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
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
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
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
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
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
of its own ignorance and sinfulness sees more clearly the secrets of Truth but if once it apprehend and gather a self-conceited whiteness and purity of holiness and wisdome 't is excluded from the light of celestial knowledge For so much the lesse doth any man perceive the light of truth by how much he is by pride exalted and puft up with conceit of his own understanding There be too many in these sad times of such universal delusion that think themselves very wise and great proficients in Religion if they can but talk and wrangle and hold discourse to and again of religious matters such discourse is too often also in Scripture phrases either not understood or else wrested and perverted and tends ordinarily to the crying down of some religious practise or ancient custome of the Church though it be not only innocent but useful and edifying expressions and arguments of this nature the devil is ever ready to suggest to the mindes of men and to whet and smooth their tongues to run on readily in such kinde of unprofitable and destructive effusions which puffes them up with fond conceits of their knowledge and understanding in the waies of God till professing themselves wise they become fools and wax vain in their imaginations and their foolish hearts be darkned so that they cannot see the light of truth through the mist and imperfect glimmering of their own conceited knowledge Thus the Devil himself was lost in the bottomless pit of error and eternal confusion his knowledge which was so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciens Aug. that from the excellency thereof he derives his name in Greek puft him up and made him swel with pride till he burst out into flat rebellion against his maker they then that will not fall into the same condemnation must give ear to these directions of the holy Ghost Prov. 3.7 Lean not to thine own understanding for many are deceived by their own vain opinion and evil suspicion hath overthrown their judgement Ecclus. 3.24 Wo unto them that are wise in their own eyes and prudent in their own sight Isa 5.21 Be not therefore wise in their own conceits Rom. 12.16 with many more places to the same purpose 7. From whence will follow another rule of direction for the avoiding of errors That we entermeddle not with those mysterious points of Religion nor yet with those harder places of holy Scripture which are above the reach of our understanding For all such over curious entermedlings coming from pride and self-conceited wit begets such an exorbitance in the spiritual man as surfetting and drunkenness in the natural For when men overweening their own judgements will presume to pry into those secret mysteries of godliness and portions of holy writ which their understandings cannot fathom nor their judgements digest hence ariseth a giddiness of minde this makes them reel to and fro and stagger like drunken men being tost with every winde of doctrine how strange new and fanatick soever which I may not improperly call a spiritual drunkenness with the wine of Gods Word or a surfet of the bread of life 'T is the grand epidemical disease of the times and the too too fruitful dam of many of those abortive sholes of erroneous opinions that swarm amongst us So saith the Apostle of such as are beguiled into a false worship They intrude into those things which they have not seen being vainly puft up with their fleshly minde Col. 2.18 out of pride and an overweening conceit of their knowledge and judgement they presume to meddle with what the understood not and so were cousened with falsities and lies To avoid this mischief take for example the Prophet David Psal 131.1 Lord mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Advice to the same purpose the wise Syracides gives us Ecclus. 3.21 c. Seek not the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see with thine eyes the things that are in secret be not curious in unnecessary matters And if you desire advice herein yet more authentick see Rom. 12.3 For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly or to be wise with sobriety And this wisdome with sobriety consists of three particulars 1. Not to profess or boast of more knowledge and piety then God hath really and truly endued us withal Ecclus. 3.25 2. Not to boast of that little knowledge and goodness which really we have Rom. 11.20 3. Not to lean to our own understanding Prov. 3.5 But to submit our judgements to the judgement of persons that have more understanding then our selves remembring that even the spirits of the Prophets are subject to the Prophets 1 Cor. 14 32. And that they who had the gift of Prophesie were commanded to submit their doctrine to the judgement of others 1 Cor. 14.29 And undoubtedly he is a man of the best judgement saith the Italian proverb that trusts not to his own judgement 8. But yet though we must submit our judgements to our superiors 1 Joh. 14.1 we must not be too credulous nor believe every one that saith he hath the Spirit no not of the Ministery Rom. 16.18 especially in these evil daies wherein many salfe prophets are gone forth into the world who with cunning words and fair speeches deceive the souls of the simple If we judge according to the outward appearances of men and think because they are very zealous in their waies and strict in their life and spiritual in their expressions that therefore they are in favour with God and know his minde and are partakers of the Spirit of Truth we shall be sure to be cousen'd Because 1. Such are generally the professions pretences and appearances of all Heretiques and Schismatiques 2. The pretences and appearances of such are generally more fair plausible and zealous then ordinary And the more forward and zealous they are in justifying their own sect and ascribing to themselves infallibility the more false and counterfeit commonly they be this being the very way whereby the Devil doth by his instruments insinuate all his delusions and lying vanities even under the plausible pretences of seeming holiness forward zeal and more then ordinary strictness and austerity of conversation And no marvail for Satan himself is transformed into an Angel of light therefore 't is no great thing if his ministers also be transformed as Ministers of righteousness 2 Cor. 14.15 i. e. saith the Glosse 〈◊〉 collidè sub specie religionis decipientes Gloss interl craftily deceiving under the shew of Religion 3. There is in some men a more natural disposition