to our own understanding or trust too much to our own wit judgment reading learning or the like as knowing full well That the Lord gives wisdome Prov. 2.6 and from him cometh knowledge and understanding But hereupon either to despise or neglect those ways and means and helps which God in his merciful providence hath afforded us for to attain wisdom 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 Wilderness upon the Tents of Israel out of the clowds 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 Dame of superstitious errors and confusions 3. § 33 Rightly to believe 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 believed therefore have I spoken faith as it is doctrinal being a spiritual gift and reckoned amongst them 1 Cdr. 12.9 1 Cor. 12.9 And as it is practical 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 puft up with a conceit of being engraffed 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 righteousness of Faith Rom. 10.6 but by our own too too credulous fancies and apprehensions as if it were no more to be in Christ but presumptuously to pretend unto it and impudently without just ground to believe it This surely cannot be that true Evangelical Faith whereunto so many promises are annext but a false gloss which the spirit of Error hath put thereupon thereby 1. to puff 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 practise 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. § 34 It is an impression of Gods Spirit on the soul of man 1 King 19.14 To be zealous for the Lord of Hosts that is to be exceedingly fervent and forward earnest and desirous by all possible ways and means to advance the religious worship and service of God But to be so factious and forward so firie and furious as by any illegal extravagant and disorderly means to advance the truth it self much less to set up any private opinions in relation to Gods Service which have not been Vincent semper ubique ab omnibus 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 nefasque through just or unjust means by right or by wrong to endevour the advancement thereof this is not true zeal but a false gloss which the Devil puts thereupon even through the violence of this distempered heat 1. To divide separate and break men into sects factions and parties that they might so clash together to the ruine of each other And 2. to inveigle men into conspiracies seditions and rebellions against their Governours § 35 The like may be observed of zeal for the conversion of a sinner and bringing souls into the obedience of Christ the more zealous and active diligent and industrious any man is herein with the more fire of Gods Spirit no question he is endued But withall observe that to be active and zealous to seduce and deceive to inveigle and draw men aside into false and erroneous opinions in Religion is not a heat cast forth from the fire of Gods Spirit but it ariseth rather from the fire of hell it comes from our adversary the Devil 1 Pet. 5.8 who also continually goeth about like a roaring Lyon seeking whom he may devour And his Disciples they be and consequently in the same woful state and condition with him who take pains to proselyte persons unto the ways of error and perdition Matth. 23.15 Woe unto you Scribes Pharisees and hypocrites for ye compass sea and land to make one Proselytes and when he is made you make him twofold more the childe of hell then your selves § 36 'T is an impression of Gods Spirit on the minde of man to be apt and ready Matth. 18.15 active and forward to counsel advise admonish and in some cases and at some times to reprove one another Prov. 12.1 and tell men of their faults and He that hateth reproof is a fool but to rail and revile censure and judge and condemn our brethren and say it 's only a telling them of their faults and telling them what they are or to meddle with other mens matters that concern us not or to reprove other mens faults whilst 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 join together in the sacred service of God which is the way of their own salvation § 37 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
and followers were either guilty of the sin or liable to the curse Quest 11 Whether aâ—y naturall man can preach the Gospell yea or no. Answ He cannot preach the Gospell who understands it not and he that in some good measure understands the Gospell is not to be called a naturall man because 1. The contents of the Gospell are the things of the Spirit of God 1 Cor. 2.13 which the naturall man receives not neither knows them and 2. Because knowledge Isa 11.2 wisdome and understanding especially of spirituall things are the gifts of the Spirit with which gifts spirituall the Ministers of the Gospell are through the use of means endowed some more plentifully some more sparingly 1 Cor. 12.11 according as God by his holy Spirit blessing our studies has imparted unto us who distributes to every one severally as he will Quest 12 Whether that any Ministers of God was made Ministers by the will of man or no shew it me by the Scriptures Answ There is no Minister of God is or can be made so by the will of man only but by man in subordination to the minde and will of God for 1. God by his holy Spirit puts it into our hearts to use the means to be qualifyed for so great a calling 2. He blesseth and prospereth our studies and endevours for the attainment of those gifts which qualifie us for it 3. He gives us hearts to imply those qualifications in his service which gifts and qualifications being examined and approved by the more able learned and reverend Fathers of the Church 1 Tim. 5.21 22. Tit. 1.5 we are so by them through fasting prayer and imposition of hands set apart to this office Paul and