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 fowed 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. 26. 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 being a grace or fruit of the Spirit and reckoned amongst them also Gal. 5.22 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 pust 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 but by our own too too credulous fancies and apprehensions Rom 10.6 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 that is to be exceedingly fervent and forward 1 King 19 1â— earnest and desirous by all possible waies and means to advance the religious worship and service of God but to be so factions 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 Vincenâ—â— 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 elash 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
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 Col. 2.18 which they have not seen being vainly puft up by their fleshly minde 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 and error also and he that hath it shall powr out abominations Ecclus. 10.13 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 religions 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 blesting 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 If license were given to every man Eccl. polit l. 5. sect 10. 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 that by the guidance of this twofold light thy Word without and thy Spirit within both our outward and inward man may be directed in the waies of thy service and of our own salvation through Jesus Christ our Lord Amen The Ground and general Heads of the ensuing Discourse 1. THere were never any times wherein that admonition of S. Peter was more necessary to be observed by all careful and conscientious Christians Be sober and vigilant for your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 1 Pet. 5.8 2 There are two waies whereby the Devil working upon mens frailties and upon their extravagant lusts and passions doth devour or destroy their souls 1. By blinding their understandings whereby they become apt to be seduced to the entertainment of errors and belief of lies 2. By poysoning their affections with the false paint of worldly vanities whereby they are ininveigled
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 Spiritus Sanctus est lumen illuminans sanctus sanctificans â—onav 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 Inter illam generationem hanc processionem distinguere nescio non valeo Aug. 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 Isid ibid. Hoc autem interest saith Isidore 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 prooedens 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 Thirdly 3. Distinct 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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 In quo quis animum intendit Ambr. 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 fine 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 the soul that animates us being the grace of his Spirit Rom. 12.5 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 remiunt dona spiritus imperiâ—i aliis quae non pro se sed pro aliis acceperâ—â—â— ipsa sibi plerumq dona adimunt â—tunque 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 unprogitable 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 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 servemus 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 ordianed 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 Ephes 4.8 Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men not unto all men Exod. 4.8 9 10 11 12. but unto some only these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain these gifts to some few whom he selected from the rest of mankinde as conveyances of the Gospels light unto others for so it followes immediately only a parenthesis betwixt which breaks not the sense He therefore gave some to be Apostles and some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ implying
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 who also continually goeth about like a roaring Lion seeking whom he may devour 1 Pet. 5.8 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 active and forward to counsel advise admonish Mat. 18.15 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 consened 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 But thus the Devil transforms himself into an Angel of light 2 Cor. 11.24 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 For prophesies of old time came not by the will of Man 2 Pet. 1. ult 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 Clos oâ—d 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 boast of the holy Spirit Chrys reference Juello in Apolog eccl Anglic 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 cut 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 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
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 slight are devout and fervent prayers divine and celestial meditations and desires CHAP. X. Of the means to obtain the true Spirit of God THE holy Spirit of God which in the shape of a dove 4. Gen. 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 and filled the Apostles of Christ extraordinarily and miraculously with his heavenly Act. 2. 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
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 Jam. 1.18 Joh. 1.17 by the Word of truth And Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ 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 â—â—4 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. 10.14 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. 3.16 denoting unto us Mat. 3.16 Remig. that by the virtue and power of Baptism not only the heavens are opened 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 flesh is meat indeed and my bloud is drink indeed Joh. 6.55 He that eateth my flesh and drinketh my bloud dwelleth in me and I in him 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. â— 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 aclivorum 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
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 now 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 for as the judicious Hocker observes Since God himself hath therefore revealed his will Ece polit l. 1. sect 14. 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 fully 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 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 Autichrist 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
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 not all flesh can contain the Spirit of God Ad dive sa dona respicit non ad minutionem substantiae Gloss ordin in Loc. 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 aâ— 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 Hypecrites 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 To every man is given the manifestation of the Spirit to profit withall 1 Cor. 12.7 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 Answ 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 the Spirit in the word Joh. 1.9 That was the true light which lighteth every man that cometh into the world Joh. 1.9 From whence 't is urged That every man hath a light within him displayed from Christ the true light of the world whereunto if he give heed he shall not need any outward illuminations or instructions from men for this is the work of Christ himself and himself hath sufficiently done it Answ 'T is with all reverence and thankfulness acknowledged that Christ is the fountain of every perfect illumination Non quianullus est hominum qui non illuminatur sed quia nisi ab ipso nullus illuminatur Aug. Siâ—ut nemo à seipso esse sic nemo à seipso sapiens esse potest Beda whether natural spiritual or eternal But yet the words are not so to be understood as if every man
