holy Spirit blessing our studies has imparted unto us who 1 Cor. 12.11 distributes to every one severally as he will question 12 Whether that any Ministers of God was made Ministers by the will of man or no shew it me by the Scriptures answer There is no Minister of God is or can be made so by the will of man only but by man in subordination to the minde and will of God for 1. God by his holy Spirit puts it into our hearts to use the means to be qualified for so great a calling 2. He blesseth and prospereth our studies and endevours for the attainment of those gifts which qualifie us for it 3. He gives us hearts to imply those qualifications in his service which gifts and qualifications being examined and approved by the more able learned and reverend Fathers of the Church we are so by them through 1 Tim. 5.21,2 Tit. 1.5 fasting prayer and imposition of hands set apart to this office Paul and Barnabas though they were called of God immediately and by miracle to the office of the Apostleship Act. 13.2,3 which no man must hope for since yet even they were commanded by the Elders to be sent forth through fasting prayer and imposition of hands question 13 Shew me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him but the Lord or no. answer We must not look for any immediate extraordinary miraculous teaching by revelation from the Lord And yet all men are taught of God too some more some lesse according as 1. They have souls more or lesse capable of teaching 2. As they more or lesse apply themselves to the means which God hath ordained for our learning and instruction and according to our
endevours in the use of means so God gives his blessing thereupon That promise Jer. 31.34 they shall teach no more every man his neighbour saying Know the Lord for all men shall know me from the least to the greatest is expressed indeed to be fulfilled under the Gospel because the means of knowing God under the Gospel are more plentiful and effectual then under the Law Heb. 8.4,10 to wit through the reeelation of Jesus Christ and the miraculous inspiration of his Apostles immediately from heaven And whereas 't is promised Isa 54.13 thy children shall be taught of the Lord this promise is fulfilled in that we have the teaching the doctrine of the Lord Jesus even his holy Gospel who came down from heaven on purpose to teach us Tit. 2.11,12 Tit. 2.11,12 The grace of God which brings down salvation hath appeared unto all men teaching us that denying c. thus we are taught by the Lord Jesus outwardly in the doctrine of his Gospel and inwardly by the motions and dictates of his holy Spirit And yet for all this the best and most knowing of men arrive not to such a perfection of knowledge in his gifts as not to need teaching because whilest 1 Cor. 13.9,10 11,12 we are in this life we know but in part and prophesie but in part but when that which is perfect c. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies stand praying in the Synagogues which Christ did forbid his Disciples to act such things and cryed woe against those that did act them answer They that vain-gloriously affect the chiefest places in the Assemblies to offer up their private prayers standing in publique places that they may be seen and they that love to be called of men Master are hypocrites and sinners and lyable to the wo denounced by Christ against such But it is one thing to occupy the chief place in any meeting for some one must have it and another thing out of pride and vain-glory to affect it and so of being called Master 'T is one thing to stand praying in the publique Assemblies that the people may both see and hear and joyn with us and another thing to stand praying privately in publique meetings only to be seen and thought religious And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers and most uncharitably demand whether such be not Antichrists to this I shall only say the Lord forgive you the hardness of your heart and unjust censures of your Christian brethren Is it a mark of Antichrist to preach and pray with the people of God in publique and at such times to stand in an higher and more convenient place that the people may hear and joyn with us examples of which practise I have already given you out of Scripture If we do these things in the pride of our hearts the Lord only knowes it and will avenge it 'T is not for you to censure and condemn us herein for in so doing you discover more pride of heart and look more like Antichrist then those you uncharitably taxe and term so question 15 Whether they be not Antichrists and of the Devill and no Ministers of Christ which doth not abide in the Doctrine of Christ answer They that swerve from the Doctrine of Christ are of the spirit of Antichrist 1 Joh. 4.6 And they that oppose the dictates and commands of the Spirit of truth speaking in the word are led by the spirit of error which is the Devil who was a lyer from the beginning and afterward coloured his lies and errors with the words of truth perverted Isa 8.44 Mat. 4.4.6 quoting and misapplying the Scriptures the better to insinuate his falshoods which things I could wish were not too appliable to you and your sect I am sure that your malice and hatred to Ministers because they oppose your errors your bitter envyings railings and revilings both of them and other your Christian brethren whom you call carnal the wicked and the people of the world your false and uncharitable applications of the woes and curses of the Scriptures to all such who are wiser then to be brought under your delusions and in a word your justifying your selves and condemning others are all of them undeniable signs that you are not led by the spirit of Truth which is the spirit of meekness and humility of unity love and charity Gal. 6.1 Col. 3.12,13 1 Joh. 4.6,7 Hereby know we the spirit of truth and the spirit of error 1 Joh. 4.6 Even by love and charity therefore it followes Beloved let us love one another for love comes of God and every one that loves is born of God and knoweth God and he that loveth not knoweth not God for God is love question 16 Whether they be not seducers that draw people from the anointing which is in them and tell them that they must be taught of man whereas the anointing teacheth them they need no man teach them but as the anointing teacheth them and the promise is to him that doth abide in it eternally answer By the anointing within 1 Joh. 2.27 is meant that measure and proportion of spiritual wisdome and understanding in the things of God whereby according to command we are enabled to try the spirits whether they be of God or no because many false Prophets are gone forth 1 Joh. 4.1 which the foregoing words doth imply c. 26. These things have I written unto you concerning them that deceive you Now this spiritual unction or knowledge of the truth which is from the Spirit whosoever hath received need not be taught of man if he abide in the truth which he hath received and do not give heed to seducing spirits And I would to God that all who are called the Lords people had their hearts sprinkled with this spiritual ointment and their eyes anointed with this eye-salve Rom. 3.38 that they might see to discern betwixt light and darknesse betwixt true Prophets and such as deceive the simple lest suffering themselves being blinde to be led by the blinde they both fall into the ditch Mar. 15.14 question 17 Whether they do not bewitch the people who withdraw them from the spirit within to observe the ordinances of the world and traditions of men without as the Galatians were bewitched Gal. 3.1 answer I must tell you that there is not only a holy and good spirit within and that 's but in too few but there 's also an evill and seducing spirit within and that 's in too many even the spirit that doth bewitch men and draw them aside from the doctrines and commands of the Spirit of truth and to strive by all means to draw the people off from giving heed to seducing spirits is not to observe the ordinances of the world and traditions of men as you pervert the text but to obey the commands of Gods true Spirit who foretelling of false
Prophets and false Spirits often in the Word commands exhorts admonisheth to beware of such not to give heed to such and not to beleeve every spirit but to try them 1 Tim. 4.12 Mat. 7.15 1 Joh. 4.1 question 18 Whether they be not seducers which tell people these are the ordinances of God which God never commanded as sprinkling Infants telling people of a Sacrament which there is no Scripture for and draw them from the spirit within to follow your in aginations and inventions answer They who are guilty of calling humane inventions Gods ordinances are seducers we confesse But for the sprinkling Infants as you scornfully call Baptism which is Gods ordinance for he hath ordained and commanded it to be observed I have already given you the grounds of it out of the Scriptures and we call it a Sacrament as being a terme best expressing the nature of it which you would confesse if you understood it And for the spirit within I have already told you out of Scripture that we are not blindfolded to follow the dictates thereof but to try them by the Spirit speaking in the Word And thus to draw men from the spirit within is not to follow our own imaginations since God by his holy Spirit commands the same question 19 Whether you have the same spirit which was in Christ the Apostles acd Prophets which gave forth the Scriptures seeing you act contrary to the Scriptures and follow your own inventions and tradition and so erre from them answer They that doe believe or act any thing contrary to the Doctrine of Christ and his Apostles are not led by the same spirit but in saying that we do this herein I must tell you that you doe falsly and flatly belie us since both we can and you see we do prove our Ministerial actions to be agreeable to the Scriptures question 20 Whether ever Christ and his Apostles did first Baptize and then preach faith and repentance twenty or thirty years afterwards answer Christ himself was Baptized being a person not capable of faith and repentance for he was above both Heb. 12.2 of faith he was the author and finisher the person in whom we are to beleeve and of repentance he was not capable who knew no sin and the Baptism of Christ sure it is to be our pattern and grand example Joh. 3.16 1 Pet. 2.22 The Apostles also baptized many persons who had not true Faith and Repentance but were Hypocrites as Simon Magus Alexander the Coppersmith Demas Diotrephes And Simon Magus had repentance preached unto him after he was baptized many daies as the Text clearly expresseth Act 8.13,22 From all which Examples it is manifest that Faith and Repentance are not necessarily required of all persons as to the reception of Baptism but to the blessed effects and fruits thereof pardon of sin c. 2. Neither are children also absolutely and altogether destitute of Faith and Repentance they have these Graces in the power though not in the act In the seed though not in the fruit In the promise for and in their behalf though not in the present actual performance Therefore called the servants of God believers little ones that believe in me Lev. 25 41,42 Mat. 18.3,4,5,6,7 Act. 16.33 18 8. And under the general notion of families and housholds they are rankt amongst persons baptized converted and serving the Lord. question 21 Whether ever Christ and his Apostles received 160 or 200 pounds a year for preaching the Gospel answer Christ himself when he preached the Gospel was maintained by the gifts and benevolence of his Auditors who ministred unto him of their substance And the Apostles for preaching the Gospel had more I believe then 100 l. or 200 l. a year Mar. 15.41 for many of their Converts sold all their estates and brought it and laid it down at the Apostles feet For saith the Apostle If we have sown unto you spiritual things is it a great matter if we reap your carnal things Act. 4.34,37 Rom. 15.27 1 Cor. 9.11 question 22 What Scripture is there to limit God to a place calling it a Church when as the Church is in God 1 Thes 1.1 answer We do not limit God to a place who is every where and filleth the World but yet after a special manner Jer. 23.23 Mat. 18.20 When two or three are gathered together in his Name to worship him and call upon his Name there is he in the midst of them And this place of Assembly we call a Church because the Church or People of God do there assemble to his Service and 't is a Scripture term too though you know it not for as there is a Church in God and in Christ Jesus 1 Thess 1.1 1 Thess 1.1 that is persons devoted to Gods service in and through Jesus Christ So there is a Church of God 1 Cor. 11.22 1 Cor. 11.22 The place namely where such persons do assemble and joyn in Divine Worship But since you cry down all distinctions as savouring of humane Learning whereby the naked truth of things might be clearly and distinctly seen as they are in themselves without conjunction with other things it is no marvel you are so blinde as not to distinguish men from houses persons from places the servants of God from the places of his service question 23 What Scripture is there to have a Clark to say Amen and to have groats a piece of the world for his trade answer 'T is the duty of all good people to say Amen to every good Prayer or what is spoken tending either to Gods glory or their own good and this you shall finde both commanded and practised in the Scriptures Psal 106 46. Neb. 8 6. 2 Pet. 3. ult Rev. 22.20 if you do but consult the Marginal Texts I may therefore rather demand of you why do not rather all the people say Amen then you ask of me why one man doth so And for the Groat he receives yearly of some persons in the world who are not all of the world as you uncharitably censure them I conceive it is not to be so much for saying Amen as for many other Offices wherein he is usefull both to Pastor and People question 24,25,26 What Scripture is there for taking money for burying the dead or to have ten or twelve shillings for Preaching a Funeral Sermon or to take money for marrying man or woman answer For our pains in labouring in the Word and Doctrine the Apostle gives this general rule 2 Tim. 5.17,18 The Labourer is worthy of his wages and what their wages is for their particular pains and labours in this or that Ministerial Function whether more or lesse is not of our choosing but partly the liberality of Founders and Benefactors partly custome amongst all people in all Christian Countries hath setled it question 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law answer We confesse that to be contentious and
and semblance of Revelations and Infusions and Qualifications of the Spirit of truth and this by sad experience we daily see to be too true and hath appeared in your several Questions Now God Almighty deliver you and all Christian people from under the power of such delusions 'T is the daily Prayer of your Christian brother R. S. But foolish and unlearned questions avoid knowing that they do gender strifes 2 Tim. 2.23 A DISCOURSE OF THE HOLY SPIRIT His Workings and Impressions ON THE SOVLS of MEN. With large Additionals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rectum est Index sui obliqui London Printed by E. Cotes for R. Royston at the Angel in Ivie-Lane 1656. To the truly vertuous The Lady Rebecca Bindlosse Madam THis following Discourse of the Holy Ghost his impressions and workings on the soul of man was first intended only for private satisfaction to your Ladiships pious desires That being well grounded in the Orthodox Doctrine and having a right understanding of the true Spirit of God it might be as an impregnable bulwark against so many suggestions and temptations of the false and deceitful spirit For the minde of man being either devoid of the Spirit of Grace and Holinesse or else of a right understanding of the things of Gods Spirit who is the Fountain both of Grace and Truth is too apt and prone to close with the suggestions of the evil spirit who is the author and promoter of sinfulnesse and error Never Age produc't so many spiritual Monsters as this wherein we live And I think few parts of England be so much infected with them as these Northern parts be They were very impudent and daring when they adventured to tempt your vertuous minde and by inticing words to allure your good opinion os them as full well knowing if they could but have effected thus much to have made you not an enemy to their proceedings though you did not close with them it would have given much lustre and credit to their erroneous Sect But God be praised that you are better grounded then to be proselyted by such Ignoramo's better resolved then to be taken with such shallow delusions which a good Christian with half an eye unprejudic'd may easily see through It is your goodnesse for Bonum quo melius eo communius to desire the publique communication of this short Discourse of the Spirit as a Doctrine both seasonable in respect of the many spreading infectious Errors so much prevailing amongst us and also necessary as an antidote against that contagion which issuing out of the mouth of Hell presumes most impudently and impiously to hide its venome under the name and title of the Holy Spirit I could wish the Doctrine were for this end more fully and satisfactorily cleared to the mindes of men by the Pen of some more Judicious Writer This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies and himself one of the meanest of the faithful and obedient sons of the Church The small acceptance it shall finde in the world will be derived from your white Name and Vertue in which Sanctuary it may escape the black-mouth'd Detractions of the Censorious and rest secure of the good acceptance if not benefit of others May you be every day more happy in the increase of all Christian vertues growing up in the knowledge of God and persevering in the constant Profession of his holy Truth and conscientious practise of the same till you arrive at the Haven of true Happinesse This Madam shall be the constant endevour and is the daily prayer Of your most faithful and affectionate Servant in Christ R. Sherlock ERRATA'S Pag. Lin. Read 1 9 what 7 9 substance 21 20 pastionis 58 9 conservation 74 5 a voice  9 the winde  10 His wil into their hearts 88 2 15 ch 91 17 to be offered 95 13 unlawful 96 17 to become 98 31 world 101 3 when 102 25 reciteth 104 5 our 106 4 unlearned  8 learning  14 who were honoured 107 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 14 watchings 124 35 onmity 127 18 acts 128 11 conscious 145 8 Maximilla 148 5 no need of teaching 156 11 these 158 3  171 9 I  8 Levit. 173 22 not necessary 179 19 thus 193 1 to be contentious  30 sick 201 32 Photinus 212 13 by out  18 our 213 5 even 225 34 these 231 15 from 234 18 your The Introduction and general Heads of the ensuing Discourse NO Age hath ever brought forth more pretenders to the Spirit of God then this wherein we live And amongst this Generation there be many so ignorant that they know not what they mean by that Spirit whereunto they so much pretend but blindfolded suffer themselves to be led by they know not whom and with the hoodwinckt Samaritans they worship they know not whom Joh. 4.32 Whose ignorance accompanied with excessive pride of heart which makes their ignorance the greater that through pride they will not know or acknowledge it upon this ground the Devill hath sown his crop and reapt his Harvest even the cursed tares of many and strong delusions for that subtil Serpent full well knows how both easily and powerfully to infinuate his Lyes and Errors into mindes unsetled and not grounded in the knowledge of the Truth So that most truly is that complaint of the Lord by his Prophet Hosea verified of this people Hos 4.6 Hos 4 6. My people are destroyed for lack of knowledge even for lack of what they so much boast of That grand Enemy the Prince of Lyes hath taken them in the very Net themselves have made even in the snare of self-conceited knowledge and holiness whilest supposing themselves wise they became fools Rom. 1.22 And pretending to the Spirit of God whom they rightly know not they are intrapt by the Spirit of Error and miserably seduced to the ruine of their souls Hence it is chiefly though not only hence through ignorance intermixt with pride that the Devill hath made so great a harvest of tares overgrowing and choaking the pure wheat of Truth Mat. 13.25 No Age of the Church having ever been so fruitful in Heresies and Errors whilest the ever blessed Name of the Spirit of God is abused by persons most impudently pretending to him that yet remain ignorant of him for had they known this Lord of life it had not been possible the spirit of Delusion could have prevailed so far with them as to infix so many Lyes Impostures and Blasphemies upon his score as therefore Saint Paul directed the Athenians to the knowledge of the true God Act. 17.23 whom they ignorantly worshipped and so their pious intentions through ignorance degenerated into grosse Idolatries so it cannot but be an office both seasonable and charitable as also of great benefit and present necessity plainly to set down and deliver the true Orthodoxal Doctrine of the Holy Ghost his