Barnabas though they were called of God immediately and by miracle to the office of the Apostleship Act. 13.2 3. which no man must hope for since yet even they were commanded by the Elders to be sent forth through fasting prayer and imposition of hands Quest 13 Shew me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him but the Lord or no. Answ We must not look for any immediate extraordinary miraculous teaching by revelation from the Lord And yet all men are taught of God too some more some lesse according as 1. They have soules more or lesse capable of teaching 2. As they more or lesse apply themselves to the means which God hath ordained for our learning and instruction and according to our endevors in the use of means so God gives his blessing thereupon That promise Jer. 31.34 they shall teach no more every man his neighbour saying Know the Lord for all men shall know me from the least to the greatest is expressed indeed to be fulfilled under the Gospell Heb. 8.4 10. because the means of knowing God under the Gospell are more plentifull and effectuall then under the Law to wit through the revelation of Jesus Christ and the miraculous inspiration of his Apostles immediately from heaven And whereas t is promised thy children shall be taught of the Lord Isa 54.13 this promise is fulfilled in that we have the teaching the doctrine of the Lord Jesus even his holy Gospell who came down from heaven on purpose to teach us Tit. 2.11 12. Tit. 2.11 12. The grace of God which brings down salvation hath appeared unto all men teaching us that denying c. thus we are taught by the Lord Jesus outwardly in the doctrine of his Gospell and inwardly by the motions and dictates of his holy Spirit And yet for all this the best and most knowing of men aime not to such a perfection of knowledge in his gifts as not to need teaching because whilest we are in this life we know but in part 1 Cor. 13.9 10.11 12. and prophesie but in part but when that which is perfect c. Quest 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies stand praying in the Synagogues which Christ did forbid his Disciples to act such things and cryed woe against those that did act them Answ They that vain-gloriously affect the chiefest places in the Assemblies to offer up their private prayers standing in publick places that they may be seen and they that love to be called of men Master are hypocrites and sinners and lyable to the woe denounced by Christ against such But it is one thing to occupy the chief place in any meeting for some one must have it and another thing out of pride and vain-glory to affect it and so of being called Master T is one thing to stand praying in the publick Assemblies that the people may both see and hear and joyne with us and another thing to stand praying privately in publick meetings only to be seen and thought religious And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers and most uncharitably demand whether such be not Antichrists to this I shall only say the Lord forgive you the hardnesse of your heart and unjust censures of your Christian brethren Is it a mark of Antichrist to preach and pray with the people of God in publick and at such times to stand in an higher and more convenient place that the people may hear and joyne with us examples of which practise I have already given you out of Scripture If we do these things in the pride of our hearts the Lord only knowes it and will avenge it T is not for you to censure and condemn us herein for in so doing you discover more pride of heart and look more like Antichrist then those you uncharitably taxe and tearm so Quest 15 Whether they be not Antichrists and of the Devill and no Ministers of Christ which doth not abide in the Doctrine of Christ Answ They that swerve from the Doctrine of Christ are of the spirit of Antichrist 1 Joh. 4.6 And they that oppose the dictates and commands of the Spirit of truth speaking in the words are led by the spirit of errour Isa 8.44 which is the Devill who was a lyer from the beginning Mat. 4.4 6. and afterward coloured his lies with errours with the words of truth perverted quoting and misapplying the Scriptures the better to insinuate his falshoods which things I could wish were not too applyable to you and your sect I am sure that your malice and hatred to Ministers because they oppose your errours your bitter envyings raylings and revilings both of them and other your Christian brethren whom you call carnall the wicked and the people of the world your false and uncharitable applications of the woes and curses of the Scriptures to all such who are wiser then to be brought under your delusions and in a word your justifying your selves and condemning others are all of them undenyable signes that you are not led by the spirit of truth which is the
and in relation to us which was the Error of the Patripassians and others struck at by that clause of the Athonasian Creed so there is one Father not three Fathers one Son not three Sons one Hoby Ghost not three Holy Ghosts § 12 Thirdly that we may not confound the Person Distinct 3 and the Office of this ever blessed Spirit of God but rightly understand what is meant by receiving the Holy Ghost Act. 9.2 Psal 2.4 being filled with the Holy Ghost and made partakers of the Holy Ghost and all Scriptures which speak of having the Spirit being endued with the Spirit Heb. 6.4 and the like we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit and the impressions or workings of this Spirit upon the minds of men For to be filled with the Holy Ghost or made partakers of the Spirit of God is not to be understood of the Spirit in respect of his Personal Essence for thus he filleth the world Wisd 1. Psal 139. and contains all things being