and sacriledge These censers saith the Father are a figure of the holy Scriptures wherein Heretiques offer strange fire by imposing a strange sense and distinct from the minde of Gods Spirit therein which is so abominable unto God that 't is commonly the ruine of the Authors and abettors thereof But yet if we bring these brazen censers to the golden Altar of God and compare the strange fire therein with the true fire from heaven the lustre of the one will appear more clear and eminent through the false and counterfeit glosse of the other for as that maxime is true in general Contraria inter se opposita magis elucescunt All contraries by their mutual opposition do more clearly shew themselves so this in particular also is as true veritas falsorum comparatione magis fulgebit Truth when compared and opposed to falshood appears like gold from the dross when tryed in the fire more illustrious and shining 'T is one reason therefore why holy catholick doctrine is so much besieged and impugned by heretical gainsayers and tares of erroneous opinions are intermixt with the pure grain of sincerity and truth vizâ— That tho holy faith might not loose its gloss and lustre but appearing like it self clear and perspicuous might more effectually conduce to the illumination of our souls 3. The holy faith by the opposition of Heresie is elevated and raised to a higher pitch of perfection and the mysteries thereof become thereby to be more acutely handled more narrowly sifted and throughly considered whereas otherwise like children we should ever be content with milk and neglect the more solid and substantial food Haereticos permisit Deus ne semper lacte nutriamur in bruta infantia remaneamus Aug. Trâ—ct 36. in Joh. resting in generals and not descending to the discussion and right understanding of particular truths So saith the Father God therefore suffers Heretiques amongst us that we might not alway be nourished with milk and continue for ever in the more brutish estate of infancy 4. The holy faith by the opposition of Heresie is the more confirmed and strengthned even as trees shaken with the winde take the faster hold and are thereby more firmly enrooted in the earth so the more the foundation of our faith is assaulted and shaken by the gusts of heretical opinions the faster hold is taken and more firmly the principles of holy truth are enrooted in our hearts Nor is this the weakest argument to perswade us of and confirm us in the truth of all the Articles of the Christian faith that notwithstanding the several oppositions of Heresies in all ages many whereof have for the time so prospered and prevailed as to infect the greater and more eminent sort of Christian professors yet the true faith hath ever in the end triumphed over them they have dasht themselves in pieces like waves against a rock have broken into a foam and vanisht into smoke for magna est veritas praevalebit As for truth it endureth and is alwaies strong it liveth and conquereth for evermore Esd 4.38 The second general end why God permits Heresies is in respect of the professors of the holy faith And these being of two sorts good and bad either such as are sound grain or else such as are empty chaffe therefore he suffers the fan of temptation to passe over all by the assaults of erroneous opinions that the one might be distinguisht from the other that the corn might be winnowed from the chaffe the wheat separate from the tares and sound orthodox Christians might be known from the un sound hollow-hearted Chrys Hom. 19. in Mat. 7. hypocritical professors of the faith That the evil may not be crowned with the good therefore God sends temptations saith the Father and that the good may not perish with the evil therefore he commands us to beware of false Prophets 2. The reason why the unsound and sinful professors are tempted and by temptation overcome by the assaults of erroneous opinions in Religion is by the just judgement of God permitted for a punishment upon them for as it is in the way of sinfulness one sin is commonly the punishment of another God most justly withdrawing the assistance of his divine grace from such as wilfully transgress his most holy Lawes Peccatum quod non per poenitentiaÌ„ diluituâ— mox suo pondere ad aliud trahitur Greg. So that when sin saith the Father is not washed away with the tears of repentance the weight thereof sinks the soul into the puddle of following sins His own iniquities shall take the wicked himself and he shall be holden with the cords of his sins Prov. 5.22 So it is in the way of Error they who receive not the truth in the love and life thereof which is sound and sincere obedience thereunto For this cause God shall send them strong delusions that they should believe a lie that they all might be damned who believed not the truth but had pleasure in unrighteousness 2 Thess 2.10 11 12. So Saul for his disobedience 1 Sam. 15.22 23. The Spirit of the Lord departed from him and an evil spirit from the Lord troubled him 1 Sam. 16.14 So Ahab for his many abominations refused to ear â—â—hthe voice of the true Prophet Micaiah and listned to false Prophets to his own ruine and destruction 2 Chron. 18. And so Judas whose faith in Christ was never sound but his Religion lay in his purse not in his heart was therefore suffered to be tempted and eternally ruined by that temptation to betray his Master 3. In respect of the sound and sincere professors of Christianity God permits Heresies for many useful and profitable reasons 1. That those smaller errors and mistakes wherewithall through ignorance or misperswasion the understandings of many good men are infected might by the opposition of Heresies be cleared and done away and the chaffe by the fan of temptation be winnowed Datam scimus Sa anae potestatem ut servos Christi cribâ—aret ut quod de trinco inveniri pâ—ssit hâ—rreis â—ungeretur quod de his ad ign um alimenta transiret Anacleti epist and sifted from the purer grain so saith an ancient Father of the Church We know that power is given to the Devil to winnow and sift the servants of God that what is found to be sound and good wheat might be gathered into the barn and carefully treasured up in the stedfast belief thereof and what proves but chaffe and fit for the fire might be shaken off The inundation of heresies being one of those fiery trials whereby every mans work shall appear whether it be gold silver and precious stones to be continued or whether no better then wood hay and stubble which too often is built upon the same foundation with the other and to be consumed 1 Cor. 3.11 12 13. 2. Heresies are permitted to scoure off the rust of idleness sloth negligence and carelesness in matters of faith they
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 3â— 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 false 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 hâ—e callidè sub spâ—cie religionis decipiemes Gloss interl 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 craftily deceiving under the shew of Religion 3. There is in some men a more natural disposition to strictness and austerity of life then others have and there is a natural quickness and volubility of language and a natural ardour and fervency of minde wherewith some men are endowed more then others which are not therefore infallible tokens that all opinions such persons maintain are orthodox and true Scultetus tels of an arch-heretique in Germany cal'd Swenchfield Abrab Scult annual eccles a great Sect-master who amongst other extravagancies held many blasphemous opinions touching the Scriptures and yet this man did ardentes ad Deum preces creberrimè fundere was both very fervent and very frequent in his prayers unto God Hacket who was executed for blasphemy in the daies of Queen Elizabeth is reported to have excelled so much in the gift of extempore prayer that his disciples did believe him to be altogether inflamed with the Spirit of God and that his expressions were immediately from the Spirit and that there was nothing he might not obtain from God by his prayers Basilides the great Duke of Muscovy was very much exercised both in Prayer and Fasting and very severe towards others under his command that did not