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
from God he may fancy a call from above when it is only a noise in his own head or a deceitful eccho of his own heart therefore we must know this call from God to so high and honourable an Office as to be ordained for men in things pertaining to God is either extraordinary or ordinary the first beginning of a lasting necessity is extraordinary and 't is made ordinary in succession and by the lasting continuation of a fixed and determinate Ministry as Adam at the first was extraordinarily formed immediately created by God himself but all mankinde since ordinarily by the mediation of parents so the Apostles of Christ who received the first issues of Evangelical Ministry were extraordinarily called but all that have succeeded them have been admitted by an ordinary vocation because the succession is but of ordinary necessity now for any man to pretend an extraordinary calling and immediate from God without the Ministry of man is to pretend also to a new Gospel and new Revelations distinct from what Christ and his Apostles have delivered and such can be no other then the dictates of seducing spirits and doctrines of Devils and indeed such a pretence of immediate and extraordinary power and commission from above can in a fixed and setled Ministry by ordinary means have no other end and issue but to belie the Spirit of Truth and cousen the too credulous souls of the people when ever they have a minde to it nor is it any other but a meer pretence of folly to expect or relie upon an extraordinary calling or abilities by immediate infusion from heaven without the use of means as to the Ministerial Function since by ordinary and common means they may be supplyed for it is all one as if we should expect men to be created and by the hands of God immediately as Adam was at the first or being so formed to be fed and nourished with food from heaven without any care or industry for provision here upon earth CHAP. VI. Of ministerial Gifts ordinary and extraordinary THis call to the Ministerial Office under the Gospel both extraordinary in the Apostles and ordinary in their successors as it is in it self a grand inestimable gift of the Holy Ghost and the prime of them confer'd by our Lord in his triumph over our ghostly foes and victorious ascension into Heaven Ephes 4.11 for then he gave some to be Apostles some Prophets c. So it hath also other gifts of the Spirit attending as necessary contributaries to the accomplishment thereof that this gift may be compleated and fitted for the edification of the body of Christ Vers 12. through the work of the Ministry which proportionable to the two-fold calling are either extraordinary or ordinary also extraordinary they were even plentifull and miraculous in the persons of the Apostles viz. in such a measure and after such a manner as no mortal men could ever hope for since and very good reason there is that it should be so For the Apostles charge was much greater and their task more difficult then any mans either was or can be since They had all mankinde to instruct and principle in the doctrine of Christ the stiffe obdurate and incredulous Jewes to convert the fulnesse of the Gentiles to bring in both the rude Barbarians and learned Graecians to master and subdue The whole world was their Diocese the world sitting in darknesse and in the shadow of death devoted to the service of sin and Satan the Prince of darknesse Now to master and subdue the whole world and to turn all men from darknesse to light and from the power of Satan to the living God Act 26.18 required sure gifts and endowments more then ordinarily powerful and effectual even such as were extraordinary and miraculous and whereof none of their successors none that ever followed them since in the Ministerial Office could possibly hope to be partakers for all Ministers since have but an handfull of men in comparison to deal withall and these broken to their hands being born and brought up in the holy Christian Religion As therefore there is no need of any such extraordinary qualifications so neither do we the best of us do not dare not pretend either to such sublime and eminent gifts of the Spirit or to any such immediate and extraordinary infusion of spirituall gifts The spiritual gifts of the Apostles differ from those of their successors in two respects 1. In respect of the measure or extent of them 2. In respect of the manner of acquisition First for the measure the Apostles were filled with the holy Ghost Act. 2.4 filled as full as they could hold Act. 2.4 they were endued with as many eminent gifts for the execution of the Apostolical Function as they were capable of but we even the best and ablest of the Sons of men are not so full but they could hold much more their 's was a Baptism with the holy Ghost ours is at the best Act. 1.5 but a Rantism they were washed washed as it were all all over with the Spirit we but sprinkled with his gifts they had the anointing of the holy One more plentifully we in a smaller scantling they were anointed above far above all their fellowes and successors who received ordinarily but an Hin to their Epha Psal 133.2 Their Unction was like the Ointment poured upon the head that ran down to the beard and all others since but like the thin droppings upon the skirts of the garment And from hence we may observe with S. Hierome Scio me aliter habere Apestolos aliter reliquos tractatores illos semper vera diâ—…re istos ut hemines in quibuldam aberrare Hier. ad Theo. That the Apostles excelled all other Ministers in this respect also that they were so guided and directed by the holy Spirit of God that all truths and nothing but truth did at all times flow from them in the execution of their Function but all other Ministers must confesse in all humility that as men they have their failings and mistakes in one respect or other Secondly for the manner the Apostles were endued with their fulnesse of spiritual gifts miraculously their Inspiration did publickly and visibly appear to be by miracle and immediate from Heaven Act. 2. But we as we can pretend unto no such extraordinary gifts so neither do we pretend unto or depend upon any such extraordinary and immediate infusion of spiritual gifts but ordinarily in the use of means even by much study labour and industry in the waies of wisdome learning and knowledge we do acquire our qualifications according to the command of the Apostle to Timothy we study for them 2 Tim. 2.15 Study to shew thy self approved a workman that needeth not to be ashamed rightly dividing the Word of Truth 2 Tim. 2.15 and yet Timothy sure had less need to study for his gifts then any of us as having more of
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
High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde Religion as it was viz. Lest the Temple of the great goddesse Dianu should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the winde of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour as his own profit Act. 19.27 Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the winde of Gods Spirit as the Sea of this world is calm peaceable pleasant and the navigation gainful or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any dammages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly winde of God but by the earthly winde of their own worldly ends and interests not by the winde which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde Jam. 1.6 2 Sam. 24.24 suffering themselves by this wind to be tossed to and fro and driven to be of this or that or any Religion that shall cost them nothing nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tide either of prosperity or adversity danger or security makes for or against them But this surely is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sayling in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 6.4,5,6 1 Cor. 6,4,5,6 And yet in all these difficulties still faith the father Aug. The yoke of Christ is easie and his burthen light nay there is ease peace and comfort to the soul in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilest the holy Ghost secretly by his comforts both cheers our spirits and fils the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity CHAP. IX Of the Tryal of Spirits general 3 SInce then that grand malignant Spirit the enemy of our salvation working by these two Familiars mans own deceivable spirit and the spirit of the world doth thus many waies counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the Spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now 1 Joh. 4.1 Dearly beloved beleeve not every Spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive Try the spirits and there is one general reason given for both because many false prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and under that pretence treats of holy and spiritual things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies and errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shall be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old 2 Pet. 2.1 and under the Gospel anew 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers so it followes vers 2. 2 Pet. 2 1. And many shall follow their destructions by whom the way of truth shall be evil spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Mat. 24.23 Mat. 24.23 If any man shall say unto you Loe here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law Deut. 13 1. If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or a wonder Vers 2. and the sign and the wonder which he hath told thee come to passe saying Let us go after other Gods which thou hast not known and let us serve them 3. Thou shalt not hearken unto the words of the Prophet or unto that Dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence
it is also further observable The reason why God suffers false Prophets to arise viz. for the probation and trial of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat quantum in ejus dilectione profecerimus God suffers us to be tempted tryed and proved by the lying wonders of false Prophets arising amongst us not that he himself may know what is in us to whom the hearts of all men are naked and bare but that we may thereby know our selves and our own proficiency and constancy to the principles of truth and integrity The very same reason is given by the Apostle for the necessity of heresies 1 Cor. 11.19 For there must be heresies among you that they which are approved among you may be known 1 Cor 11.19 Quolibet errore caecentur c. Aug. de civ Dei lib. 18. With what error soever our enemies are blinded or with what wickedness soever they are deprav'd 't is for the proof trial and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is for the trial of our patience in suffering and charity in loving our enemies and praying for our persecutors as becomes the Disciples of Christ Mat. 5.44 Mat. 5.44 Do they only by fair words and cunning speeches distil their false and poysonous Doctrines Gal. 6.1 'T is for the trial of our wisdome in resisting and beneficence in perswading and endevouring to restore them with the spirit of meeknesse proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 2 Tim. 2.25,26 Secondly Try the spirits whether they be of God or no Try them how but by the revelations of the Spirit which is of God who being the Spirit of truth must necessarily therefore in all his qualifications and impressions be consentaneous and agreeable to himself Aug. Veritas veritati congrua one truth ever holds proportion with another nay all truths are as it were the images and resemblances one of another they are all links of the same golden chain which affixt to the throne of heaven displayes ' its radiant lustre unto the mindes of men upon earth They are all but streams flowing from one and the same fountain the God of truth There is nothing then that we are to receive for truth but what is consonant and agrees with the Spirit of truth which ever blessed Spirit speaking in the Word hath thereby prescribed and given us a sure and infallible rule of truth What the Apostle cals a being filled with the Spirit Eph. 5.18,19 he also cals the dwelling of the word of Christ in us richly which any one that will compare the places may perceive whence it is easie to observe that the Apostle means no other by being filled with the Spirit then to be full of the Word of Christ or to be mighty in the Scriptures and the reason is because the holy Spirit is not only the great Dictator of the Scriptures unto us but also our guide in several respects as to the right understanding of them rule 1 The first rule of trial then is the holy Word of God in general that 's the grand general rule that 's the great square or level according to which we are to try and examine the rectitude truth and integrity both of the doctrines and opinions of others without and also the impressions and workings of the Spirit within Gal. 1.8 Though we or an Angel from Heaven should preach unto you another Gospel besides that you have received let him be accursed Gal. 1.8 Though we preferring authority of the Gospel they had preached before their own authority the Preachers thereof nay before the authority of celestial spirits Though an Angel from Heaven c. He saw saith the Father Aug. that it might so come to passe that Satan transforming himself into an angel of light and working by his mediators and instruments those deceitful workers who transform themselves into the Apostles of Christ 2 Cor. 11,13,14 might so cousen and deceive them if they did not keep close to the Gospel received which is the true rule of faith therefore he saith another Gospel besides c. praeter any thing that is besides that holds not square and is not level to that rule Qui praetergreditur fidei regulam non procedit in via sed recedit à via he that goes besides and not according to the rule of faith goes not forward in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Mat. 4. And all hereticks and schismaticks do generally alledge Scriptures and wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lies and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so do hereticks deal with the holy writings of inspired men De Praeser adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of heresie all heretical opinions being generally grounded upon and flowing from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures rule 1 First try and examine by
the coherence whether that be the very intent and aim of the holy Ghost in the text for the which it is urg'd and alleged For the same words of the Spirit may be misapplyed both to other things and other persons then the Spirit ever meant or intended therein rule 2 Secondly distinguish betwixt times ages persons when wherein and to whom this or that word was spoken For there are many things both said and recorded to be done in the Word which are only agreeable to those times to that age of the Church and to some particular persons and are not at all appliable to the Church and people of Christ in these times or to any persons amongst us rule 3 Thirdly examine diligently the phrase and manner of speech whether it be plain or Metaphorical literal or allegorical a true history or a parable only For many things are spoken in the Word by way of type figure allegory parable and the like which if we should apply in the plain and literal sense would prove strange monstrous lies and contradictions which God forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome rule 4 Fourthly examine diligently what agreement every text of Scripture hath with other and receive not easily and slightly the seeming sense of any text without comparing the same with its parallel texts For many things seem to be positively asserted in some places of the Word of God which yet are directly contradicted in others one place therefore is so to be compared with and interpreted by another that the one do not obscure or any way cloud the truth of the other rule 5 Fifthly examine whether that which we conceive to be the sense of this or that Scripture be agreeable to those Articles of Christian faith contained in the Apostles Creed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith we must 2 Tim. 2.13 hold fast that model of faith once given to the Saints Jude v. 3. for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation but that even the Spirits of the Prophets themselves are subject to the Prophets 1 Cor. 14.32 rule 6 Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that law written by the finger of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13.10 which is the fulfilling of the Law is an infallible rule of trial of the spirits whether they be of God or no Hereby saith the Apostle we are sure we know God if we keep his Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of error if it oppose or deny or any way impede and hinder our obedience to the Laws of God For saith the same Apostle again 1 Joh. 3.24 He that keepeth his Commandements dwelleth in him and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self And this is the first general rule of tryal of the Spirits even the Word of God rule 2 A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Mat. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Mat. 7.15 Beware of false Prophets for many such are gone out into the world who in respect of their exteriour dress and outward appearance so plausible are their pretences so spiritual are their expresions so much of the language of the Spirit and Scripture phrases flow from them that you would take them for the true sheep of Christ and undoubtedly to belong to his fold and yet for all this inwardly really and truly they are wolves in sheeps cloathing limbs of Satan deceiving and devouring the souls of the simple But by their fruits you shal know them which is confirmed by an apt similitude vers 16. Do men gather grapes of thornes or figs of thistles q. d. Mat. 7.16 No man can be so foolish as to expect this but every tree whether it be good or whether it be bad bringeth forth fruit suitable to its good or bad nature So every good tree bringeth forth good fruit and a corrupt tree bringeth forth evill fruit 17. nor is it possible it should be otherwise A good tree cannot bring forth bad fruit neither can a corrupt tree bring forth good fruit 18. even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evil actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickedness is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal of the spirits whether they be of God or no by the fruits they bring forth The fruit of the Spirit viz. which is of God is love joy peace long-suffering gentleness goodness faith meekness temperance Gal. 5.22,23 The first of these fruits and the fairest too even of largest extent and most lasting which this tree of life brings forth is Love even the love of God above all and of our neighbour as our selves This therefore must needs be an infallible touch-stone to try the spirit of truth from the spirit of error for the spirit of truth is the very spirit of love and that first in respect of himself being that essential love and love-knot of the Father and the Son And secondly in respect of us being that sacred vinculum that invisible chain which unites us unto God by faith which worketh by love Gal. 5 6. and which unites one to another by charity peace amity the inseparable fruits of
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
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 oâ—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.
