severally as He will v. 11. to some in a greater and to some in a lesser measure And in this Gift S. Peter did very mnch excell S. Philip. For so 't is obvious to collect from the 8 th of the Acts by comparing the 13 th with the 23 th verse § 3. Now whatever can be meant by the Subjects of Triall we are to make whether Churches or Church-men whether Prophecies or Prophets whether Doctrins or Doctors whether Inspirations or men Inspir'd or every one of these equally however different they may be or inconsistent with one another 't is plain they All pretend alike unto the same Spirit of God And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Try and prove them says our Apostle whether they are what they pretend whether really they are Gold or do but eminently glister whether they speak by Commission and as the Oracles of God or onely run ere they are sent inspir'd by Avarice and Ambition and by the Impulse of the Devil whether they teach the sound Doctrins of Christ's Apostles and of his Church whose Faith and Doctrins we are to follow or are but some of the foolish Prophets in the 13 th of Ezekiel who follow their own Spirit and prophesie out of their own Hearts are like the Foxes in the Desarts have spoken Vanity and seen Lies saying The Lord saith and the Lord hath not sent them In any case we must try them of what sort they are § 4. Nor must we onely try Them but we must also try the Rule by which they All are to be tried For severall Tests and Rules of Triall who are true or false Teachers and which Doctrins are right or wrong have been lately set up to the hurt of Souls by the Two sorts of Enemies whereof I spake in the beginning to wit the Pretenders to Enthusiasm and the Disciples of the Leviathan The first of these will allow of no other Test than the Sturdiness and Strength of their own Perswasion which it is their will and pleasure to call The Testimony within them And by running in a Circle they grow so giddy that the longer we Catechize the more we lose them And 't is worthy to be observ'd how they wrest and misapply the Word of Life to their Destruction For If we ask how they know they have a Testimony within them from God the Holy Ghost We know it say they by This that God hath given us of his Spirit If we ask how they know that He hath given them of his Spirit We know it they say by This that we cannot sin If we ask how they know that they cannot sin their Answer is We are born of God If we ask how they know This We know it they will answer because we have a new Name given us which no man knows but He that hath it If we ask how they know of a new Name given them they will answer We know it by that Spirit which dwelleth in us If we ask how they know the Spirit of Truth from the Spirit of Errour their Answer is still at hand and still out of the Scriptures He that knoweth God heareth us and he that is not of God heareth not us If we ask them for a Witness whereby to prove it The Spirit their Answer is beareth witness with our Spirits If we bid them produce their Witness He that believeth they will say hath the witness in himself If we call for any Witness of men they tell us The Witness of God is greater Thus they argue by their Circular and Identical way of discourse They have the Holy Spirit of God because they are forsooth assured and assured of it they are because of the Spirit which dwelleth in them So strongly does the Spirit of Perverseness shew it self in such as are delivered up to believe a Lie For that is sometimes the case 2 Thess. 2.11 The other Enemies of Religion who are withall by much the worst in a derision and contempt of supernatural Revelation will have no better Test of true and false Prophets or of right and wrong Doctrins than the Warranty and Allowance of the Sovereign Powers in every Kingdom and Commonwealth of whatsoever Denomination throughout the world Which Position of the Leviathan fetcht as 't is from Iaponia and there from the Sect of the Ienxuani is so prodigiously absurd that it either makes no difference 'twixt Right and Wrong and infers True and False to be a couple of empty words which signifie nothing or the same thing the Will and Pleasure of the Prince or else infers this Contradiction that the same Things and Persons are in severall Times and Places both True and False So that according to This Position the Christian Religion was a false one under all the Heathen Emperours who did publickly prohibit the Teaching of it yet a most true one under Constantine surnam'd the Great and under all the following Emperours who strictly commanded it to be Taught Iesus Christ with Mr. Hobbs must have been a false Prophet as not approved of by Herod and the Then-Emperour of Rome whilst Mahomed must be a true one because allow'd by the