really existent and present in and with all things and creatures giving unto all their life and breath and all things Act. 17. In whom we live and move and have our beeing viz. by his inexisting presence and this in respect of his Personal Essence If we should say then that the Spirit of God is in his Saints and servants here upon Earth in a greater measure then in other men Personally and in respect of his Essence we should so divide and consequently define and limit the Essence of God which is undivided infinite and unlimited see Jer. 23.23 Am I a God at hand and not a God a far off Can any hide himself in secret places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture phrases of receiving the Holy Ghost c. are not to be understood of the Spirit in respect of his Personal Essence which is undivided unlimited and filleth all things and so not one man more then another But 2. In respect of his impressions and workings on the souls of men in respect of his gifts and graces which are various and divers and carry their name from the cause or Author of them There are diversity of gifts but the same spirit 1 Cor. 12.4 where the Spirit is plainly distinguished from his gifts as the cause from the effect the workman from the work of his hands or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it And whereas it is said the Spirit is but one but his gifts are diverse we may hence observe that if we should confound the Spirit of God with the gifts and qualifications dispensed from him we should be so far from acknowledging and worshipping the true God which is but one that we should fall into that gross Idolatry of the Heathens of old making as many Spirits of God as they made gods who deified the moral vertues and worshipped their several vertuous qualifications as gods § 13 The unwary neglect of this distinction betwixt the person and qualifications of Gods Spirit is that very rock whereupon many a misguided and unstable soul hath suffered the shipwrack of the true Christian Faith for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts that they have the Spirit of God and that personally abiding in them they are hereupon puft up with such an excessive spiritual pride and self-conceited eminence as not only to exalt themselves above and despise their Christian brethren who are better qualified then themselves but even to extol themselves above the heavens and most blasphemously to profess and boast of an equality with God a blasphemy however 't is salved and minc't that cannot be paraleld but with that Original pride of the Devil Gen. 3. He said in his heart I will be like the most High and to this he tempted our first Parents perswading them to rebel against their Maker and become as gods themselves knowing good and evil this was the very sin that hurled Lucifer like Lightning from Heaven his pride and presumption to be like the most High and therefore with all his Apostate crew he is now reserved in everlasting chains under darkness â—ude 6. to the judgement of the Great day And for our new Sect of Enthusiasts had they the Spirit of God as they pretend abiding in them and speaking in them Personally and Essentially thiâ— blasphemy must necessarily follow that they are equal with God in respect of the Spirit in them as themselves affirm it though not as George Robert c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature which would follow thereupon and wherewith too many unstable souls are now infected we must remember that to have the Spirit in the language of the Scripture is not to be understood of his personal Essence but of his qualifications § 14 And because this distinction is very material as to the many present delusions under pretence of the Spirit 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is an ordinary piece of Rhetorick and an usual figure in the dialect of the Scripture to call the gifts and qualifications of Gods holy Spirit by the name of the Spirit as Exod. 31.2 3. Exod. 31 2 3. Behold I have called by name Bezaleel the son of Uri c. whom I have filled with the Spirit of God that is with the gifts of the Spirit for it follows in all wisdom and understanding and knowledge and in all workmanship Numb 11.17 so Numb 11.17 I will come down and talk with thee and take of the spirit which is upon thee and put upon them and they shall bear the burthen with thee where what else can possibly be meant by the spirit which was upon Moses to be put upon the Elders but that they should partake of the same spiritual gifts with Moses enfitting them to bear the burthen with him as to the administration of justice amongst the people even the gifts of wisdom understanding and knowledge impartially and without respect of persons to execute justice and judgement so The spirit of the Lord shall rest upon him Isai 11.2 vers the gifts of the Spirit for so it follows The spirit of wisdom and understanding the spirit of counsel and strength the spirit of knowledge and of the fear of the Lord. He then that is a wise man may be said in the language of the Spirit which is the Scripture to have the Spirit of the Lord upon him or to have the Spirit of God because the wisdom he hath is from Gods Spirit it comes down from above and the means to fetch it thence is holy prayer If any man lacks wisdom let him ask of God who giveth c. Jam. 1.5 so the