Dreams and Visions Extasies and Entrancings I will go forth and I will be a lying spirit in the mouthes of his Prophets 1 King 22.22 Thus the heavenly Doctrine and miracles of Christ are confronted by the devillish doctrines and lying wonders of Antichrist 2 Thess 2.9 And a departure from the true saith there ever was and ever will be in the Church whilest militant here upon earth even by giving heed to seducing spirits and doctrines of Devils 2 Tim. 4.1 2. Nor does this evil spirit work his deceits and inspire his damnable doctrines but by Gods permission 1. King 22.22 and therefore the evil spirit is said to be from the Lord. Because 1. He is licenc'd by the Lord. And because 2. His actings upon and by his seduced instruments are like the actings of the Spirit of the Lord upon his servants so we read 1 Sam. 18.10 An evill spirit from the Lord came upon Saul and he prophesied i. e. was entranced and demean'd himself as did the Prophets of the Lord when extraordinarily mov'd with the Spirit of Truth 3. Because therefore some persons amongst us that pretend to immediate Revelation have their trances and pretended extasies also in order hereunto 't will be pertinent here to add some notes of difference betwixt the extraordinary actings of the good Spirit and those agitations and turbulent motions of the evill spirit that the one may be the better distinguisht from the other But first 't will be necessary to understand what an Extasie is and the kindes thereof 4. And rightly to understand the nature of an Extasie we must remember that man is of a middle nature betwixt Angels and Beasts and this in respect of the two parts or regions of his soul the superior and inferior The first is cal'd the reasonable and the second the sensitive soul The first man hath in common with the Angels of heaven and the second with the Beasts of the earth now these two being combined into one soul there followes hereupon such a combination betwixt the faculties of each that the working of the one without the other is preternatural and cal'd an Extasie 4. So that from hence doth necessarily flow two general kindes of Extasies the one of the Reasonable soul when that either works or is wrought upon without the instrumental mediation of the senses being for the time enwrapt and separate from the use thereof And the other of the Sensitive soul when that either acts or is wrought upon by sensible objects without the guidance or direction of reason The first Extasie is above us as we are men for it renders us like to the Angels of heaven which act not by any organs of sense The second Extasie is below us as we are reasonable men for it renders us like unto the beasts that perish And the greater that either of these Extasies be the harder it is for the soul to return to her self or produce contrary operations to the Extasie wherein she is Hence some holy and Angelical souls have been so enwrapt with divine and heavenly contemplations that their outward senses have been for the time useless unto them whilest they have not minded any earthly thing And on the other side some sensual and carnal persons which is the far greater number are so taken up and pleas'd with their sensual and worldly lusts as if they had not an immortal soul to be cared for nor were endued with reason to be the guide of their actions 5. But withal we must know that all the former kindes or all the Extasies of the Reasonable soul are not holy heavenly and Angelical but some are natural and some supernatural 1. By natural Extasies I mean such as proceed from natural causes As 1. The serious intention of the minde which in some deep study or contemplation whether the object be good or evil true or false may be abstracted for the time from its operation by the external senses upon outward sensible objects which is no other but an ordinary natural Extasie 2. The strange Relations of Angels and Devils visions and revelations together with the indoctrinations strange demeanor gastly looks and other mystical waies of persons desirous to deceive may produce in others not only belief in them but a secret transportation besides themselves and strong fancies of having the like visions revelations c. 3. There are many bodily distempers as Feavers Epilepsies Melancholy Hypochondriacal and Religious the which as they are more or lesse violent and intense accordingly do make greater or lesse impressions in the brain and fancy and so produce either more ordinary or extraordinary conceited visions and fancied Revelations Too many of such Revelations as these have in all ages since divine Revelations are compleated been made use of by the subtilty of the Devil and cunning craftiness of men whereby they lie in wait to deceive that they may be esteemed by the vulgar for inspired persons and obtrude their distempered imaginations upon the credulous for holy and divine inspirations from above The several kindes whereof have been observed by Dr. Casaubon in his late Treatise of Enthusiasm whither I refer the Reader for further satisfaction herein 2. Supernatural Extasies are those only that are pertinent to our present discourse meaning also by supernatural not those holy divine and ravishing contemplations wherewithall all truly and fervently pious and heavenly minded men are ordinarily extasied and transported which are also undoubtedly the influences of a supernatural power but the extraordinary and supernatural actings either of the holy and good Spirit of God of old or of the false and evill spirit in all ages For both the Divine and Diabolical spirit have not only their ordinary but also their extraordinary workings and entrancings of the mindes of men which distinguishes the persons so wrought upon either into true or false Prophets 6. And the differences betwixt the one and the other will appear as in many other so in these ensuing Particulars 1. The Extasies of the Lords Prophets though their senses were bound up that the intellectual soul might more immediately receive the impression of those celestial truths which were at such times revealed yet their gestures and demeanor in such extasies were notwithstanding grave sober and modest But the entrancings of false Prophets are accompanied with wilde exotique and uncivil gestures being by the evil spirit whose delight it is to torment and vex whom he inspires and possesseth haled and tumbled tanquam furiis perciti as if they were prickt provok'd and spurr'd up by Furies swelling foming frothing at the mouth throwing themselves upon the ground rending their flesh tearing their hair wallowing sometimes like drunkards in their vomit and raving like men distracted Vid. Chrys in 1 Cor. 12. Hom. 29. as Chrysostome observes of the Pythonesse of Apollo and is observable also of many Daemoniacks in the Gospel as Luk. 9.39 A spirit taketh him and he suddenly cryeth out and it teareth him that
he fometh again and bruising him hardly departeth from him 2. The Lords Prophets when abstracted from the use of sense in their extasies were so far from losing the use of their Reason and Vnderstanding that the very end why they were deprived of the use of their senses for the time was that their understanding being more intense might more clearly because more immediately receive the Truths revealed But false Prophets when entranced by the evil spirit were depriv'd of their understanding as well as of their senses so that oftentimes themselves understood not their own Prophesies and pretended Revelations as Chrys out of Plato alledges Ibid. They say many things and good but they know not themselves what they say And this is ordinary with most Enthusiasticks confusedly to talk much of holy things and to heap together Scripture phrases so much without order and right application to the clearing of any truth they would seem to affirm that as they themselves know not well what they say nor whereof they affirm so is it very unlikely that any man else should rightly understand their meanings 3. The Prophets of the Lord had never any motions from the good Spirit but what tended unto good and not to the least harm either of themselves or others But such as were entrarced by the evill spirit had motions to do harm and mischief both to themselves and to others also As Saul would have killed David in his Prophet-like trances 1 Sam. 18.11 And Prisca and Maximilla two heretical Prophetesses and great pretenders to immediate revelation hanged themselves in one of their counterfeit Revelation Extasies which will further appear in the 16. chapter of this Discourse 4. All that was delivered unto or uttered by the true Prophets of God in any of their Extasies were for the good and edification of the Church and people of God But all the revelations of false Prophets are at the best unprofitable useless and vain if not destructive to the Truth The lies errors and deceits the blasphemies and devilish doctrines which these counterfet extasies and revelations have brought forth are both manifold and notoriously manifest also But that ever any saving truth either not known before or not understood hath in these last daies been by immediate revelation discovered cannot I believe by the greatest Enthusiast of the Age be made to appear Chrys in Mat. c. 7. Hom. 19. S. Chrysost gives us two rules whereby to know true Miracles and consequently true Revelations also from such as are false and counterfeit 1. If necessary as to the time and occasion of them 2. If usefull and profitable as to the issue and fruits thereof but if neither of these concur in a Miracle or Revelation they are false and illusive and to be ascribed rather to the cunning of Satan then to the power of God 5. The Visions and Prophesyings of the Lords Prophets were at all times and altogether true having not the least mixture of error or falshood therein But those of the false Prophets are sometimes true and sometimes false and sometimes neither true nor false but of such a dubious nature as to be seemingly true not only in several but even in contrary senses Et est evidentis judicii c. 'T is evident enough that those things are not from the true God wherein there is the least mixture of falshood or of a lye in any particular Et in his qui mentiuntur Iren. proem advers Haer. saith Irenaeus Even in lying vanities and doctrines of Devils there is ever some truths entermixed that under the covert thereof the falshood and deceit may unperceivably pass and be entertain'd Thus though the Diabolical spirit appear in the likeness of holy Samuel and the Extasies and entrancings of false Prophets be like unto those of the Lords Prophets yet 1. By their wilde exotique gestures and vexatious agitations 2. By their loss of the use of their reason and understanding for the time 3. By their harmful motions and mischievous incitements 4. By the uselesnesse and unprofitableness of their revelations And 5. though they may speak much truth yet by the least intermixture of falshood and of a lie therewith they may easily be distinguisht the one from the other But to leave these extraordinary means of divine Revelation so long ceased in the Church of God and not of late pretended unto but by Impostors and seduced persons which will appear yet further by considering in the next place the ordinary means of divine Revelation before Christ and their Schools of the Prophets CHAP. IV. Of the ordinary waies of Divine Revelation before Christ 1. THE ordinary means whereby God revealed and made known his will unto his people were in the firster ages the Tradition or delivery of divine Truths from Patriarch to Patriarch together with the Catechetical instructions of the first born and heads of families in whom the several offices of King Priest and Prophet were pro tempore enstated These divine truths were not at the first committed to writing because the years of the first Patriarchs were so many Hook eccl pol. l. 1. ser 13. that their memories might well serve them in stead of books the imperfections and defects whereof God mercifully relieved by often putting them in minde of what was most necessary to be remembred by them In which respect it is easie to observe how many times one thing hath been iterated even to sundry of the best and wisest amongst them And thus it continued in the Church of God which was governed and instructed by a traditionary and unwritten Law from Adam to Moses 2. When the lives of men upon earth were shortned The written Law of God as a surer and more durable means of divine Revelation was commanded to be the Rule of their actions But yet not so as that 't was permitted to each man to give his own sense and make his own interpretation of this divine Law at will and pleasure but 't was to be expounded to them by the consecrated Priests and lawfully called Prophets of God in all ages Neh. 8.4,5 c. Mal. 1.7 Luk. 4.17 Act. 8.30.37 3. And this way of revealing the will of God in the exposition of his holy Lawes did differ much in the time of the first and of the second Temple For under the second Temple Prophesie by extraordinary Revelation generally ceased and hereupon came in a multitude of other Expositors Scribes and Pharisees Wisemen and Disputers 1 Cor. 1.20 to all whom the people were commanded to give ear and to seek the Law at their mouth Mat. 23.2,3 The Scribes and Pharisees saith our Lord sit in Moses chair whatsoever they say unto you observe and do it 4. God ordinarily revealed himself as by his Word and the interpretations thereof so by his Works in several instances of his providence and acts of his service commanded E. G. The delivery of his people out of Aegypt was a revelation of Christs
flight and return thence and of our deliverance by him from the bondage of spiritual Pharaoh the Prince of darknesse and from that worse then Egyptian darkness of sin Mat. 1 15. and ignorance here and blackness of darkness for ever hereafter Gods command to Abraham to offer up his only Son Isaac Gen. 22. was a Revelation of his gracious purpose to offer his only son a sacrifice for the sins of the world in whom all the nations of the earth are blessed The erection of the brazen Serpent in the wilderness Joh 3.19 was a Revelation of the son of mans elevation on the Crosse The Passeover or eating of the Paschal Lamb a Revelation of Christ our Passeover 1 Cor. 5.7 that Lamb of God who taketh away the sins of the word The very place where Adam was created being the same where Cain and Abel sacrificed Gen. 4. where Noah built an Altar Gen. 8.20 And where Abraham did the like Gen. 22.9 Where David also built an Altar 1 Chron. 21.22 And where Solomon built a Temple unto the Lord 2 Chron. 3.1 was a typical Revelation of Christ to be sacrificed in the same place for our Reconciliation with God Maym. in Misa book 8. Treat of the Temp. which some of the Jewish Rabbies themselves saith Maym. have observed saying Our wise men have said that Adam was created out of the place of his atonement The raising up of Jonah from the dead who is conceived by some of the Ancients to be the widows son of Zarephath who was raised by Elijah 1 King 17. Mat. 12.40 And the swallowing of the same Jonah by the Whale with his deliverance out of the belly of that fish after three daies and three nights was a praesignification of Christs Resurrection for us on the third day Heb. 9.9,10 c. All the sacrifices for sin under the Law were as so many ocular Revelations of the great sacrifice of Gods Son offered up on the Altar of the Crosse And so their difference of meats and drinks and divers washings their new Moons and Sabbaths were shadows of things to come the body whereof is Christ Col. 2.16,17 All these were as so many mystical Revelations or shadowes of Christ the Son of righteousness as so many praesignifications of Christ who is the truth and in whom all these several waies of divine Revelation both ordinary and extraordinary were compleated CHAP. V. Of their Schooles of the Prophets 1. FOR the better enfitting of persons both in an ordinary way to interpret the Law of God as also to be capable of extraordinary and immediate Revelations upon extraordinary occasions as also for the propagation of learning and encrease of wisdome in order hereunto there were divers Colledges and Schooles of the Prophets in several places of the land of Israel the portion of Gods inheritance erected And although it be not positively in holy writ affirmed that in such or such a place there was a Colledge or School where the gift of Prophesie was studied for which is the objection of the present pretenders to immediate Revelation yet is it clearly enough implied in many places and by the currant of all interpreters of holy Scriptures by many Chorographers and other learned persons who have described unto us the customs and manners of the Hebrewes and this from the Hebrew Doctors themselves who best knew the state of their own Common-wealth 't is sufficiently and fully evidenced unto us To instance in some places and passages of holy Scripture from whence both the being and some orders also of these Colledges are observed We read Josh 15.15 of the city of Kiriath-sepher which being interpreted is civitas literarum the City of Learning for here saith Adrichomius there was an Academy And in Judg. 7.1 of the hill Moreh which is by interpretation the hill of the Teacher receiving its denomination from the School there erected In 1 Sam. 10.5.10 we read of the hill of God so call'd from the Prophets of the Lord who had there their Schoole and the company of Prophets here mentioned as also 1 Sam. 19.20 Studiosorwn operam Prophetiae dantium Junius in loc were Students in those waies of learning which enfitted them for the gift of Prophesie And that these Prophets prophesied not by immediate Revelation as our present Enthusiasts affirm is manifest in that Samuel saith the Text was standing as appointed over them Had they been immediately taught by God why was Samuel appointed to be their guide and Teacher And whereas 't is further said The Spirit of God was upon the messengers of Saul Prophetabant i.e. prophetico more agehant Jun. and they also prophesied The meaning is no other but that God by his holy Spirit so changed their mindes that they did not now so much think of apprehending David who was fled to this colledge as to a Sanctuary and place of refuge as to hear and discourse with the Prophets of the Lord and accordingly they put off their military habit and behaved themselves after the manner of the Prophets quite forgetting to seise upon David which was the errand they came about And thus Saul himself is said to prophesie as well as his messengers vers 24. The sons of the Prophets mentioned to be at Bethel 2 King 2.3 and at Jericho vers 5. at Naioth and many other places do appear to be no other but students of several Colledges in such several places Huldah the Prophetesse is said to dwell in a Colledge in Hierusalem 2 King 22.14 And in this city alone there were no lesse then 200 Colledges and Schooles The Master and the Scholar mentioned Mal. 2.12 and the Schoole of one Tyrannus Act. 19.9 with several more particular intimations are evident testimonies of these Schooles We read Psal 84.7 They go from strength to strength Chald. paraph. interpreted by the Hebrews themselves who best knew their own eustomes to be a kinde of promotion or degree in removing from their Sanctuary to their School For in their Sanctuary and Synagogues points of Divinity were more plainly delivered their teachings there being ad populum But in their Schools deep points were handled and more exactly and profoundly discussed their teachings there being ad clerum So that 't was a degree to be removed from the Teaching of the Sanctuary to that of the Schoole There were three Degrees in these Schooles 1. Scholars Disciples or Juniors 2. Proficients who were by imposition of hands made Graduates and thereby companions to the Rabbi which ceremony of imposing hands they used in imitation of Moses to Joshua Numb 27.18 3. Rabbies such as were worthy to teach others The name Rabbi being derived from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiplicatus fuit Goodw. antiq upon the title Rabbi such a one whom the Greeks style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master or Doctor eminently gifted with variety of knowledge The Scholars sate upon the ground at the feet of