great Sultan supreme Governour of the Turks The Will and Pleasure of the Prince being set up by That Monster as the sole Touchstone or Criterion whereby a Prophet or a Doctrin or a Religion is to be try'd None says He but a Sovereign in a Christian Commonwealth can take notice what is or what is not the Word of God A greater power than is ascribed by the Iesuites themselves either to the Bishop or Church of Rome a power to abrogate the old and as often as he will to make a new Canon of Scripture or none at all § 5. Had such Seducers of the people appear'd in publick among the Iews a present Death without Mercy had been inflicted as the wages of Their Iniquity Deut. 13.5 and ch 18. v. 20. The Setters forth of new Doctrins in that Mosaical Dispensation could not escape their publick Trials in the Great Parliament of Israel they call'd The Sanedrim and were condemn'd as false Teachers either to be strangl'd or ston'd to death Yea though they had shewn Signs and Wonders and though their Signs came to pass too yet could it not exempt them from suffering Death in case they tended to seduce the silly Admirers of their Wonders to worship Idols or any other way to enervate the Law of Moses which none could be allow'd to doe and yet be thought a True Prophet unless he could doe as real Miracles as Moses and give as cogent Demonstrations as Moses had given of his having been inspired and sent by God Therefore None but the Messias who out-did Moses and that as well in point of Miracle as in Holiness of Life and in illustrating or compleating the whole Moral Law could lawfully abolish the Ceremonial Yea even Those Divine Prophets or Men of
for ought I can collect from the words of Christ Matth. 23.14 and by the words of S. Peter 2 Pet. 2.9 10. If they who hate our Congregations and way of Worship because they judge the Holy Ghost to have forsaken our Meetings and to dwell onely in theirs or because we do not easily shut the Door against Sinners till by Authority authoriz'd though they are under the Reputation either of Drunkenness or Whoredom or any other the like Scandalous and Deadly Sin but not under the Sentence of legal Excommunication till when we cannot lawfully shut them out from our Communion I say if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inwards or duely reflect upon themselves and compare those Sins which the Devil never commits with those several other Sins which are proper to him If they would not onely observe but also remember and consider and religiously lay to heart the terrible Emphasis and force S. Peter puts on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying of Them who despise Government that they are chiefly or most especially reserved by the Lord unto the day of Iudgement to be punished and the most formidable Importance of That Greater Damnation which our Saviour has denounced against those Hypocrites who for a Pretence do make long Prayers I say again if our dissenting separating Brethren in love and pity to whose Souls we pray preach for their Conformity would have the Patience and the Humility to chew enough on these things They would think with more Charity of our Communion and with less Arrogance of their own They would not separate from us Then unless for contrary Inducements than now do move them They would separate from us Then in an humble opinion of their own Vileness saying from the heart with the meek Centurion Lord we are not worthy that Thou shouldst enter under our Roof and are by consequence unworthy to have admittance under Thine They would not separate from us Then unless in the Spirit of S. Peter afraid to approach unto Christ himself with a Depart from me O Lord for I am a Sinfull man They would not separate from us Then like those Idolaters in Isaiah with a Stand farther off come not near to us for we are holier than you But rather like the Lepers under the Law of Leprosie would cover their faces with Confusion and stand aloof from God's House accusing themselves of their Vncleanness or like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Primitive Times of Discipline falling down flat upon their faces not in the Church but the Churchyard at an humble Distance would beg the Charity of Their Prayers whom they saw entring into God's House at the Times of Prayer Were they such Separatists as These and from such a Principle as This from the excesses onely of Meekness and not of Pride we should receive them with the Embraces of Arms and Hearts we should readily afford them even the Right hand of Fellowship we should conclude the Holy Ghost had so descended upon their Souls as once he did upon the Heads of the 12 Apostles or rather upon the Hearts of thâ—se 3000 who at S. Peter's one Sermon were added to them Though not in the