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 several 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 § 21 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 good measure made partakers of them for his own private direction in the ways of wisdom and true godliness yet for the publique instruction of others after an especial and peculiar manner they concern the Ministry of the Gospel viz. such persons whom God first extraordinarily and miraculously since ordinarily and in the use of means hath ordained for the guidance and direction of his people in the ways 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 but unto some only these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain these gifts to some few whom he selected from the rest of mankinde Exod 4.8 9 10 11 12. as conveyances of the Gospels light unto others for so it follows 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 a manifest and clear distinction betwixt some whom he hath ordained for the work of the Ministry and endued with gifts after a special manner for that end and since others who are not of that society yea though they be Saints and of the Body of Christ a like difference is clearly implyed 1 Cor. 12.28 1 Cor. 12.28 where having through the whole chapter discourst of the gifts of the Spirit to be impl yed for the mutual good and benefit of each others as members of the same body lest we should think that these gifts are equally common to all persons as for publick use and edification he adds and God hath ordained some in the Church 1. Apostles 2. Prophets 3. Teachers c. Some for the Office of Publick instruction he hath ordained not all that lift as in the days of Jeroboam 1 King 13.33 when every man that would became a Priest unto the Lord which the Apostle cuts off by this pathetical Interrogation immediately following vers 29. Are all Apostles are all Prophets are all Teachers q. d. not so surely this is as if all the body were but one member not all then but some only even that some whom God hath ordained and manifested this his ordination by the spiritual gifts of wisdom knowledge faith tongues and the rest before in the chapter remembred Should all men who own the name of Christians be endued with spiritual gifts for the publick instruction of others two grand inconveniences would necessarily follow 1. The gifts of the Spirit would be thereby made contemptible for who would care for that which every man hath 2. The end of the Spirit in distributing his gifts would be frustrate for how shall one member profit another which is the end of these gifts when all men have the same gifts The most wise God therefore in ordaining some to the Ministry and not others and distributing his gifts accordingly provides 1. That his gift be magis augustum more reverend 2. That the body of his Church be magis ordinatum better proportioned For the same reasons also the spiritual gifts are various and divers and not given to all no not of the Ministry alike but discretely Ephes 4.7 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of Christ Christ keeps a measure in his gifts himself indeed the Head received the Spirit without measure Joh. 3.34 Ephes 1.11 but none of his members ever received it but in measure and this measure is according to the counsell of his own will who respects in the distribution of his gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is good and profitable most tending to edification as it is in the natural body in every part and member of the body God hath jioned beauty and convenience together so that every limb hath such a proportion as is both comely and useful So it is in the mystical Body of Christ the Church it is una but varia a Body consisting of many members Ephes 4.4 and all quickned by one Spirit There is but one Body and one Spirit but many members and in each member the gifts of the Spirit do vary There are diversity of gifts but the same Spirit 1 Cor. 12. There are diversity of gifts because diversity of offices but one Spirit and therefore as they all flow from one Fountain so they are all of one nature and tend all to one common end The beauty and benefit of the Church so S. Ambrose In donis officiorum est diversitas non naturae all the members are therefore quickened with the same Spirit aeque but not aequaliter 1 Cor. 12.11 12 13. all drink of the same Spirit but not the same draught for fulness of measure which makes each one useful in his way but not in the same degree all contributing to the beauty and benefit of the whole vers 21. As therefore the eye cannot say unto the hand I have no need of thee nor c. so neither is any member of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sufficient of himself but is necessarily engaged to desire the benefit of the Communion of Saints § 23 It is confessed that the same spiritual gifts and graces which dispose select and separate persons for the work of the Ministry may also rest upon the hearts and mindes of lay and secular persons But abilities to perform an office is only a fair disposition which puts such persons in a capacity of receiving it orderly not an actual investiture therein as every wise man is not a Counsellour of State nor every good Lawyer a Judg so neither is every man who is endued with the wisdom of the Spirit publickly to dispense the Counsels of the most High nor every man skild in the Divine Law may be a publick Steward and administrator