divine Revelation which those Prophets and Apostles received which wrote the canonical books of holy Scripture and not upon any other Revelation if ever there were any such received by any other learned or holy persons whatsoever Non n. novis Revelationibus nunc regitur c. The Chuch is not now guided by any Revelations but persists and perseveres in those things which the Prophets and Apostles have revealed and delivered unto us who were the Ministers of the word revealed CHAP. VIII Of the necessity of learning as to the understanding of Gods revealed will in his word general 2 AS God hath graciously pleas'd in his holy Word to reveal himself unto us so he hath commanded us to read study Deut. 17.19 1 Tim. 4.13 Rev. 1.3 2 Tim. 2 15. 1 Tim. 5.17 and labour in this word that the light of divine Revelation therein may shine into our hearts and guide us in the sacred paths of life eternal But as unto every thing of price and value there is art and skill required rightly to make use thereof and also there are means and instruments fitted for the acquiring of this skill so rightly to use this precious jewel of Gods holy Word for the illumination of our souls there is much art and skill required and this skill must be attained in the use of all those instruments and helps which God hath for this end graciously afforded unto us it being most agreeable to the wisdome and goodnesse of God to work upon humane understanding by humane means and helps And according as we are more or lesse industrious in the use of these means God imparts a more or lesse treasure of understanding unto us Not as if the holy Spirit of God could not without means communicate his gifts of wisdome Luk. 24.45 and open our understanding to understand the Scriptures But that ordinarily he doth not do this but commands us not lazily to sit still Prov. 2.4 and wait upon his immediate Revelations but to seek for knowledge and search for wisdome as for hid treasures and how shall we seek for it but in the use of those means he hath fitted for this search And these means are either outward or inward The outward and humane helps are the knowledge and understanding of tongues and sciences The inward or divine means are the purity and holiness of the hearts and life The first are necessary as to the formale externum to understand the outward letter of the word in its proper and genuine sense The second as to the formale internum rightly to apply the word according to the minde of the holy Spirit therein And experimentally to feel those sacred truths accomplished in our selves As to the former whereupon this controversie depends the knowledge of tongues and languages arts and sciences herewithall the holy Scripture doth presuppose those men to be furnished that will dive into the secret and hidden mysteries therein contained for all kindes of knowledge have their certain bounds and limits and each of them presupposes many necessary things learned in other sciences before we can know the secrets of this as the Art of Rhetorick presupposeth that of Grammar and the knowledge of things presupposeth the understanding of words as the cabinet must be first opened before the jewel therein can be found out There is a threefold knowledge of things natural moral and divine By the first we are guided to live as men By the second as reasonable men and members of a civil society By the third as Christian men and parts of Christs body the Church And each of these presupposes the other as moral wisdome presupposes that which is natural and divine wisdome presupposes both to this end God hath endued us not only 1. With sense to know the things that concern our present life and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. de Mos And 2. with reason to know what concerns our well being in the peace contentment and happiness of the soul But 3. He hath added also the heavenly revelations of his holy Word whereby what sense and reason could never finde out as conducible to eternal happiness is made known unto us And as reason doth imply and presuppose a man to be endued with sense so Religion and divine Revelation presupposes as to be endued with sense and reason 2. Divinity which is the body of divine Revelation is the Art of arts and comprehends with it what ever other Arts do teach And the holy Scriptures the contents whereof are the precepts of this Art both contains all kindes of knowledge and relates to all sorts of truth both natural Eph. 5.20 Civil Rom. 13.4 Historical 2 Tim. 3.8 Forein Tit. 1.12 And consequently to the understanding thereof the knowledge of such Truths are necessarily subservient to the supernatural and divine assistance Humane Arts are the Handmaids of Religion which they serve and wait upon as their Queen and Soveraign And as great Persons are not approached unto without the mediation of servants and great Houses have their through-fare before you come to rooms of state and great Cities have their suburbs before you come to the high streets So the great and sacred body of Divinity is not approached unto ordinarily as she sits in the height and perfection of understanding but by the mediation of her Handmaids or through the several passages of Tongues and Sciences 3. Though many things in holy Scripture be plain and easie to be understood without the help of much learning or art yet there are also many things obscure dark and mysterious which too many men for want of learning and sobriety do misconster pervert and abuse to their own ruine which is expresly affirmed both of St. Pauls Epistles and of other Scriptures also 2 Pet 3.16 As also in all his Epistles speaking in them of those things in which are some things hard to be understood which they that are unlearned and unstable wrest as they do also the other Scriptures unto their own destruction In which meaning St. Pauls Epistles are somethings hard And the holy Ghost hath therefore left Gods word in many places veil'd and obscure saith St. August Non temere a Spiritu Sâ—… Scripturas esse tectas sed châ—…d maximè 〈◊〉 vilescant exerceant ut pascant Aug. 1. Ne vilescat that we might not undervalue it 2. Vt exerceat to keep us in the exercise of prayers and meditations studies and labours for all kinde of knowledge the more hardly it is attained the more we esteem it and the more also it doth feed and nourish the soul as making a deeper impression therein 4. Such is the height and sublime perfection of those holy mysteries in sacred Scripture contained that vulgar and learned men have need of an interpreter as Act. 8.31 Learned Guides therefore God hath in all ages raised up both Priests and Prophets under the Law and under the Gospel whom he hath appointed the treasurers of
sway with the vulgar very much but when these Sermons discourses and books come to the scanning of judicious ears and such who have the gift of discerning spirits all their preachments prove but unprofitable prattle if not profanations of Gods holy word Their discourses of Religion unreasonable and endlesse brabbles and their books fraught with impertinencies railings and lies For the sin of their mouth and the words of their lips they shall be taken in their pride for why their preaching is of cursing and lies Ps 59.12 objection 3 But do not we hear many good things come from them and many sweet truths to the great contentment and edification of the hearers answer There are many sentences and sayings in holy Scripture and other good English books which are so plain and convincing that they cannot be wrested or perverted but when these come to be formed into a Sermon or into a continued discourse by rude and illiterate persons they are generally so disorderly and confusedly delivered so maim'd and obscur'd by insignificant impertinent and erroneous expressions which like dirt or poyson intermixt with wholsome food doth choak and kill rather then nourish and edifie the souls of the hearers The word of God which is the sword of the Spirit in the mouth of an ignorant blinde zelot is like a sword in a mad mans hand wherewith he wounds both himself and others for want of judgement to use it aright or as an unskilful Physitian though he have very good books of Physick and excellent physical receits if yet he do not fully understand these books and the nature and working of these receits and the several tempers withal to whom severally they are appliable he shall more often kill then cure his Patients Even so it is with the unskilful Physitians of the soul when they understand not the holy Word of God aright nor yet how where when and to whom the several divine receits therein are appliable they convert the soul-saving Physick thereof to a soul-killing poyson And the Word which is in it self the fountain of holy truths becomes through the misunderstanding and misapplication of ignorant interpreters and deceitful workers the nursery of Haeresies and errors And as in natural things corruptio optimi est pessima The best things corrupted are of all corruptions the worst so in supernatural and divine mysteries when the word of Truth it self is corrupted and deceitfully handled by ignorant and misguided persons there is nothing more baneful to the truth of Religion nor to the souls of men whereof true Religion is the Physitian and Guide objection 4 But hath not God expresly and plainly told us in his holy Word that he makes choice of such whom you call ignorant and illiterate persons to be the instruments of his grace and salvation unto men as Mat. 11.25 I thank thee O Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them unto babes and 1 Cor. 1.26 Not many wise men after the flesh c. answer 1. With all thankfulness and devotion of soul we acknowledge Gods infinite goodness and wisdome in the choice of Apostles and first preachers of the Gospel Non sapientes c Ne traduxisse prudentia ne redemisse divitiis ne potentiae nobilitatÃsque authoritate traxisse aliquos videretur Ambr. in Luc. 6. 1. Not many wise lest any might seem to have been inveigled and seduc't to Christianity by the inticing words of mans wisdome 2. Not many Rich lest our redemption might seem to be purchased with gold or silver or that worldly gain should become the motive to godliness 3. Not many Noble lest the authority of earthly powers and dignities rather then the authority of Christ and the convincing power of his truth might seem the allurement of our conversion therefore God hath chosen the foolish even Fishermen to confound the Philosophers Publicans and sinners to reprove the most rigid Stoicks and morally vertuous poor weak and unarmed men to make conquest of all nations to dissolve the armed powers of the world and without any carnall weapons to be mighty through God for the pulling down of strong holds 2 Cor. 10.4 that so all the world might acknowledge the work of grace and salvation in Christ to be his Revelation not mans invention and that no flesh might glory in his presence presuming to ascribe to his own power wisdome wealth dignity c. what is the sole work of Gods grace and goodnesse But 2. It doth not hence follow that all vulgar and unlearned persons may understand and expound the Scriptures as well as the wise and learned for the reasons already alledged in answer to the first objection And because further under the notion of babes little ones foolish and weak things of the world Quid est parvos c. elegit i.e. non superbos elatos sed humiles mites Aug. is not meant so much the ignorant and unlearned as the meek lowly humble whom no spirit of pride and self-conceited knowledge and holiness had puffed up For it is not ignorance and want of learning but humility and self-dejection that enfits the soul for the impressions of Grace and Truth So that those unlearned persons who have so good an esteem of themselves as to prefer their own sense and judgement in spiritual things before that of the learned and of their Teachers cannot be of the number of those babes and little ones to whom the mysteries of Christ are revealed but rather to be rankt amongst those wise men after the flesh who are rejected objection 5 But against humane learning we are admonisht to take heed of it as dangerous Col. 2.8 Let no man spoyle you through Philosophy answer The best things may be and too commonly are corrupted and abused the holy Scriptures themselves which are given by divine inspiration for our guidance to eternal happiness have been and daily are by Hereticks and Schismaticks wrested to their own condemnation And so it fares with Philosophy and all the parts of humane learning 'T is confessed that many Philosophers opposed holy Christian Religion at the first as contradictory to some of their false erroneous positions and many Hereticks arose in the Church being seduced and seducing others with principles taken out of the heathenish Pythagorean Philosophy from the knowledge whereof they were called Gnosticks But true Philosophy is not therefore to be condemned because Heathen Philosophers held many false tenents no more then true Religion is to be condemned because some seduced professors thereof hold many Heretical and false opinions therein And herein the necessary use of Philosophy is apparent in that though many Heresies sprung from Philosophers Erasm in praefat ad Irenae yet by Philosophers they have been supprest and the truth maintained witness Moses skil'd in all the learning of the Egyptians against Jannes and Jambres with the rest of the Egyptian Magicians and
ministerial gifts may be obtained in the use of outward means without the internal sanctification of soul which consists in charity or love which is the fulfilling of the Law 2. But then secondly The gift of prophesie with all the wisdome and knowledge of holy things though they may be and often are useful for the edification of others yet are they altogether fruitless and ineffectual to the person that hath them if not animated by the grace of charity or obedience to the Lawes of God for so they are not much unlike a candle in a dark lanthorn which casteth its light abroad upon others leaving the person that holds it in darknesse CHAP. XV. The dangerous and destructive consequences of and depending upon immediate Revelation HEe that pretends unto or depends upon any further Revelations from heaven then God in his great mercy hath already afforded unto his Church and people viz. 1. His written Word 2. Those several means and helps forementioned both divine and humane outward and inward for the right understanding of his Word by the blessing of God and the secret influence of his holy Spirit upon our studies and meditations therein laies himself open to manifold temptations and dangerous seductions of the spirit of error and delusion and as much as in him lies subverts the very foundation of the holy Christian Faith for hereupon these destructive inconveniencies must needs ensue 1. The canon of holy Scripture is transgrest and dissolv'd by the superaddition of new Revelations and the authority of Gods Word is made null and void that must passe for a dead letter when the fictitions dreams and delusions of every idle enthusiastical brain under the mask of Revelations shall be mistaken and miscalled too The quickning Spirit And he that sets up any thing of Religion to the dishonour of holy Scriptures Optal 1.3 1. saith the Father he doth aedificium de ruina construere erect a building upon the ruines of Gods truth and such a building can be no better but an heap of errors and deceits For what will not he dare to affirm and hold who holds any thing besides or above or but equal to the Word of God for the Rule of Faith Hereupon the Resurrection hath been denied and the last judgement and the necessity of all holy just and good works the necessary consequences of these points of our faith for he that believes not the Resurrection and last judgement Quid boni aut veri what holy Truth will he care to believe or what good action will he make conscience to practise 2. He opposes himself to the doctrine of the universal Church of Christ for 1600 years together who with one unanimous and common consent have received the holy Scriptures as the very canon of Faith without addition or diminution without ever hoping or waiting for any new Revelations to be superadded thereunto and very good reason sure if that dismal curse wherewith the canon of holy Scripture is concluded have any influence upon the mindes of men Rev. 22.18.19 If any man adde unto these things God shall adde unto him the plagues that are written in this book c. 3. And more particularly he makes void all those commandements of God to search the Scriptures to hear read meditate and study and delight our selves in the Lawes of God For all immediate Revelation of Gods will presupposes the knowledge of the truth without any search study c. The contempt or neglect of which duty hath sad and heavie judgements threatned thereunto as Jer. 9.13 c. And the Lord saith Because they have forsaken my Law which I set before them And have walked after the imagination of their own heart I will feed them with wormwood and give them water of gall to drink I will scatter them among the heathen c. with manifold texts to the same purpose both in the old and new Testament as Prov. 13.13 28.9 Psal 81.11,12 Zach. 7.12.13 Joh. 5.45,46 12.48 4. He makes void and unnecessary the sacred function of the Priesthood or Ministery which God hath in all ages ordained and setled in his Church as to mediate with God for the people so to instruct the people from God And this sacred office God hath both confirmed by miracles and by testimony of his blessings ordinary and extraordinary and guarded the same by many direful threatnings denounced and many heavie judgements inflicted upon such as have or shal sacrilegiously violate infringe or usurp this office or neglect refuse or contemn to hear the word of God in the mouthes of his Prophets and faithful Ministers See amongst many other places Jer. 5.12 c. Because the people belied the Lord and said It is not he when he spake by his Prophet And because they said moreover The Prophets shall become winde and the word is not in them Therefore thus saith the Lord Because ye speak this word I will make my words in thy mouth fire and this people wood and it shall devour them And to the same purpose Jer. 6.10,11,12 Mat. 10.14,15 Luk. 10.11,12 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren For an immediate Revelation commands an immediate belief and blinde obedience without any further search or trial at all contrary to those expresse commands 1 Joh 4.1 Beleeve not every spirit but try the spirits 1 Thess 5.21 Prove all things hold fast that which is good or agreeable to the word of God but reject that which is not so and hold for accursed the publishers and promoters thereof Gal. 1.8 Though we or an Angel from heaven should preach unto you another Gospel besides what ye have received let him be accursed 6. The faith of the Enthusiast if it may be called a faith and not rather an illusion of his fancy is not built upon the same grounds with the faith of Christs Church which is the pillar and ground of truth the Church is built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 i. e. what the Prophets of the Old Testament and the Apostles of the New have revealed to be the doctrine of salvation in Christ is the foundation which the faith of all true Christians is built upon But the Enthusiasts faith is not built upon old but upon new Revelations not upon what is revealed already through the mediation of the Prophets and Apostles and communicated by their successors but upon what shall be immediately revealed from heaven and this groundless ground of faith is opposed to that which is the true ground of faith indeed and made of equal authority therewith so that upon this ground every private mans sayings and affirmations are of as great authority and as much to be regarded as the divinely inspired sayings of the Prophets and Apostles and this must needs be so were there any truth in mens pretended Revelations for undoubtedly we owe as much