Edifying Gifts which were bestowed upon the former yet in the Sanctifying Graces which were infused into the latter § 12. But having spoken enough already of Trying the Spirits in other men I think it fit to say something of Trying them also in our selves For considering the words of the Prophet Ieremy The Heart of man is deceitfull above all things and that 't is given to very few few I mean in comparison to know what Spirits they are of I guess it concerns us all in general and every one of us in particular to resume the whole Text and bring it home unto our selves to search and try our own Hearts and to examin our own Spirits whether or no they are of God 'T was the Precept of Pythagoras to every man of his Sect that he should bring himself to the Test or call himself to an Accompt every Evening of his whole Life with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what he had done in That Day which he ought to have omitted and what good thing he had omitted which 't was his Duty to have done Nor was he to suffer himself to sleep till he had made up this Reckoning three several Times So 't was the Precept of S. Paul in his ad Epistle to the Corinthians Examin your selves whether ye be in the Faith meaning That Faith which does work by Love all manner of Obedience to the Law of Christ's Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prove or try your own selves whether ye have not yet received the True Faith of Christ or whether having once received ye still retain it Know ye not your own selves how that Iesus Christ is in you except ye be Reprobates So S. Paul reason'd with his Corinthians and so must we with or within our selves Know we not that Christ is in us by the Presence of his Spirit and by the Power of his Word and by the evident effects of His Operation Such as our Sorrow for our sins past our hatred of our selves in Remembrance of them and our stedfast Resolutions of better life Know we not that Christ is in us by such Evidences as These If we do Then let us treat him in such a manner as may become so Divine a Guest But if we do not we have some reason to fear lest we have sinn'd-away our Saviour as arrant Reprobates and Castaways as men unworthy to be call'd Christians as men who either are not at all Regenerate or else are fallen from That State of Regeneration which we were in or to express it with S. Paul as men who have received the Grace of God in vain And as it concerns us on all occasions to try the Spirit which is in us whether 't is a good or an evil Spirit so most especially does it concern us at such a Time as This is when we Tread in God's Courts to offer up the Gospel-sacrifice of Supplication and Thanksgiving to hear His Word to partake of his Sacraments Duties equally belonging to the first Sunday of the month For the Bread of God's Children must not be cast unto the Dogs and the Food which is Spiritual belongs to Them onely who can spiritually discern it and who live not after the Flesh but after the Spirit I do not mean after every Spirit for there are many more than good as I shew'd before but after The Spirit that is of God The Spirit of Holiness and Truth The Spirit of Vnity and Love The Spirit of Meekness and of Order The Spirit of Singleness and Sincerity The Spirit of Wisdom and Vnderstanding The Spirit of Counsel and Ghostly Strength The Spirit of Knowledge and true Godliness and lastly The Spirit of God's Holy Fear as the divine Prophet Isaiah expresseth him resting upon Christ of whom the good King Hezekiah was but a Type in That place Unto all which if I should add The Spirit of Promise with S. Paul and The Spirit of Prophecy with S. Iohn The Spirit of Grace with holy Zachary and The Spirit of Glory with S. Peter I should but say The same Spirit in the vindicating of whom from the many False Spirits which in this last Age especially have been debauching the Christian World I have imploy'd the little Time which is allow'd for this Part of our Morning Service To Him therefore with The Father in their Unity with The Son Sing we Hosannahs and Hallelujahs Blessing Glory Honour and Power To Him that liveth for evermore Vide Haeresin Ienxuanam apud Massaeium l. 16. * Vid. Arrian Epict. l. 3. c. 29. l. 4. c. 5. Plotin Enn. 3. l. 2. Joh. 4.24 * p. 214. * 1 King 13.1 * Deut. 13.1 3. * 2 Pet. 1.21 ch 2. ver 1. Ezek. 13.2 3 4 6 8 c. * 1 Joh. 4.13 * 1 Joh. 3.9 * Ibid. * Rev. 2.17 * Rom. 8.11 1 Joh. 4.6 * Rom. 8.16 1 Joh. 5.10 ver 9. Leviath p. 36. 169. Ibid. p. 232. Leviath p. 250. Deut. 13.1 2. 1 King 13.4 6. 1 King 18.38 40. 2 King 5.15 Num. 16. * Mar. 16.16 Act. 5.31 Ibid. Joh. 14.17 1 Pet. 2.13 Rom. 13.1 Heb. 13.17 1 Joh. 4.6 Act. 8.9 11. Gal. 3.1 Rom. 1.4 18. * Vid. Les Provinciales 5.6 Caramuel de Theologiâ Fundamentali p. 71 72. Escobar Theol. Moral Tom. 1. l. 2. c. 2. p. 34 39.4â—.160 c. a Mar. 5.8 b Eph. 4.3 4. Mar. 5.9 Rev. 12.9 1 Cor. 4.12 1 Cor. 14.23 Rev. 9.11 Eph. 2 2. Joh. 8.44 2 Cor. 11.14 Isa. 11.2 * Matth. 