the holy Jesus but follows its owne carnal and corrupt dictates and conceits being thereunto raised and moved by that grand Impostor the spirit of Delusion § 39 Besides mans owne carnal spirit there is also A spirit of the world opposing and poysoning the truths of Gods Spirit The Apostle distinguisheth and opposeth these each to other Cor. 2.12 1 Cor. 2.12 Now we have not received the spirit which is of the world but the Spirit which is of God which spirit of the world he calls a little before the wisdome of the world and of the Princes thereof vers 6. and opposeth the same to the wisdome of God vers 7. And what else can be this wisdome of the world but those humane policies so frequent in the world whereby men steer their actions to their worldly ends and interests with this spirit of the world are all such possest who having set up and enshrined the world in their hearts do thereupon ground their Religion and thence deduce all their reasons arguments and religious conclusions so that they can finde in their hearts to be thus far religious and to close with this or that sect society and opinion in Religion as it stands with their worldly profit pleasure credit preferment or the like It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin pulling down the holy and true Religion established amongst the people by the laws of God and erecting two golden Calves at Dan and Bethel which became a snare unto the people who were thereby inveigled into idolatry the cause of their utter ruine and extirpation in the end 1 King 12.28 29. And what other Spirit was it that moved this wicked Usurper thereunto but that of his owne worldly respects and interests there was no other way as his worldly spirit dictated to him to uphold his present estate and new gotten Monarchy so we read 1 King 12.26 1 King 12.26 c. And Jeroboam said in his heart Now shall the Kingdom return to the house of David c. Rather then the people should return to their obedience to their liege Lord Soveraign religion must down and the true worship of God be laid in the dust to make way for superstition and idolatry to be set up the Priests of the Lord shall be discarded and the lowest of the people exalted to that dignity and to make the Office more contemptible every one that list may take up the trade and consecrate himself to be a Priest of the high places 1 King 13.33 1 King 13.33 It was this very spirit also that stirred up the High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silversmith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his pretence was Religion such a kinde of Religion as it was viz. Lest the Temple of the great goddesse Diana should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the wind of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour as his own profit Act. 19.27 Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the wind of Gods Spirit as the sea of this world is calm peaceable pleasant and the navigation gainfull or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any damages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly wind of God but by the earthly wind of their own worldly ends and interests not by the wind which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde suffering themselves by this wind to be tossed to and fro Jam. 1.6 and driven to be of this or that or any Religion that shall cost them nothing 2 Sam. 24.24 nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tyde either of prosperity or adversity danger or security makes for or against them But this sense sure is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sailing in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 1 Cor 6.4 5 6. Aug. 6.4 5 6. And yet in all these difficulties still saith the Father The yoke of Christ is easie and his burthen light nay there is ease peace and comfort to the soule in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilst the holy Ghost secretly by his comforts both cheers our spirits and fills the sails of our desires with the hopes of arriving safe in the end at the harbour of eternall peace and felicity § 40 Since then that grand malignant spirit the enemy of our salvation working by these two Familiars 3. Gen. mans own deceivable spirit and the spirit of the world doth thus many wayes counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now Dearly beloved 1 Joh. 4.1 beleeve not every spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive try the spirits and there is one generall reason given for both because many false Prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and
in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error § 42 But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Matth. 4. And all hereticks and schismaticks do generally alleadge scriptures wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lyes and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so doe hereticks deal with the holy writings of inspired men De Praescr adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of herefie all hereticall opinions being generally grounded upon and following from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoyding whereof these following rules must be observed in the tryal of spirits by the Scriptures First try and examine by the coherence whether that be the very intent and aim of the holy Ghost in the text for the which it is urg'd and alleadged For the same words of the Spirit may be misapplyed both to other things and other persons then the Spirit ever meant or intended therein Secondly distinguish betwixt times ages persons when wherein and to whom this or that word was spoken For there are many things both said and recorded to be done in the Word which are onely agreeable to those times to that age of the Church and to some particular persons and are not at all applyable to the Church and people of Christ in these times or to any persons amongst us Thirdly examine diligently the phrase and manner of speech whether it be plain or metaphorical literal or allegorical a true history or a parable onely For many things are spoken in the Word by way of type figure allegory parable and the like which if we should apply in the plain and literall sense would prove strange monstrous lies and contradictions which God forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome Fourthly examine diligently what agreement every text of Scripture hath with other and receive not easily and sleightly the seeming sense of any text without comparing the same with its parallel texts For many things seem to be positively asserted in some places of the Word of God which yet are directly contradicted in others one place therefore is so to be compared with and interpreted by another that the one do not obscure or any way cloud the truth of the other Fifthly examine whether that which we conceive to be the sense of this or that Scripture be agreeable to those Articles of Christian faith contained in the Apostles Creed 2 Tim. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith we must hold sast Jude v. 3. that modell of faith once given to the Saints for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation 1 Cor. 14.32 but that even the spirits of the Prophets themselves are subject to the Prophets Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that Law written by the finger of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13.10 which is the fulfilling of the Law is an infallible rule of tryal of the spirits whether they be of God or no Hereby saith the Apostle we are sure we know God if we keep his Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of errour if it oppose or deny or any way impede and hinder our obedience to the laws of God For saith the same Apostle again He that keepeth his Commandements dwelleth 1 Joh. 3.24 in him and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man wil doe his will he shall know of the doctrine whether it be of God or whether I speak of my selfe And this is the first generall rule of tryal of the Spirits even the Word of God § 43 A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Matt. 7.15 Matt. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false Prophets for many such are gone out into the world who in respect of their exteriour dresse and outward appearance so plausible are their pretences so spirituall are their expressions so much of the language of the Spirit and scripture phrases flow from them that you would take them for the true sheep of Christ and undoubtedly to belong to his fold and yet for all this inwardly really and truely they are wolves in sheeps cloathing limbs of Satan deceiving and devouring the souls of
the simple But by their fruits you shall know them which is confirmed by an apt similitude v. 16. Matt. 7.16 Do men gather grapes of thorns or figs of thistles q. d. No man can be so foolish as to expect this but every tree whether it be good or whether it be bad bringeth forth fruit suitable to its good or bad nature So 17. every good tree bringeth forth good fruit and a corrupt tree bringeth forth evill fruit nor is it possible it should be otherwise 18. A good tree cannot bring forth bad fruit neither can a corrupt tree bring forth good fruit even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evill actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickednesse is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal of the spirits whether they be of God or no by the fruits they bring forth § 44 The fruit of the Spirit viz. which is of God is love joy peace long-suffering Gal. 5.22 23. gentlenesse goodnesse faith meeknesse temperance The first of these fruits and the fairest too even of largest extent and most lasting which this tree of life brings forth is Love even the love of God above all and of our neighbour as our selves This therefore must needs be an infallible touch-stone to try the spirit of truth from the spirit of error for the spirit of truth is the very spirit of love and that first in respect of himself being that essentiall love and love-knot of the Father and the Son And secondly in respect of us being that sacred vinculum that invisible chain which unites us unto God by faith which worketh by love Gal. 5.6 and which unites one to another by charity peace amity the inseparable fruits of a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 wayes First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd the unity of the Spirit Eph. 4.3 Ephes 4.3 The devill on the other side is of a quite contrary nature as being the authour fautor and fomentor of all division He divides and separates man from God by sinfulnesse and errour and man from man by envy malice hatred strife and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division § 45 Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a lyar 1 Joh. 4.20 for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen For Joh. 14.23 24 if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their owne corrupt erring spirit or from the spirit of errour himselfe the Devil who is a hater a reviler and the accuser of his brethren Rev. 12.10 And on the other side where there is peace love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of errour adds immediately Beloved let us love one another 1 Joh. 4.6 7 8. for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love § 46 It would be needlesse to instance in the rest of the fruits of the Spirit because Love is not onely the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the summe brief abridgement and epitome of all grace All the fruits of the Spirit are contained in and derived from this one as streames from the fountain head Vnde caetera tanquam ex capite exorta religata contexuit saith the Father of the fruits of the Spirit Aug. as they are reckoned up by the Apostle They all arise from and are summ'd up in this one therefore is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductive in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nut-shell the whole volume of the Law is contained in this short precept Mat. 22 37 39 40. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde and thy neighbour as thy self 2. Formaliter the very essentiall form of our obedience to the Laws of God being our love to God That 's the very form life soul spirit of a truely holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 1 Tim. 1.5 For finis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effective obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 14.23 If ye love me keâ—p my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof § 47 A third rule for the tryal of the Spirits is by the properties of the Spirit of truth which are observable in the manner of his descension upon the Apostles of Christ recorded Act. 2.2 Act. 2.2 And suddenly there came