divine Revelations Many pious men have been deluded by this wile of the Devill Tert. de anima c. 9. and have faln into grosse errors Tertullian though he observed this and saw how grosly many of Montanus sect were cheated into foul mistakes and errors upon fancied Revelations yet notwithstanding so strongly doth the Devil work upon the fancy by the force of this inchantment that he himself was deceived also and became a Montanist being cousened hereunto especially by the pretended Revelations of a holy sister whom he much extols in his tract de Animâ whose pretended vision of the substance of a soul corporally exhibited to her view made him believe the soul to be corporeal and although for this opinion he was not condemned for haeresie neither yet was guilty of those more gross and blasphemous opinions of the Montanists which their fancied Revelations brought forth yet because more zealously then discreetly he maintained private Revelations the Church of that age seeing the many mischiefs that ensued upon that doctrine severely censured him for it which made him desert the communion of the Catholick Church and set up a congregation of his own which were called from him Tertullianists and are reckoned by S. Aug. amongst his Catalogue of Haereticks A story not much unlike this of Tertullian Jos Acost de temp noviss l. 2. c. 11. is remembred by Doctor Casaubon out of Acosta who records of a learned Doctor of Divinity and a very great zealot who was cousened into strange and blasphemous opinions first by the pretended Revelations of an ordinary woman the story is at large set down in English by the said Doctor in his 3. ch of Enthusiasm with many other remarkable stories of deluded persons under pretence of Revelations Those two great pretenders to Revelation Prisca and Priscilla Montanus his minions were so long cousened with Satanical illusions which they took for divine Revelations that at the last it was revealed unto them that they should hang themselves that they might passe from the miseries of this life to the joyes of the other Euseb eccl hist lib. 5. c. 16. And Theodotus a Montanist had a vision that he should be taken up into heaven and beleeving the spirit of error he was lifted up on high and thence let fall down to the earth again and so miserably ended his life And many of Montanus sect which were great pretenders to Revelation and had withdrawn themselves from communion with the Catholick Church at several times ended their lives in an halter being thereinto incited by the Devil that inspired them who was the father of their Revelations There were another ancient sort of Haereticks in the Church cal'd Messalians and from their assiduity in prayers more then ordinary they were also called Euchites Their tenents were that every one brought into the world with him an evil spirit wherewith they were possest until by earnest prayer the evil spirit being driven away the good Spirit of God did take possession of their souls and after this they needed no more no Sacraments no Sermons no Scripture to make them perfect for they could see the holy Trinity visibly and foretel things to come and all by immediate Revelation But by this pretence to perfection and dependence upon Revelation most of them if not all prov'd to be really possest by the Devil Theod. Hist eccl as is recorded by Theodoret in his Ecclesiastical History I might stuffe this chapter with multitudes of holy persons that have been cousened with illusive and lying Revelations Katharine a holy woman said it was revealed to her that the Virgin Mother of our Lord was conderved in sin And Briget as holy as she Joh. Franc Picus pretended a Revelation quite contrary to that of the other viz. that the holy Virgin was free from original sin venerable Bede remembers a vision saith Bellarm. Bell. de purgat l. 2. c. 7. wherein it was shewed to a certain devout person That there was a fourth place besides Heaven Hell and purgatory not unlike the Elizian fields describ'd by the heathen Poets wherein lived those souls which suffered nothing being not as yet made fit for the beatifical vision and this saith the Cardinal is not improbable since like to this Revelation Dionysius Cart. and Greg. have many others but contrary hereunto saith Suarez another Jesuite Revelationes Bedae Carthusiani c. The Revelations of Bede and Carthusianus are not to be believ'd but in a metaphorical sense Suarez Jes to 4. in Thom. disp 46. 4. Num. 9. S. Augustine in his Confessions Aug. conf l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions and miracles For it is both a sin and a judgement to be curious in affecting and depending upon such extraordinary means of divine Revelation since the ordinary is not only sufficient but more certain and infallible which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven 2 Pet. 1.18,19 And this voice which came from heaven we heard But we have a more sure word of prophesie c. the meaning is that an immediate voice from heaven revealed Christ to be the son of God But the written word of God is a more sure and infallible way of revealing Christ and what 's the reason but that voices from heaven visions and immediate Revelations may be and often are counterfeited by the devil But the holy Scriptures rightly understood are a sure and infallible guide and an unerring rule of Truth as being the Dictates and inspirarations of the Spirit of Truth himself CHAP. XVI Several texts alledged against humane Learning and against the Ministery and for immediate Bevelation explained Jer. 31.34 Heb. 8.10,11,12 THE tenor of the new covenant recorded Jer. 31.34 and remembred to be accomplisht Heb. 8.10,11,12 is the chief place alledged against the necessity of Learning or the teaching of man as containing the promise of an immediate teaching from God himself This is the covenant which I will make with the house of Israel after those daies saith the Lord I will put my Lawes into their minde and write them in their hearts And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities will I remember no more In which Text consisting of three verses there is a threefold difference betwixt the old covenant and the new delivered 1. The old Law was written in Tables of stone but the new in the fleshly tables of mens hearts vers 10. I will put my Lawes into their mindes c. i. e. my Lawes under the new covenant shall be more agreeable to the mindes and more approve themselves to the Spirits of men to be the waies of perfection and felicity and consequently shall have a stronger
influence upon their hearts then the Laws of the old covenant for that consisted of many beggerly elements many types and figures rites and ceremonies which considered in themselves had no such efficacy to work upon the soul to obey them as the Lawes of the Gospel have therefore the one are call'd carnal ordinances and the other spiritual 2. There was more need of frequent instructions and teachings of the people to keep them up to the observance of those carnal ordinances under the old Law then there is under the new because the doctrines of the Gospel are more plain clear and convincing so that persons of the meanest capacity may understand the knowledge of God which is the meaning of vers 11. They shall not teach every man his neighbour c. Not that there should be no teaching at all under the Gospel but that lesse teaching should serve the turn 3. The sacrifices under the Law were weak and insufficient as to the taking away of sins but the offering up of the body of Jesus Christ once for all is a sufficient sacrifice for our sins and not for ours only but for the sins of the whole world 1 Joh. 2.2 and that 's the scope of vers 12. I will be merciful to their unrighteousnesse and their sins and iniquities I will remember no more And for the further clearing of these words Cognitio viae cognitio patriae Lyr. in Loc. They shall not teach c. There is a twofold knowledge of God 1. In this life 2. In the life to come And to both of these the words in their literal sense do relate 1. That in this life the knowledge of God under the Gospel was not at the first taught by man but by the blessed Son of God himself by him the Apostles were instructed at the first and not one of another And to him this prophesie is by himself applied they shall be all taught of God Joh. 6.45 2. That in the life to come all the blessed Saints of God from the least to the greatest shall truly know God without the mediation of humane Teaching For then shall we see God as he is when that which is perfect is come then that which is imperfect shall be done away 1 Cor. 13.9,10 But that in this life the people shall have no need of Pastors to teach them the knowledge of God is a false collection from the words For as under the Law Moses taught Gods will unto the people and afterwards they that sate in Moses chair so under the Gospel 1. Christ himself revealed and taught Gods will to his Church and afterwards his Apostles and their successors in all ages since this being one of the promises and priviledges of the Gospel thine eyes shall see thy teachers Isa 30.20 And of the gifts of the Spirit He gave some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints c. Eph. 4.11,12 For as the same Apostle demands How shall they i. e. any people believe in him of whom they have not heard And how shall they hear without a preacher Rom. 10.14 where preaching and hearing are affirmed to be the necessary mediums of receiving the Gospel and believing in Christ Another place to the same purpose is alledged 1 Joh. 2.20 1 Joh. 2.20 Ye have an unction from the holy one and ye know all things And vers 27. 27. The anointing which ye have received from him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things and is truth and is no lie and even as he hath taught you remain in him still This Vnction from the holy one teaching and whereby these Disciples were taught all necessary Truths is the holy Spirit sent down from Christ the holy one upon his Apostles who being replenisht with his coelestial gifts were not only themselves led into all Truth but did also teach their disciples the same And the same anointing abideth in you i. e. The same spiritual gifts viz. of prophesie of miracles of tongues c. did still as yet abide in their Churches for the confirmation of those Truths which they had been taught and hereby even by those sacred persons which had these gifts they were held up to the Truth and kept free from the seducements of Heretiques And ye need not that any man teach you So far as they were already taught and knew all things already that were necessary to be known they had no need of any man to teach them namely as ignorant and seduced persons have need of Teachers the ignorant must be taught that they may learn what they knew not before and the seduced and erroneous must be taught that they may return to that faith from which they are faln but these faithful persons to whom the Apostle here writes were it seems neither ignorant nor yet seduced and in neither of these respects had need of teaching But yet in other Respects both these disciples and all others that do both know and persevere also in the Truth have need of Teachers still by whose assistance and direction they may 1. Be confirmed and strengthned to persist in the Truth already received 2. Grow up and increase daily in the knowledge of God and of his Son Jesus Christ 3. Be armed against the fair words and cunning speeches of such as lie in wait to deceive The like place 1 Thess 4.9 which may help also to the further clearing of this is 1 Thess 4.9 Touching brotherly love ye have no need that I write unto you for ye your selves are taught of God to love one another Taught of God but how not by immediate Revelation but by the Gospel of Christ the Son of God who doth so often inculcate this lesson of brotherly love Joh. 13.34,35 15.17 And the like is to be said of all other Gospel Truths all of them we are taught of God From him they descend originally he is the fountain of Truth and Christ is the Conduit through whom the waters of life do flow from God to Christ from Christ to his Apostles from them to their Successors and Disciples Pastors and people in all ages But withal 't is confessed and with all thankfulness of soul to be acknowledged That there is an inward teaching of God as well as an outward viz. the dictate of the Spirit within as well as the doctrine of the Word without These two God hath joyned together and we must not presume to part them by depending upon the one without the other for as all study and meditation reading and hearing the Word are ineffectual if the inward influence of Gods Spirit does not open the wndowes of the soul to receive the light displayed thence so the inward influence and working of Gods Spirit is ordinarily and for the most part silent and stirreth not but by reading hearing meditating of the word and of
from the false collections which Euthusiastical persons gather from them two things must be explained 1. What is meant by Christ being in us 2. What by the Spirit which he hath given us For the 1. By Christ being and abiding in us is meant that communion which all faithful souls have with Christ whereby they derive from Christ as branches from the vine the sap of nourishment and growth in Grace and obedience here unto the hopes of eternal Glory hereafter Joh. 15.4,5 Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine and ye are the branches c. But this mutual inhabitation of Christ in us and we in Christ is not * Nostra ipsius conjunctio nec miscet personas nec unit substantias sed affectus consociat confoederat voluntates Cypr. de coen dom saith the Father a mixture of his person with ours nor of his substance with our substance for so the blasphemous conceit of being equal with Christ must needs follow but 't is the consociation of our affections and confederation of our wils with the holy desires and blessed will of our Lord And thus Christ abideth in us by our obedience to his doctrine and conformity to his example both in the affections of our hearts and the actions of our life therefore he saith Joh. 15.7 If ye abide in me and my words abide in you c. and vers 10. If ye keep my commandements ye shall abide in my love even as I have kept my Fathers commandements and abide in his love In like manner the being of the holy Spirit in us is not to be understood of his personal being but of the being of his graces in our hearts which render us of such a gracious and holy disposition of Spirit as makes us obedient to the will and conformable to the Spirit of Christ who is not only our Lawgiver but also the exact pattern of perfect obedience to the Lawes he hath given us so Phil. 2.5 Let the same minde be in you which was also in Christ Jesus What to be equal with God as some blasphemous Enthusiasts have perverted the text No but the same gracious temper of minde or spirit even the same humility and obedience to the will of God both in life and death so it followes who being in the form of God thought it no robbery to be equal with God yet made himself of no reputation and humbled himself and became obedient unto death And whosoever by the influence of Gods holy Spirit hath this gracious temper of minde or Spirit wrought in him may be assured that Christ dwelleth in him by his Spirit which he hath given him which makes him conformable to the minde or Spirit of Christ who is as the fountain so the exemplar of all gracious perfections And this is also the meaning of that other perverted text 1 Cor. 6.17 1 Cor. 6.17 He that is joyned to the Lord is one Spirit not that he hath the same essential Spirit with the Lord but being by the mystical bands of holy faith joyned unto him by the influence of his Spirit he becomes to be a man of the same Spirit viz. of love meeknesse gentleness goodness holiness patience humility obedience which were graces of the Spirit most eminent in Christ and must be in us also according to our model 2 Cor. 13.5 and measure of reception if we be truly his Disciples That other text alledged by the same purpose 2 Cor. 13.5 Know you not your selves that Jesus Christ is in you except you be reprobates is more generally misunderstood for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so rightly rendred in English in you as among you and the meaning is that Christ in his holy Gospel was so evidently present amongst these Corinthians by S. Paul's powerful preaching and the miracles he wrought that if they did not acknowledge it and beleeve in him they must be such senseless obdurate persons as were uncapable of a true saving faith From 1 Cor. 13.11,12 1 Cor. 13.11,12 When I was a childe I spake as a childe I understood as a childe I thought as a childe but when I became a man I put away childish things now we see through a glasse darkly but then face to face 'T is alledged That Scripture and ordinances are useful only in our minority whilest we are babes in Christ but these as childish things must be laid aside when we are grown up to be perfect men and if we will see clearly we must throw away the glasse of the word and ordinances and have our inspection into the things of God more immediately and nearly even by immediate Revelation answer In these words not the different degrees of Grace in this life but the different condition of the state of grace and of glory are compared together being not here taught who have need of the glasse of holy Scriptures and who not but what the best and most perfect of us are in this life in respect of what we shall be in the life to come here we see the things of God through the glasse of his word works sacraments but hereafter more immediately and fully not by way of species image and representation as through a glasse but in a full view face to face Here that we may be united unto God we must use the mediation of Faith Hope and Charity vers 13. Vers 13. Now abideth Faith but hereafter our faith shall be changed into vision our Hope into fruition and only Charity shall remain which being now but a spark shall increase then into a flame which shall never die but burn for ever In the mean time we must make use of those prospectives God hath graciously lent us through which his goodnesse power wisdome are represented to us and if we throw away this glasse or neglect the waies and means of grace and salvation which God hath ordained we must expect either to see nothing at all or nothing but what are the dreams and fond imaginations of means hearts or what is worse the delusions and destructive suggestions of Satan the Prince of darkness The like objection is made from 2 Pet. 1.19 2 Pet. 1.9 We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day-star arise in your hearts From whence 't is alleadged that the Word of God and his Ordinances are only useful until we get possession of Christ into our hearts and then they are of no further use because Christ by immediate Revelation is all in all to them in whom he abideth answer These words if the context be considered make more against immediate Revelation then any way can be pretended for it for this sure word of prophesie whether it