15.6 Mar. 7.13 Rom. 11.8 Isa. 29.10 Gal. 5.22 23. Gal. 5.19 20 21. * Troppo confina la Virtu col Vitio 2 Thess. 2.9 2 Cor. 11.14 Matth. â—4 24 Exod. 7. c. 8. Vin. Lit. c. 15. 2 Thess. 2.3 9. Matth. 24.24 Matth. 7.22 Matth. 23.14 Matth. 4.4 6. Quomodo ob Religionem Magni quibus Magnitudo de irreligiositate provenit Tertull Apolog. cap. 25. p. 56. * apud Prudentium ad Valentin Si Romanae Religiones regna praestant nunquam retro Iudaea regnásset Despectrix communium istarum Divinitatum Tertull Apol. c. 26. p. 57. Hieron ad Marcellam Philostrat l. 3. * Maffaea Hist. Ind. l. 12. p. 319. l. 14. p. 398. 1 Cor. 7.31 Ideo me exultare noveriâ—u quia ad huc Sanctus per totum Seculum adorator 2 Pet. 2. 9 10. Matth. 23.14 Luk. 7.6 Isa. 65.2 5. Lev. 13.45 46. Act. 2. 41. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 13.5 Isa. 11.2 Eph. 1.13 Rev. 19.10 Zech. 12.10 1 Pet. 4.14
Ignorant and the Vnstable who for want of due Knowledge or of sufficient Consideration are like Clouds without water carried about of Winds as S. Iude describes them I shall be carefull that every Part of the Test or Criterion I am to give may be short and yet easie and I hope without all Question The several Parts of the Touchstone will be no fewer than 6 or 7. Nor are the Spirits to be try'd by any one or two of them but by All put together whether or no they are of God First The Spirit that is of God is the Spirit of Truth And therefore if any man who is outwardly of a seeming good Life is yet of very ill Iudgement in Fundamentals in Points essential to Christianity as in the Doctrin of Obedience to every Ordinance of Man to the Higher Powers to Them that have the Rule over us and do watch for our Souls a Doctrin running in a Vein throughout the Body of the Gospel and essentially belonging to All Religion especially if he ascribes to a sinfull man not to say The Man of Sin That Incommunicable Attribute of God himself Infallibility and gives to every Priest the Privilege to doe a much greater Miracle than ere was done by Christ Himself so far forth to transubstantiate a piece of Bread as first to make his own Saviour and then to eat him He must needs be misinstructed by the Spirit of Errour and Fascination the Spirit with which he is bewitch'd as S. Paul speaks to the Galatians let his outward Conversation be what it will let his visible Course of life be never so plausible or severe Next The Spirit that is of God is the Spirit of Holiness and Purity as well as Truth And therefore if any man who is Orthodox is at the same time Dishonest of some good Opinions but evil Practice does hold the Truth but in unrighteousness especially if he takes upon him by That Viper of Morality and all Religion the Iesuites Doctrine of Probability not onely to allow but to incourage and abett the grossest Villanies in the World without exception He is not season'd by the Holy but the Vnclean Spirit let his Orthodoxie of judgement as to some Fundamentals be what it can An honest Heathen is not so bad as a Christian Knave Thirdly The Spirit that is of God is the Spirit of Vnity and Love And therefore if any sort of men shall take upon them to be Reformers by making Schism by dissolving the Bond of Peace wherein the Vnity of the Spirit is to be kept and shall crumble Religion into as many small Parcells as the Caprices of Idle men shall have the liberty to suggest especially if they shall labour to separate Subjects from their Sovereign by absolving them from their Oaths of Christian Obedience and Fidelity or by instructing them to swear with a Design to be forsworn They are miss-led by That Spirit whose Name is Legion even the Spirit of Division That old and cunning Serpent which deceiveth the whole World Fourthly The Spirit that is of God is the Spirit of Meekness and of Order And therefore if any despise Dominion and speak evil of Dignities and in pretense of being the Meek ones who are by right of Promise to inherit the Earth demurely tread upon Crowns and Crofiers and love to be levelling with their Feet whatsoever according to God's special Providence does overtop them by Head and Shoulders especially if they presume to place the single Bishop of Rome above General Councils invest him with a Power to excommunicate Kings and subvert whole Kingdoms and make the People hope to Merit by the most prodigious Murthers They must be led by That Spirit which is called The Angel of the Bottomless Pit Abaddon and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Destroyer even the Spirit which is still working in the Children of Disobedience Fiftly The Spirit