but accumulative an obedience to this truth even an obedience to the Gospell of Christ 1 Cor. 1.24 Hence it is tearmed the power of God and the wisdom of God And his Gospel the law of the Spirit of life Rom. 8.2 2 Cor. Rom. 8.2 2 Cor. 3.6 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. 10.44 Act. 10.44 Whilest Peter yet spake these words the words of the Gospel the holy Ghost fell on them all that heard the Word § 52 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 Baptisme with repentance Act. 2.38 Repent and be baptized every one of you Act. 2.38 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 baptisme in Jordan the heavens were opened and the holy Ghost descended in shape of a dove and lighted on him Matt. 3.16 Matt. 3.16 denoting unto us that by the virtue and power of Baptisme not onely the heavens are opened Remig. but also the gift of the holy Ghost is received therefore are we said to be born again of water and of the holy Ghost and without that the heavens are shut against us There is no admission into the celestiall Kingdome Joh. 3.5 Joh. 3.5 Except a man be born again of water and the holy Ghost he cannot enter into the Kingdome of heaven The Apostle St. Paul couples both Sacraments together 1 Cor. 12.13 as the conveyances of the Spirit 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 Baptisme 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. Joh. 6.55 56. 6.55 56. My flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him that is is made 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 carnall and corporall sense of the Romanists Hence Christ is tearmed by the Apostle a spiritual mâ—at and a spiritual drink 1 Cor. 10.3 1 Cor. 10.3 4. 4. And they did all eat that same spiritual meat and did all drink of the same spiritual drink for they drank of the spiritual rock that followed them and that rock was Christ A spiritual meat and a spiritual drink Christ was to the Israelites of old in those sacramentall Symbols of his presence with them the Rock and the Manna and the like 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 therewithall that is are made partakers of his gifts and graces § 53 But how comes it to passe then that these blessed means of grace these conveyances of the Spirit are so often ineffectuall Many men do daily pray often hear and read the Word of God have been engraffed into the body of Christ by Baptisme and many times receive the blessed Eucharist and yet little or no news doe they hear of the Spirit very little stirrings of the heart few good motions do they feel within they are never the better nor a whit the more enricht either with spiritual gifts or graces for the use of these means The cause whereof is the hardnesse of mans heart which receives not the impressions of the Spirit the corruption of mans nature which quenches the sacred fires of Piety and Charity before they be well inkindled in the soul the exorbitant and unruly lusts of the flesh and of the world which resist the good motions lustings and strivings of the Spirit of God Intus existens prohibet alienum when the fruits of the flesh have overgrown the soul there 's no room for the fruits of the Spirit to take rooting there These two kindes of fruits cannot grow both in one heart but the one will choak overgrow and destroy the other To this outward means of grace then and of the Spirit the inward qualifications the infitting of the soul to receive the impressions of the Spirit must be added Actus activorum in patiente disposito as the Patient is disposed and fitted to be wrought upon accordingly so is the power and efficacy of the Agent so that according as the hearts of men are more or lesse perspicable 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 onely straitened by the narrownesse of the hearts whereinto he flows as 2 Cor. 6.12 2 Cor. 6.12 Ye are not straitened in us that is in our Ministery we preach abundance of grace unto you but you are straitened in your own bowels through the hardnesse of our 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 therefore saith the Lord Jer. 4.4 Jer. 4.4 Break up the fallow ground of your hearts and sow not amongst thornes be circumcised to the Lord and take away the foreskin of your hearts that is hardnesse of your hearts Deut. 10.16 Deut. 10.16 cald also the circumcision of the Spirit Act. 2.29 because it makes way for the Spirit Col. 2.11 and Col. 2.11 A circumcision made without hands even the putting off the sinfull body of the flesh meaning the sinfull crop of fleshly lusts which infest and infect the soul of these the soul must be disarayed and devested by repentance and mortification Rom. 8.13 14 Romans 8.13 14. If ye live after the flesh c. The coherence of which verses imply before we can be led by the Spirit of God we must mortifie the deeds of the flesh before she can be cloathed with the splendid garments of the Spirit of grace In vain is it to pray unto God for any spirituall grace or mercy while we continue in our sins for God heareth not sinners Joh. 9.31 In vain to hear or read the Gospell of grace Eph.