be understood more particularly of the prophesies and coming of Christ to the destruction of his crucifiers and deliverance of his people or whether more specially of the Law and the Prophets of old or whether more generally of all the Scriptures both the old and new Testament in what sense soever this light of prophesie is taken 't is preferred before immediate Revelation by voice from heaven as being a more certain infallible way to direct us to the knowledge of Christ the true light For the further illustration whereof 't will be not impertinent to observe that there is a twofold light whereof Christ after an especiall manner is the fountain and original 1. The light of Grace and truth in this life 2. The light of Glory and peace in that life to come And in both these respects Christ is termed the morning star The day-spring from on high or as in the text The dawning of the day The holy Scriptures or in the language of the text according to some interpretations the word of prophesie is as 't were those beams which are displayed from Christ the light of the world for our illumination and guidance in the paths of grace and truth unto the mansions of glory and peace eternal Thy word is a light Psal 119. And all they who enjoy this word of prophesie in the right understanding and conscientious practise thereof are therefore termed children of the light and of the day not of the night and of darknesse 1 Thess 5.5 But assuredly what ever seduced persons may falsly gather from this text whosoever shall neglect or contemn the use of this light or obscure the same by false glosses and mis-interpretations must read the Apostles words backwards and become children of the night and of darknesse and not of the light and of the day But yet as the light of a candle is useless when the Sun ariseth so the light of Gods Word for our direction in the way of grace shall cease when the light of glory shall once arise and the day-spring of eternity appear when we shall be united unto Christ not by faith but by vision when we shall no more see him and enjoy him in his word and ordinances through a glasse darkly but face to face plainly and fully be made partakers of him But in the mean time whilest we live in this darksome place of the world darkned by ignorance and error by sinfulness and manifold temptations thereunto he that will not walk in darkness not knowing whither he goes must make use of Gods holy word for a light unto his feet and a lanthorn unto his pathes Against the use of humane learning by the preachers of the Gospel is alledged 1 Cor. 2.1 1 Cor. 2.1,2,4 c. And I brethren when I came to you came not with excellency of speech or of wisdome For I determined to know nothing but Christ and him crucified And my speech and my preaching was not with the enticing word of mans wisdome but in demonstration of the Spirit and of power The Apostle in this place takes not away the use of humane learning because himself in other places makes use thereof he had his books and writings which he commanded to be brought unto him 2 Tim. 4.13 he read the Greek Poets which he quotes Act. 17.28 Tit. 1.12 He commands Timothy to give attendance to reading 1 Tim. 4.13 and to study 2 Tim. 2.15 But amongst these Corinthians at the first he declined the use of his humane learning not drawing his arguments from natural reason and probable discourses out of Philosophy guilded with curious quaint and rhetorical expressions which he cals the enticing words of humane wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probable arguments or perswasive discourses this was not the way he went to convert these Corinthians but by the demonstration of the Spirit and power i. e. He proved Christ to be the Saviour of the world 1. By the demonstration of the Spirit Shewing that the holy Spirit 1. did speak and foretel in the Law and in the Prophets of Christs coming into the world and of his doings and sufferings for our salvation 2. That he both visibly descended on him and audibly bare witness to him in a voice from heaven saying This is my beloved Son c. 3. That he both visibly and audibly descended upon his Apostles also and endued them with extraordinary gifts and through their ministery also he descended upon others that were converted by them Thus S. Paul preached Christ to these Corinthians by the demonstration of the Spirit And 2. Of Power also viz. The power of miracles curing discases speaking with tongues these were the topical arguments wherewith he perswaded them to become Christians And the reason hereof he gives vers 5. That your faith might not stand in the wisdome of men but in the power of God i. e. That the grounds of your belief in Christ might not be the perswasions and allurements of men how wise soever but such as God himself made use of In a word his meaning in this place is that he preached unto them plainly and not Rhetorically and the arguments he used were demonstrative and divine not probable and humane only But 1. We may not hence gather that S. Paul did alwaies decline the use of Rhetorical and Philosophical wisdome in his preaching but such was his great wisdome that his preaching was according to the conditions and capacities of his hearers sometimes more plainly sometimes more elegantly and mysteriously using sometimes divine and sometimes humane sometimes demonstrative and sometimes probable arguments and perswasions He fed the babes in Christ with milk as here Vers 2. I determined to know nothing among you but Christ and him crucisied but the more perfect and grown up in Christ he fed with stronger and solid meat as vers 6. Howbeit we speak wisdome among them that are perfect And 2. when his preaching was most plain it was not devoid of learning both divine and humane 't was not without order method proper and pertinent expressions like the upstart intruders into the ministerial office now a daies who to avoid as they pretend the enticing words of mans wisdome speak not forth the words of truth and soberness but rove and ramble about many points in Divinity which rightly they understand not heaping together variety of texts and Scripture expressions without either order or right application as if to spend an hour or more in a rude and zealous delivery of religious nothings were to avoid the enticings words of mans wisdome and to preach in the demonstration of the Spirit and of Power 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things Animalis homo est qui habet intellectum affectam depresses ad sensibilia Lyra. whence all Enthusiasts and pretenders to the Spirit most
presumptuously arrogate to themselves an un-erring judgement in all spiritual and divine things vilifying all other persons besides themselves be they never so learned or pious as blinde and ignorant under the notion of matural men whose presumption in the wresting of this text and the true meaning thereof will appear by considering 1. What is meant by the natural and spiritual man 2. And what by the things of the Spirit of God For the first the natural man is such a one whose understanding and affections soar no higher then outward sensible objects So that there are two kindes of natural men 1. One who is meerly natural in respect of the understanding of his minde And 2. Another who is natural in respect of the manner of his life Of the 1. sort were the heathen Philosophers of old who received not the things of the Spirit of God but accounted them as foolish idle and ridiculous because they did seemingly contradict the dictates of their natural reason Of the 2. sort are all vicious sinful persons who are so wedded either to their carnal delights or to their worldly ends and interests that holiness humbleness self-denial taking up the crosse and the rest of such commands in the Gospel are altogether disrelished they are foolishnesse unto them For the 2. The things of the Spirit of God are reducible to two heads 1. Pia dogmata 2. Bona opera i. e. either 1. Holy doctrines to be believed Or 2. Good works to be performed The first are contradictory and seemingly foolish to the natural mans reason and judgement and the 2d. to the natural mans affections and conversation And the reason is given because they are spiritually discerned For 1. The holy doctrines of Christiany many of them are above the reach of natural reason and only by the eye of faith which is a gift of the Spirit to be discerned 2. The good works by Christ in his Gospel enjoyned many of them are cross to the natural mans inclinations It must be a higher principle even the quickning grace of the Spirit that does open our eyes to discern them to be the way of blessednesse and so incline our hearts to yeeld obedience thereunto So that the truth delivered in the first part of this text consists of two branches or The natural man receives not the things of the Spirit of God two waies 1. In that the mysteries of the holy Christian faith are not discernible by the eye of natural reason 2. In that the Christian duties or good works of the Gospel are not relished nor obeyed by men of meer natural affections and inclinations But he that is Spiritual judgeth all things The spiritual man is such a one 1. Whose understanding is enriched with the Gists 2. Whose affections are rectified by the Graces of the Spirit Or 1. Whose natural reason looks into the things of the Spirit viz. the doctrines duties of Christianity with the eye of faith 2. Whose affections and desires are inclined hereunto by love and obedience He judgeth all things viz. All those things of Gods Spirit which natural men judge to be foolish and contrarious to their reason and to their felicity he rightly judges to be most wise and most conducible to the attainment of that perfection and blessedness whereunto being after the image of God he is created Yet he himself is judged of no man As being above and out of the reach of the censures and judgements of natural men All whose censures and censorious detractions of him he values not as knowing them to be both rash and idle foolish and false 2 Cor. 4.3 But if our Gospel be hid it is hid to them that are lost Whence 't is alledged that the Gospel of Christ is clear and intelligible enough to the children of Gods election and heirs of the promise without the help or assistance of any humane learning answer But the Apostle treats not in this place of the understanding but of the preaching of the Gospel affirming only that the word of God was not deceitfully handled but the truth thereof was made so manifest by the sincere preaching of the Apostles vers 2. that it remained dark and obscure to none but such as were in a lost condition men of an obstinate obdurate reprobate sense In whom as it followes vers 4. the God of this world hath blinded the mindes of them that beleeve not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them And the Gospel is hid to them that are lost two waies 1. When they receive it not being plainly preached to them or approved to their conscience in the sight of God as in vers 2. Or else 2. When they do hear and receive it but not aright And men do not rightly receive the Gospel 1. When they do not acquiesce and rest in it as the undoubted way of life 2. When they do not readily obey and put in practise what the Gospel enjoyns and commands 3. When they persevere not are not constant in this faith and obedience To this text many more are urg'd wherein the priviledge of the Saints and servants of God as to the understanding of his will both mediately and immediately is affirmed Psal 25.14 Mat. 5.8 Joh. 10.4 c. Ps 25.14 The secret of the Lord is with them that fear him and he will shew them his covenant Mat. 5.8 Blessed are the pure in spirit for they shall see God Christs sheep do know his voice and follow him but a stranger will they not follow neither do they know the voice of strangers Joh. 10.4,5 with the places before remembred Mat. 11.25 2 Cor. 1.26,27 From which and many other places both of the old and new Testament 't is alledged that the elect the Saints holy and humble men and such as fear God have a secret teaching from God whereby they understand his Word and will without the help of humane learning they are that new Hierusalem which hath no need of the light of Sun Moon or candle but the Lord God is the light thereof Rev. 21. They are the Saints that know all things and need not that any should teach them And though they be illiterate yet do they know more of God then the Learned and great ones of the world whom the god of this world hath blinded that they cannot see Christ through the thicket of profane learning and unprofitable speculations To clear all which Texts from the false glosses which unlearned and unstable men have put upon them to patronize their own want of learning and inconstancy in the way of truth T is confessed 1. That only the pure and holy only such who are sanctified by the Spirit of Grace have the true and saving knowledge of God and of Jesus Christ But withall we must remember that there is a twofold knowledge of God and of Jesus Christ 1. The one doctrinal and speculative which is not ordinarily
obtainable but in the use of outward means and the blessing of God thereupon 2. The other practical or the sanctified use of this doctrinal knowledge by the immediate influence of Gods Spirit upon the soul enquickning and perfecting the same in all obedience and holiness of life as the body is enquickned and animated by the soul And the former of these must ever precede and go before the later For all holiness and obedience to the will of God does presuppose the knowledge thereof Prius est Deum nosse posteà colere saith Lactantius no man can do the will of God that knowes it not nor make a sanctified use of that knowledge which he hath not obtained but as in the procreation of the natural man 1. The body is formed and then 2. The soul infused So of the spiritual man also 1. The body of sacred knowledge must be conceived and framed in the minde 2. The soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things which they have not seen being vainly puft up by their fleshly minde Col. 2.18 And the minde never swels with that fleshly humour of self-conceited knowledge and purity without the secret infusions of that Diabolical spirit who as he was the first original of all pride and presumption so of all sinfulness and error thence derived and infecting the hearts and lives of men For pride is the beginning of sin Ecclus. 10.13 and error also and he that hath it shall powr out abominations What and how great are the benefits of piety and holiness of life as to the right understanding of Gods revealed will hath been already expressed That it is as the very soul and spirit so the top and perfection of true wisdome and knowledge that it is the end of all our studies and endevours and of all learning and knowledge both divine and humane and that without this holiness of life all our learning and knowledge shall be so far from being any way useful as to our own particulars that it shall tend to our greater condemnation at the last day Luk. 12.47 That whilest we study for learning and knowledge with desires and intentions only to be more wisely and knowingly pious and religious and withall do make a sanctified use of our knowledge received not suffering it to continue notionary and speculative in the brain but to be practical in the heart and have its influence upon the actions of our life That thus I say God is invited and according to his promises will undoubtedly multiply and increase our talent and by his holy Spirit open our eyes to see more clearly the waies of his service and our own salvation then such persons who have perhaps a greater portion of learning but less piety and hence undoubtedly many persons of meaner gifts and less learned have outstript others more learned and knowing in the knowledge of holy mysteries God of his great mercy enriching their understanding with more for the holy and pious use they have made of the less portion of knowledge imparted to them But yet notwithstanding the soul must not be advanc'd to the destruction of the body of sacred knowledge nor that which is the end and perfection of true wisdome must not make null and void the means God hath destin'd thereunto nor may we presume upon our good desires pious intentions and fancied relations unto God as this Elect and people further then in all humility to wait upon him for his blessing not without but in the use of those means of grace and truth which he hath ordained for our direction and guidance therein To conclude this discourse in the words of judicious Hooker Eccl. polit l. 5. sect 10. If license were given to every man to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some special person whose vertues deserve to be highly esteemed what other effect would ensue hereupon but utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it possesseth ought to suspect it the more in as much as if it did come from God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it to others either with miraculous operation or with strong invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the error and insufficiency of their arguments doth make it on the contrary against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove The Prayer O blessed Father of lights and fountain of all holy true divine and celestial Revelations as thou hast been pleased to reveal thy Son unto us to be the way the truth and the life so give us hearts to cleave fast to these divine Revelations both to acquiesce and persevere in the sacred doctrine and saving practise thereof take from us all vanity of mind and deceitfulness of imagination and let not the Author of lies prevail upon our depraved fancies to take us off from an holy humble and constant dependence upon thee in the use of the means of grace and truth ordained by thee Let thy Word be ever a light unto our feet and a lanthorn unto our paths and let thy holy Spirit ever clear this light to our minds and inflame our hearts with the sacred fire of divine love and zealous obedience to thy holy will revealed in thy word