that is of God is the Spirit of Sincerity induing All whom He inhabits with an absolute Simplicity and Singleness of Heart And therefore They who do hold up their Left hand to God but their Right against their Governours having Godliness in their Profession but practical Atheism in their Lives hating Idols from the Teeth outwards but loving Sacriledge from the Heart crying down Superstition but preaching up the Creature-comforts flowing from Plunder which they call Providence declaring with zeal against the Prelates but ever voting up the Papacy of their Superintendents declaiming much against the Sectaries who are not of their Denomination but breaking down the Hedge of Discipline whereby the Herds are to be kept from God's Inclosure especially They who have invented the Art of Aequivocating and Cheating the Art of Swearing any thing safely by mental Exceptions and Reservations the Art of Couzenage by the Contract they call Mohatra and the like must needs be acted by that Spirit whom the Scripture has expressed by the Father of Lies even the Spirit of Hypocrisie That black Prince of Darkness which transforms himself with ease into an Angel of light Sixtly The Spirit that is of God is the Spirit of Knowledge and Wisedom and Vnderstanding And therefore if any man cites Scripture against the whole Tenor and Stream of Scripture and wanders into the wrong way even by That very Word which does direct him into the Right one especially if he levells the Canon of Scripture with the Apocrypha and makes the Pure Word of God to truckle humbly under Tradition whereby it becomes of none effect if men so learned and so acute and so sagacious as the Iesuites after all the heinous things they have done and taught are so far from discerning what Spirit they are of that they utterly mistake an Evil Spirit for a Good one a Spirit from Hell for one from Heaven the Spirit which reigns in the Court of Rome for the Spirit which guides in the Church of England if they can think it the Top of Piety to advance the Lord Iesus quite against the Lord Christ and make the Christian Religion the greatest Transgression of Itself which moves the Iansenists to call them The Antichristian Society if they can take it for the Comble of Christian Merit and Perfection to espouse and put in practice this Turkish Maxime that Religion is to be propagated where 't is possible by the Sword They must needs be possess'd by the Spirit of Slumber the Spirit of dead Sleep the God of this World which blindeth the mind for so the Devil is once call'd 2 Cor. 4.4 What I have thus drawn out at length our Blessed Lord does wind up into This short Bottom Matth. 7.20 Ye shall know them by their Fruits But the Fruits of That Spirit that is of God are reckon'd up by S. Paul to be such as These Love Ioy Peace Long-suffering Gentleness Meekness Goodness and the like And therefore They who instead of loving
Prophet under the Law who led the People into New Errours as Vincentius Lirinensis expounds that Passage Deut. 13.1 2 3. and applies it to a false Teacher in the Times of Christianity in particular and by name to Valentinus Donatus Photinus Appolinaris was not onely not to be heeded or hearkened to but also was by That Law to be put to Death yea one step farther If an Angel from Heaven who shall preach another Doctrin than what hath hitherto been deliver'd whereby to lead us into Rebellion or Schism or Sacrilege or any Conspiracy whatsoever against the Government we are under must be no otherwise entertain'd than with an Anathema Maranatha How much less may our Shallower and Vnskilfuller Impostors be believed to be of God upon their own single Word and without a Witness whilst they cannot confirm or commend their Novelties no not so much as by seeming Miracles no not so much as That Man of Sin That Son of Perdition of whose Coming S. Paul saith to his Thessalonians that 't is after the working of Satan with all Power and Signs and with stupendous though lying Wonders But grant they had what they have not an Ability to shew us some Signs and Wonders yet Apollonius Tyanaeus would put them down Suppose they preached extremely well as 't is plain they do not yet Photinus and Nestorius would go beyond them Do they make very long Prayers So did the Pharisees for a Pretence that they might the more slily devour Orphans and Widows houses Have they a readiness and facility in citing Scripture So had Iulian the Apostate when he disputed against the Gospel So had Satan in his tempting our Blessed Saviour when he wrested God's Oracles with as much subtilty and address as the keenest of our Recusants of what strain soever are wont to do Do they pretend their being warranted by an immediate Revelation So did Numa the Roman and so did Eumenes the Greek