Therefore the Apostle styles the Church The pillar and ground of Truth 1 Tim. 2.15 The pillar In Gloss ordin In se bene sustinent veritatem ne corruat licet tribuletur Upholding the Truth that it fall not though daily distressed by the gates or powers of hell whose instruments are Wolves without or Foxes within the one by open persecutions assailing the other by secret infectious opinions undermining the Truth but the Church like a pillar supports it and like the ground which God hath made to stand continually both upholds and holds forth the true faith and like a rock against the raging billowes of the sea stands it out against all the gusts of persecutions heresies and schismes which are as 't were that spiritual ammunition wherewith all the gates of hell are furnisht to fight against the Church of Christ and the most holy faith thereof But whilest we stand with the Church we shall not need to fear either the crafts or assaults of these ghostly enemies For upon a Rock Christ hath grounded his Church and the gates of hell shall never prevail against it Mat. 16.18 When any particular person then opposes his private spirit and judgement against the publique judgement and spirit of that Church whereof he is a member or when any particular Church opposes the judgement of the Catholick or universal Church in point of holy faith this necessarily makes one ingredient in the sin of Heresie for so he or they do not stand upon the rock whereupon holy faith is grounded nor rest on that pillar which upholds the Truth Haec est vitae introitus omnes a. reliliqui fures sunt latrenes St quis tam obstinatè in suo errore persistat ut umversam Christi ecclesiam audire nolit talis juxta Christi mandatum pro ethnico publicano nobis babendus est Irenaeus This saith Irenaeus is the way of life meaning the way of the Church and all the rest are theeves and robbers Whosoever he be that will obstinately persist in his own erroneous opinion and refuse to hear the Church let him be unto thee according to the command of Christ as a Heathen or Publican As in the natural body he is accounted a monster rather then a perfect man who hath any exuberant member that is disproportionate and not agreeable with the rest of the members of the body so in the mystical body of Christ he is an Heretique Sicut mensura est unius cujusque partis ita totius corporis quod omnibus suis partibus constat Aug. no orthodox Christian whose particular faith is exuberant and agrees not with the whole body of the Church according to that undeniable axiome Turpis est pars omnis toti non congrua That part is disorderly and sinful which agrees not with the whole whereof it is a part As there is but one faith Ephes 4.5 which is therefore called The unity of the faith vers 13. and though there be several articles or parts of holy Truth which constitute this one body of faith yet saith the Father August Veritas est veritati congrua one truth bears such a proportion with another as is agreeable to the whole so that the whole body of the true faith is like it self in all the parts or particular points thereof Vna fides non numero sed genere qua similis in omnibus even so there is but one body Eph. 4.4 i. e. one Church professing this one faith and though there be many members of this one body yet each true member is so proportionate to the whole as that all makes up but one orderly mystical body of Christ which ought to be as without spot or stain of sn so without the exuberant disorder of error 'T is the end and office of the Ministery to bring all Christians to this pitch of perfection even to be all incorporate as members of one mystical body of Christ by the unanimous acknowledgement of one faith Ephes 4.11 c. He gave some Apostles for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ till we all come into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every winde of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive but speaking the truth in love may grow up into him in all things from whom the whole body fitly joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love 4. The 4. ingredient of Heresie is to hold and maintain an error in faith with frowardness and opposition to lawful determinations For though all Christians cannot perhaps in their judgements submit to all lawful determinations of controversies in Religion yet however these are thereby obliged to a passive obedience to possesse their souls in patience not to oppose the authority and disturb the peace of the Church Remembring 1. That the unity peace and authority of the Church in general is more to be valued then any particular mans satisfaction And 2. That the publique resolution of the Church is to be preferred before any private mans perswasion to the contrary That opinion of S. Cyprians concerning Rebaptization was in him but an error because the Church had not determined any thing for or against it but after the Church had defin'd it and adjudged Rebaptization unlawful Euseb eccl hist lib. 7. c. 2. 't was in all persons that maintained it not an error only but an Heresie To sum up all in few words A man becomes guilty of Heresie 1. By disheleeving any fundamental Article of Faith or neressary part of saving Truth in that sense as it was evermore received by the universal Church of Christ 2. By beleeving any superstitious Errors or Additions which do vertually and by necessary and evident consequence subvert any article of holy faith or overthrow a fundamental Truth 3. By beleeving and maintaining these or lesser errors then these with perversenesse and obstinacy after sufficient conviction 4. By beleeving and obstinately opposing private opinions in points of faith against the publique lawful Determinations of the Church to the contrary CHAP. IV. Of Schisme the nature and kindes thereof 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or rent the word is used 1 Cor. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there be no Schisms or divisions amongst you And because Schism and contention are inseparable twins what therefore in this verse are called Schisms in the next vers 11. are cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are contentions
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
and yet as S. Jude observes The despise government and speak evil of dignities vers 8. To be righteous and just persons and contrary to the rule of righteousness they render not to all men their due tribute to whom tribute is due custome to whom custome fear to whom fear belongeth honour to whom honour appertaineth Rom. 13.7 No men ordinarily profess more zeal to Religion then Heretiques and to the pure worship of God in spirit and in truth yet none do more maim corrupt and deprave Religion and undermine Gods holy worship the greatest heat of their zeal being laid out and exercised in crying out against parts and essential branches of Gods service some against Gods Commandements others against the Articles of the most holy Faith others against that all-perfect form and pattern of devotion the Lords Prayer some against publique prayers others against the Sacraments some are against the places others against the times others against the persons devoted to the sacred service of God and others sacrilegiously rob him of the means and maintenance of his service S. James tels us Pure Religion and undefiled before God is to visit the fatherless and widowes and to keep our selves unspotted of the world Jam. 1.27 And yet 't is usual with Heretiques none more to profess purity of Religion and none lesse charitable to the fatherless and widowes whose number is increased by their cruelty not relieved by their mercy And as to the pollutions of the world none more subtil and active to undermine their neighbours and by covetousness injustice false accusations and all unlawful and indirect means to deprive them of their means estates and preferments in the world And hence it is that Heresies and Seditions or Schisms are reckoned amongst the fruits of the flesh because both they proceed from fleshly lusts pride covetise c. and are themselves also productive of many exorbitant and wicked works Nor is it possible but that all Heresies and heretical opinions must needs produce loose sinful and dissolute actions because the acts of the understanding and of the will are so nearly and mixedly enterwoven that the corruption of the one doth ever corrupt and vitiate the other And indeed there are few Heresies which either do not directly teach or secretly imply some kinde of loosness exorbitancy and sinfulness of action The Gnosticks and Ebionites openly declaimed against the honour of virgin chastity The Nicholaitans would have all wives in common The Manichees with their ancestors the disciples of Simon Magus were all of loose dissolute licentious lives of whom S. Peter particularly speaks 2 Pet. 2.10 Yet they i. e. Simon Magus and his disciples walk after the flesh in the lust of uncleanness and despise government presumptuous are they and self-willed they are not afraid to speak evil of dignities The Circumcellions were taught to lay violent hands upon themselves and the Montanists also The Anabaptists and many other Separatists of the same stamp openly profess that themselves being the only people of God have only right therefore to the creature all others beside themselves being usurpers of what they enjoy and so 't is no injustice in them to rob plunder and dispossess them of their goods and estates The Solifidians deny the necessity of good works and so they may live as they list and generally all Heretiques rail revile censure judge and condemn all that are not of their own minde and way which are sins of no small account in the sight of God And what else hath filled all Christendome with factions and seditions with tumults and troubles with massacres wars and bloudshed but first the broaching and belief of Heresies and lies and renting the seamless coat of Christ by uncharitable excommunications and schismatical separations both of general Churches and particular congregations each from other We read not that the Arrians or the Donatists taught or professed any thing that was for matter of action sinful factious and seditious and yet the tumults and troubles uncharitable censures cruel persecutions that followed both the Heresie of the one and the Schism of the other are too many to be expressed It is the duty of all good Christians to be meek gentle humble patient obedient to superiors c. and 't is the duty of all good Pastors to exhort their people to the practise of these and the rest of the fruits or graces of the Spirit but Heretiques on the contrary part blow the trumpet of war faction division crying Down down still with this and that and tother piece of religious worship which they brand with the loathed name of Superstition only because it sutes not with their deceived imaginations 3. Great is the danger of Heresie and Schism because the spirit of Heresie and faction shuts out the Spirit of Grace and robs the soul of all divine assistance in the waies of life It is no marvel therefore that Heretiques are generally cruel mischievous and evil persons since they are deprived of the grace of God without which we can do nothing that good is And Grace cannot live out of the company of her twin-sister Truth Grace and Truth flow from Christ the Sun of righteousness as light and heat from the Sun in the firmament both which are so co-essential to the Sun it self that the one cannot have a being without the other All errors therefore when through perversness and wilfulness they are grown up to be Heresies as they blinde the understanding so they harden the heart also and provoke the most just God to give up such persons to a reprobate sense Rom 1.28 4. Heresie and Schism are the more dangerous in that the infection knowes no bounds or limits but spreads and eats like a canker 2 Tim. 2.17 saith the Apostle 2 Tim. 2.17 or as a gangren which beginning in a small unperceivable spot increases still if it be not destroyed till it overspread and consume the body So 't is in the way of Error that which begins many times but with a small scruple if it be not wisely stayed increases into such erroneous opinions as are destructive to the main body of Religion and being of a Church Thus Montanus first began with the conceit of immediate Revelation then to limit the inspiration of the holy Ghost to himself and his followers thence they fell into the sin of Schism and broke off communion with the whole Church of Christ which proceeded at length to this monstrous conceit among them that only the house of Montanus was the true Church and that Montanus himself was the holy Ghost even so amongst us first the ceremonies and then the substance both of the holy Sacraments and divine service were first scrupled and then cryed down and afterward pulled down also first Christian liberty is pretended and then brutish disorder and confusion followes The Church is free 't is most true and not to be clog'd and burthened with a number of needless fruitless insignificant ceremonies but
of the world they have left their religion behinde them according to the old proverbe making a great deal more hast then good speed That therefore our much forwardness in opposing one error may not headlong us into another and our zeal to truth over-run and trample it under foot we must remember that this zeal is to be tempered ever with meekness of wisdome Quia quos im plet omnes columnae simplicitate mansuetos igne zeli ardentes exhibet Gal 6.1 therefore the holy Ghost descended on our Saviour in shape of a Dove as well as on his Apostles in likeness of fire to denote unto us that we are as well to be endued with the meekness and innocence of a dove as with the heat and fire of zeal that as by the one we are quickned and enlivened unto piety so by the other we may be tempered and qualified to keep within the limits of truth and sobernesse 4. That we beware of opposing one part of religious truth against another and of disjoyning those things which God hath joyned together e. g. God hath joyned faith and good works as the soul and body as the tree and its fruits or as the foundation and building of holy Religion And in good-works or the holy actions of obedience he hath coupled both the Tables of the Law together the one containing the sacred offices of piety towards God and the other of justice and charity towards man he then that will not be guilty of Error must not presume upon any pretence how specious soever to divide these or any of these each from other For he that parts faith from good works parts the body from the soul and overthrowes holy Religion from off its proper basis and foundation And he that parts holiness and righteousness or righteousness from holiness who pretends Religion to God to be unjust or uncharitable to man or out of a pretence of justice or kindness to man robs God of any part of his worship uses one table of the Law as an instrument to break the other to the ruine and breach of both 5. To avoid errors 't is necessary that we obey and submit our selves to the directions and guidance of those consecrate persons whom God hath ordained and according to Gods ordinance are lawfully called and rightly instituted to be the Pastors of our souls and the pillars of his Truth This direction God himself giveth to his people as an antidote against idolatry and all false worship Deut. 12.19 Take heed to thy self that thou forsake not the Levite as long as thou livest upon the earth and chap. 17.8 If there arise a matter too hard for thee in judgement thou shalt arise and come unto the Priests the Levites And the man that wil do presumptuously will not hearken unto the Priest that standeth to minister even that man shall die vers 12. And Mal. 2.7 The Priests lips c. Haec sunt initia haereticorum ut sibi placeant praepositum superbo tumore contemnant Cyp. l. 3. epist 9. The same command is given Heb. 13.17 Obey them that have the rule over you submit your selves for they watch for your souls c. But when people contemn their Pastors and despise their directions when they presume to be wiser then their teachers and to set themselves above those who are over them in the Lord when they will controll their Priests and snatch the holy oracles out of their mouths censure their doctrines revile their persons scandalize their profession hence arise Heresies Schisms and factions this opens the gap to all errors seductions and falshoods Thus when the spirit of contradiction reigned and the people were as those that strive with their Priests Hos 4.4 hear what a dreadful ruine attended them vers 5. Therefore shalt thou fall in the day and the Prophet shall fall with thee in the night destruction shall follow upon destruction as the night followeth the day and I will destroy thy mother the Church And what else can be expected but that men should stumble and fall into errors and deceits even when the light of saving knowledge shineth unto them if the directions of those whom God rightly placed to be the lights of his Church Mat. 5.14 are neglected and disobeyed especially if we remember that all such contempt and disobedience reflecteth upon Christ the true Light himself In discipule magister auditur in filio pater honoralur Bed in loc Luk. 10.16 He that heareth you heareth me saith our Lord to his Disciples and in them to all faithful Pastors and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And here we that are Pastors ought in all humility to acknowledge that there is as well obedience due from us to our Ecclesiastical Fathers the Bishops as there is from the people unto us and when we deny the one it is most just with God to deprive us of the other the miserable effects whereof we are by sad experience too sensible of 6. That we be not ensnared in the labyrinth of error 't is necessary that we suppress all swelling conceits of our own knowledge and wisdome For seest thou a man wise in his own conceit there is more hopes of a fool then of such a one Prov. 26.12 And undoubtedly no men for the most part are so wise in their own conceits and proud of their knowledge in spiritual things as they that have the least portion of spiritual understanding for the first appearance of spiritual light doth so amaze all weak and ignorant minds that they think presently they are the children of the light when they are not yet out of the confines of the Kingdome of darkness and are confident of knowing all things when as yet they have not so much knowledge as to acquaint them with their own ignorance And as one hath truly observed 'T is ordinary with men whilest they are young and novices in Religion to despise those doctrines and religious offices which upon more maturity and ripeness of judgement they have approved and embraced He then that desires to be endued with the spirit of truth must conform himself to the Spirit of Christ in all meekness and humility Learn of me for I am meek and lowly Mat. 11.29 And he that will not learn this lesson shall never learn exactly to know the errors of his waies for Humility moulds and prepares the soul to receive the impressions of holy Truth which pride and self-conceitedness resists and opposes so Psal 25.9 The meek will he guide in judgement and the meek will he teach his way but Jam. 4.6 God resisteth the proud and 't is because the proud first resist the impressions of Gods Spirit As the black apple of the eye sees clearly but if there be a white pearle therein it sees nothing even so the eye of humane understanding saith Greg. Greg. de cur past c. 11. if sensible