so did Mahomed the Saracen and Alarichus the Goth lastly so did the Pretenders in the Primitive Church which made S. Iohn exhort Christians to Try the Spirits alledging This for his reason that many false Prophets are gone out into the World Is God's permitting them to be prosperous or to sin on with great Impunity any Argument that he approves them No 't is the weakest way of reasoning which our Adversaries of Rome have delighted in For besides that we find them confuted often by their Afflictions God permits what he abominates his own Dishonour How patiently did he permit the Disobedience of the First Adam and Crucifixion of the Second All the Villanies in the world do come to pass by God's Permission however contrary they are to his Rules and Precepts And if prosperous Impiety does therefore cease to be Impiety because 't is prosperous and permitted that is not hinder'd by force and violence inconsistent with a free and a moral Agent Then the great Sultan and the great Cham and the great Mogul as well as the great Bishop of Rome are by an equally-sound Consequence the greatest Favourites of Heaven And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians who for 300 years and upwards lay groaning under the Yoke of the Heathens Tyranny Lastly if Permission were still a Mark of Approbation Then Dionysius or Diagoras had argued logically well when having robb'd the Delphick Temple immediately after escap'd a Shipwreck he gave it out that the Gods had approv'd his Sacrilege Not at all that he believ'd but laught at Providence § 11. What now can be said farther in the behalf of our Pretenders to the same Spirit 's Illumination which clear'd the Heads of the Apostles and warm'd their Hearts Can it be said they live strict and religious lives though lives of Schism and Disobedience to humane Laws and Lawgivers expresly said in Holy Scripture to be the Ordinances of God But admit it were True which yet is so false that it implies a Contradiction 'twere not prevailing For the Heretick Montanus grew so proud of his Strictness of his Demure Course of life in point of Abstinence and Sobriety and suffering Hardships as to believe himself in Time to be The Paraclete downright not a Godly man onely but even The Holy Spirit of God In which case 't is very evident that even his strictness was his Disease and that the Spirit which overrul'd him was from his Spleen The Heathen Brachmans also of India were so temperate and chast and so addicted to Self-denials in order to their gaining upon the opinions of the People with whom they liv'd that they seemed in all appearance to use This World as not abusing it exactly so as S. Paul exhorts the followers of Christ. Such an externally-strict Person was the Papalins S. Francis who yet discover'd his Humility and passive Meekness as I have read many years since apud Autherem nescio Quem as Cicero speaks in the like case to have partly been a Cloak and partly an Insirument of his Pride For being ask'd why he rejoyced amidst the hardships of his Imprisonment Because said he the whole world will even adore and canonize me among their Saints Hereby we see the strict Necessity of the last Rule 1 mention'd for the right using of the Great Rule by w ch the Spirits are to be Tried For Lastly by neglecting to Try the Spirits of Pretenders whether or no they be of God and to try them impartially by every part of That Touchstone I lately gave How very many have we known of our poor Separatists in England acted as they have been by the late Emissaries of Rome so strangely shallow and over-credulous as readily to imagin that every Schismatick is a Saint who is not a Sabbath-breaker or Swearer not a Drunkard or an Adulterer and is so or so qualified in point of Iudgement or to speak more exactly in point of Party and of Opinion It must therefore be well consider'd and carried constantly in mind by such as These that of the two 't is less intolerable to be a Swearer than a Rebel a Drunkard than a Thief a common Thief than a Sacrilegious one and a less horrid thing to be corporally vile than to be spiritually proud of one's own Perfections We must beware of all the former as we ever hope to fly from the wrath to come but more especially of the latter as being much the more Luciferian Sins Sins which can never attend men to Heaven having brought down the Angels of Heaven to Hell Drunkenness and Whoredom however damning are Sins the Devil cannot commit but Envy and Malice and Schism and Sacrilege Hypocrisie and Rebellion and intoxicating Pride are peculiar to him they are the Devil's Sins so properly that they are properly call'd Devilish in Men or Christians whereever found And as These of all Sins are much the most Diabolical so they are the most damning of any other