leisurely and by degrees The pathes of the just are as the shining light which shineth more and more to the perfect day Prov. 4.18 Both the knowledge of the Truth and the practise of holiness begins with dawnings like the light of the day all darkness of ignorance and sin being not presently and in the same instant dispel'd and scattered but by little and little the light of Grace and Truth increaseth and still more and more clearly shineth towards perfection and we ascend from gift to gift and from grace to grace as the Sun mounts up by degrees to the vertical point not unlike the motions of the Angels upon Jacobs ladder Gen. 18.12 who although they had wings did not suddenly fly up and down but ascended and descended step by step so saith the Apostle Adde to your faith vertue to vertue knowledge and to knowledge temperance c. 2 Pet. 1.5 There be many now adaies wherein dissimulation and presumption so generally reigns who like to those heretical Messalians of old pretend to that perfection as to be above ordinances and means And although it be true that some few divine celestial souls by their private fervent prayers holy desires heavenly contemplations zealous hungrings and thirstings pantings and breathings after God have a nearer and more close familiarity with him then in and by the use of external ordinances is attainable yet so to be above ordinances as to live without them is to live besides the rules of the Gospel and not to submit to the Law and government of Christ which is in effect to say with those rebels in the parable We will not have this man to reign over us Whilest our souls do inhabit in these tabernacles of clay God hath appointed us to receive his blessings by means sutable to our condition And to have our blessedness dispensed by Gods immediate hand is not to be hoped for till we have our consummation with the blessed Saints and Angels of heaven In the mean time let us take heed lest whilest we exalt our selves to be equal with the Angels we fall not lower then the state of good men and prove like hollow vessels all sound and no substance all prattle and pretence without the soundness and sincerity of pure and undefiled Religion He that will rise to perfection must fall low in his own estimation 1 Pet. 5.6 Humble your selves If in all humility and obedience we keep within that line of duty which God in his good providence hath drawn about us he will in his due time exalt us to such a measure of gifts and graces as shall best conduce to the advancement of his service and our own salvation 11. Lastly he that will carefully avoid all erroneous opinions in Religion must not dwell so much in disputes and argumentations in the things of God as in the conscientious practise and careful obedience unto his most holy Laws 'T is not true Religion that is only notionary in the brain nor that a godly zeal that only dwels upon the tongue they must be also practical in the heart and have their influence upon the actions and manners of our lives conforming them to that all-perfect rule of righteousness which is the will and command of God There was never more talk and prattle of Religion and yet never less practise all the fire of holy zeal is spent in preaching and hearing disputing and wrangling and the maintenance of sects and factions whilest obedience to Gods Commandements lies a bleeding and the sincere practise of Christianity which is the life thereof is neglected all the sap of grace being wasted in the production of leaves no fruits of truly pious and charitable actions appear which is not the least cause of such universal apostasie from the Truth For whilest Religion is not setled in the heart and thence breaks forth into the actions of a holy life but floats aloft in the fansie and descends no lower then the ear or tongue to hear and talk of it thus it does but render the minde fickle and apt to receive the impression of every new and strange opinion how erroneous soever if it wear but the garments and appear in the colours of the Spirit of grace and truth It is also sad to observe how eagerly men contend for shadowes in the loss of the substance how strict and curious many are in smaller matters and things of indifferency whilest the essential duties of Christianity are slighted A spice of that old hypocrisie of the Scribes and Pharisees who paid tithes of mint cumin and anise but omitted the weightier matters of the Law judgement mercy and saith Mat. 23.23 There is no readier way to give stop to the current and stay the violent inundation of Heresies amongst us then that professors of Religion would be more careful of religious practises then studious of opinions more industrious to subdue their carnal and worldly lusts and to cherish all inclinations to pious and charitable actions then to move questions and raise disputes in religious matters undoubtedly more practise of Religion and less dispute about it would much wither the tares of error now in their full growth and make those holy orthodox truths appear in their proper lustre which are now obscur'd in the bustle of unnecessary contentions and lost in the confused heap of variance and vain opinions 12. There are two practical points of holy Christian Religion which are great antidotes and preservatives against the delusions of Satan if carefully and conscientiously performed viz Prayer and Fasting this being as 't were the body and the other the soul of true practical piety And the concurrence of these two together a religious Fast with a pure and fervent Prayer is armour of proof against the most violent temptations of Satan either to sinfulness or error when nothing else will enchain the Devil and quell his temptations he is cast out by prayer and fasting Mar. 9.19 Prayer is that whip which drives the Devil out of the temple of the Heart and Fasting makes this whip more sharp Oratio daemoni flagellum vigorous and piercing Prayer is that chain which ties up the Devil from the infusion of his seductions and deceits â—…junium orationem reborat Bern. and by fasting we strengthen the chain and make it hold 13. But a threefold cord is not easily broken If therefore we shall adde to our Prayers and Fastings Eccl. 4.12 the exercise of Christian Charity avoiding all malice and hatred all uncharitable censures bitter railings and envyings one of another which are too usual with persons of different perswasions and shall with all meekness of wisdome long-suffering and forbearance endevour each others instruction and direction in the waies of truth and holiness against such powerful spiritual weapons undoubtedly the spirit of error shall not have strength to prevail whilest through the mean of a lively faith these holy actions receive their efficacy and value from the
meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D.D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D.D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D.D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D.D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D.D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D.D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The
Philosophers And S. Paul by the help of his great learning and judgement Act. 17. confuted the Stoick Philosophers and Epicureans and maintain'd the truth of Christs resurrection which they denied witness also Justin Martyr a Philosopher maintaining the truth against that Philosopher and grand Heretick Valentinus so Tertullian a Philosopher against Marcion a Philosopher Origen against Celsus Chrysostome against Libanius Prudentius against Symmachus And many of the Fathers more by the help of Philosophy and humane Learning confuted the false positions of Heathen Philosophy and the many errors that from thence crept in and infested the holy Christian Religion So that 't is not against Philosophy and humane learning but the abuse of it to the forging and maintaining of false opinions that the Apostles admonition is directed objection 6 But against the present way of breeding up Ministers in Colledges it is yet further objected by the Enthusiasts that the very end of all such breeding is meerly to make a trade of the Ministery that they may get livings and preferments in the world The Scholars study for Benefices and Tithes and Degrees and the Priests teach for hire and the Prophets prophesie for money thus the holy Ghost is bought and sold and the office of the Ministery it self being Simoniacal is thereby unlawfull answer 'T is confessed That if Livings and preferments were the only end of our studies and endevours either for or in the work of the Ministery it were iniquity in us And although it cannot be denied but that some persons amongst us are too much guilty of this iniquity yet the guilt of some few and their ambitious and covetous desires do's neither first impeach the way of breeding in Colledges and Schooles nor yet secondly any way impugn the use and necessity of the Ministerial office As to the first not only under the Law the Prophets of the Lord both ordinary and extraordinary were generally such as were bred up in the Schools of the Prophets as before but under the Gospel we read of Christ himself that he had recourse unto the Temple where he sate amongst the Doctors hearing them and asking them questions Example ejus nobis ostendens ne infirmus docere quis oudeat si ille puer doceri interrogando voluit qui per divinitatu potentiam verbum scientiae ipsis doctoribus ministravit Lyra. Luk. 2.46 not that he who was the wisdome of the Father had need of any instruction from men but to give us an example by this gracious act of condescension first to hear and learn from them whom God and publique order has plac't over us before we presume to be the teachers of others As in temporall and civill affairs He to whom all things in heaven and earth do bow and obey was notwithstanding obedient to his parents and to Caesar that he might be unto us a pattern of the like obedience so in spiritual and divine things He who is the fountain of wisdome and truth vouchsaft notwithstanding to be taught by learn from the Doctors of the Law that he might be unto us an example to observe the same way of instruction and breeding Exemplified The example of S. Paul the great Apostle of the Gentiles bred up at the feet of Gamaliel his Divinity Lectures for the space of seven years together preached in the School of one Tyrannus hath both warranted and exemplified the joynt use of Philosophy and Divinity Lectures in our Colledges and the useful combination of humane and divine learning of humane Arts and divine Theologie Reason and Religion the one as the Handmaid and the other as the Mistresse or rather the Queen of saving knowledge and wisdome As to the second Those who either study to preach or preach what they have studied and learnt out of ambitious and covetous desires only as their intentions desires are best known unto God the Judge of all so to his just judgement 't is our Christian duty to refer them Bern. in cant Serm. 36. citat per. Th. Aq. Est in 1 Cor. 8.1 And herein 't is to be heartily wished that those pious and prudent directions of S. Bernard might by all students and preachers both be remembred and observ'd Necesse est ut scias c. He that will study aright for knowledge and rightly imploy it when he hath obtained it it is necessary that he consider and observe 1. A right order 2. A right endevour 3. A right end in his studies and spiritual labours And 1. He observes a right order who studies to know that first which is most conduceable to eternal salvation 2. A right endevour is observed when that is most earnestly laboured for which most tends to the inflaming of the soul with the celestial fire of holy charity 3. He observes a right end in his studies who studies not either 1. out of curiosity or 2. of vain-glory or 3. for filthy lucre and preferment or in a word for any sordid and worldly ends but only for the edification of himself and others For 1. there are some saith the Father who study to know only that they may know and this is a fantastick and misbecoming curiosity Others 2. study to know that they may be known and taken notice of for learned and knowing men and this is pride and vain-glorious ostentation against whom that satyrical lash of the Poet is directed Scire tuum nihil est nisi te scire hoc sciat alter Others 3. study to know that they may make sale and gain of their knowledge and this is filthy covetousness Others 4. do study for knowledge and widom for their own edification in the most holy Faith and this is prudence And others 5. study for the aedification of others And this is Charity Only the two last saith the Father abuse not their knowledge because for this end only they labour for knowledge that they may know to do good both to themselves and to others The necessity of learning as to the understanding of holy Scriptures will further appear by induction of particulars CHAP. X. The several parts of Learning required to the understanding of the holy Scriptures I. TO the right understanding of the true and genuine sense of Gods holy Word first The knowledge of Tongues and Languages is requisite For tongues are the gates of knowledge or the doors to the house of wisdome and as ordinarily no man enters a house but by the doors thereof so no man how piercing soever his understanding be can enter the cabinet of divine mysteries contained in holy Scriptures but by some insight in those languages wherein they were written For 1. 't is not enough to see these waters of life in their streams except we see them also in their fountain not only as they are severally and variously translated by men but as they are the immediate dictates of the Spirit of God for as waters are more clear in the fountain then in the stream so
the holy Scriptures appear more clear and intelligible in the Original and fountain Language then as they are conveighed unto us in the stream of Translations into other languages 2. The holy Scripture is full of Metaphors Multa dicuntur in sae Script 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnis metaphora si de alia in aliam linguam transferatur ad verbum quibusdam quasi sentibus orationis sensus germina suffocantur Hier. in Eph. 4 and as Hier. observes When a Metaphor is transferred out of one Language into another if it be done exactly and to a word it loses its proper emphasis and the sense and fruitfulness thereof is stifled and choakt 3. There is no Translation how accurate soever can in all words and phrases punctually agree with the Original because there are but few words to be found in any language which have not divers significations II. The knowledge of Geography History Arts and monuments of antiquity For 1. The holy Scriptures being the Language of other Countreys how shall they understand them that know nothing of the situation of those countreys and places or of their rites and customes particular idiomes phrases and proverbial speeches which must needs seem strange improper and insignificant to them who know no more but the ordinary places customes and expressions of their own nation 2. The Scriptures are of all books in the world the most ancient now as times do alter and vary so do the customes and constitutions actions and affections manners and proverbial sayings of all people alter also hence the 14. chapter of the 1 Cor. is so hard to be understood Because those customes are so long since out of date And this may seem to be one reason why God in his wisdome hath so often altered his waies of dispensation and the revelaton of his truth unto his Church and 't is the ground of that wise direction of the Father Distingue tempora intelliguntur Scripturae he must warily distinguish betwixt ancient and modern times that will rightly understand the Scriptures III. The knowledge of Rhetorick Logick c. by the help whereof we are enabled to take notice 1. Of those tropes and figures and metaphorical expressions whereof the holy Scripture is full to know what is properly and what figuratively expressed what is the literal and what the mystical sense therein what is delivered by way of History and what by way of parable and similitude what by way of command and what by way of counsel to compare the more obscure and dark places with the more plain and perspicuous the like saying in one place with its like in another and the differing and unlike with its unlike and differing expression 2. To observe the causes and grounds the scope and drift of every saying with the reasons and arguments to enforce it and warily to distinguish betwixt the substance and circumstances of each command and admonition 3. By way of Logical Analyse to open divide and resolve the holy Word into its proper parts that each who hears and reads the same may know his own portion and what particularly is applyable to him An art which Timothy was commanded to study for Study to shew thy self approved a workman that needeth not to be ashamed rightly dividing the word of truth 1 Tim. 2.15 IV. The knowledge of natural causes vertues operations and effects which is the sum of Natural Philosophy For 1. The holy Scripture as well sets forth unto us the works of God Adore scripturae plenitudinem quae mihi factorem manisestat facta Tert. cont Herm. as his words of command admonition c. Witness the history of the creation Gen. 1. which is in it self a little epitome of all natural Philosophy and the admirable discourses of Gods works in the book of Job and in the Psalmes of David and many other places and this because the works of God are as the great Basil styles the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of Gods knowledge 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 Rom. 1.20 The most wise God who hath revealed himself unto us in his works as well as in his word hath also used the one as a means to illustrate and clear the meaning of the other so that as the word of God sets forth his marvellous works so by his works and by similitudes and resemblances taken from his creatures he teacheth us in his word both the knowledge of himself and of his holy will touching the waies of his worship witnesse the manifold commands and admonitions expressed under the notion of several creatures The Oxe and the Asse the Stork the Crane and the Swallow Isa 1.3 To exemplifie but in one text which is also a positive command of the Gospel Mat. 10.16 Be ye therefore wise as Serpents but innocent as Doves He then that knowes nothing of the nature of the Serpent and of the Dove how shall he understand the meaning or yeeld obedience to this command And that very appearance of the holy Ghost in the shape of a Dove upon our Saviour Mat. 3.16 Act. 2.2,3 and in winde and fire upon his Apostles implies the necessity of this price of humane Learning to understand something of the properties of that creature and of these elements to understand aright the several qualifications of the holy Ghost V. The knowledge of moral Philosophy for rightly to understand the nature properties c. of moral vertues must needs conduce exceedingly to the right understanding of the perfection and excellency of spiritual graces the one being but the elevation and raising up of the other to an higher pitch of perfection The light of nature being not extinguished but made more clearly seeing by the light of Grace And the guidance of natural reason being not abolisht 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mart. Diol cum Tryph. but rectified perfected and confirmed by the dictates and commands of the holy Christian Faith Therefore Justin Martyr stiles Philosophy meaning I believe natural and moral Philosophy as subservient to Divinity The greatest possession and most acceptable unto God as the means whereby we are brought to the knowledge of God and of his holy will CHAP. XI Of the Analogie of faith and the Doctrine of the Church TO the right understanding of holy Scriptures 't is further required to know what sense and meaning the ancient Fathers the learned and pious Doctors of the Church in all ages have given of them for no Scripture is of private interpretation But interpreted and understood it must be according to the general Canon or Analogie of Faith that faith which was once given to the Saints by the Apostles the articles whereof are summarily comprehended in the Apostles Creed That Faith which so delivered and received hath been preserved and maintained Vinc. vir semper