clash together to the ruine of each other And 2. To inveigle men into conspiracies seditions and rebellions against their Governors The like may be observed of zeal for the conversion of a sinner and bringing souls into the obedience of Christ the more zealous and active diligent and industrious any man is herein with the more fire of Gods Spirit no question he is endued But withall observe that to be active and zealous to seduce and deceive to inveigle and draw men aside into false and erroneous opinions in Religion is not a heat cast forth from the fire of Gods Spirit but it ariseth rather from the fire of hell it comes from our adversary the Devil 1 Pet. 5.8 who also continually goeth about like a roaring Lion seeking whom he may devour And his Disciples they be and consequently in the same wofull state and condition with him who take pains to proselyte persons unto the waies of error and perdition Mat. 23.15 Wo unto you Scribes Pharisees and hypocrites for ye compasse Sea and land to make one Proselyte and when he is made ye make him twofold more the childe of hell then your selves 5. 'T is an impression of Gods Spirit on the minde of man to be apt and ready Mat. 18.15 active and forward to counsel advise admonish and in some cases and at some times to reprove one another Prov. 12,1 and tell men of their faults and He that hateth reproof is a fool but to rail and revile censure and judge and condemn our brethren and say it 's only a telling them of their faults and telling them what they are or to meddle with other mens matters that concern us not or to reprove other mens faults whilest our selves are guilty of greater these are no true parts of Christian fraternal admonition but false glosses that the Devil puts hereupon 1. To allure men to overlook and neglect themselves and the amendment of their own faults and amisses And 2. To dissolve the sacred bonds of amity peace and unity with others which are those ligaments and sinews of the body of the Church whereby good Christians are coupled and united and joyn together in the sacred service of God which is the way of their own salvation And as into erroneous opinions on the one hand so into sinful actions on the other are we allured and inveigled by the same subtil wile of Satan obtruding his false counterfeit coin of wickedness under the shew and semblance of the impressions of the Spirit of holiness gilding painting and setting out sinfulness and vice with the title shew and flourish of godliness and vertue thus covetousness on the one hand wears the painted mask and flourish of providence and good husbandry and prodigal profuseness on the other hand of noblenesse and generosity Thus riot and excess drunkenness and gluttony carry the fair flourishing titles of bountifulness good fellowship and freedome of spirit Thus wantonness and uncleanness are painted over with the specious terms of amorous kindness and Courtship and pride and haughtiness of magnanimity greatness of spirit superiority of rank I might instance in most of sins and vices how men are inveigled and cousened into them by the Devil under the shews and false glosses of pretended vertues For full well that subtil Serpent knows that there is nothing so beautiful and comely nothing that hath so much power to win upon the hearts and affections of men as vertue and holiness and therefore in their habits and attire doth he dress his deformed strumpet vices puts them in their colours and sends them forth under their names and titles and hence it comes to pass that the silly souls of men are so often cheated with the baneful poyson of sinfulness whilest vicious dispositions undiscernibly insinuate themselves into our affections under the attire and dress of vertuous qualifications 2 Cor. 11.24 But thus the Devil transforms himself into an Angel of light whilest baiting his suggestions either with counterfeit revelations on the one hand or with false glosses of spiritual graces on the other he entraps the souls of men in the snares of sinfulness and error and leads them captivity captive to his pit destruction CHAP. VIII Of the Spirit of Man and the Spirit of the World THere are two Familiars whereby the Devil doth ordinarily work and lay his secret and subtil snares to catch cousen and delude our souls thus into sinfulness and error and these are either 1. the spirit of man or 2. the spirit of the world The dictates and workings of both which kinde of spirits being stirr'd and quickned by the evil spirit diametrally oppose the impressions and workings of the Spirit of truth First that the dictates of mans spirit the conceptions of natural sense and carnall reason with private resolutions thereupon do oppose the working of Gods Spirit our Saviour himself teacheth Mat. 16.17 Mat. 16.17 Flesh and bloud hath not revealed this unto thee but my Father which is in Heaven So that flesh and bloud hath their Revelations that is private men have their opinions and conceits which oppose the truth that is revealed from heaven The same opposition of private resolution to holy inspiration doth St. Peter observe 2 Pet. 1. ult 2 Pet. 1. ult For prophesies of old time came not by the will of Man but holy men of God spake as they were moved by the holy Ghost not as they were moved by their own private will wit judgement reason and resolution but as they were moved by the holy Ghost Et haec ideo dicuntur c. These things are therefore said by the Apostle Glos ord that no man should presume to interpret the holy Scripture after his own private minde or fancy as too often opposing and thwarting perverting and wresting the same and the meaning of the holy Ghost therein There were many such persons in S. Chrysostomes daies which saith he Chrys referente Juello in Apolog eccl Anglic boast of the holy Spirit but whilest they speak of their own they falsly boast to have the Spirit of God For saith he as Christ did deny that he spoke of himself when he spoke out of the Law and the Prophets even even so now if any thing besides the Gospel and this rightly understood be obtruded under the name of the Spirit 't is not to be believed For as Christ is the fulfilling of the Law and the Prophets so the holy Spirit is the fulfilling of the Gospel The Church of Christ hath in all ages been infested and in these last times more then ever with such kinde of persons who pretending to be holy men of God to have the Gift of prophesie and interpretation of Scripture even to speak by the holy Ghost and yet are led by their own ghost only following their own private will and desires imaginations and opinions as their only guide and dictator who pretend to the Spirt of God and yet will not
and yet as S. Jude observes The despise government and speak evil of dignities vers 8. To be righteous and just persons and contrary to the rule of righteousness they render not to all men their due tribute to whom tribute is due custome to whom custome fear to whom fear belongeth honour to whom honour appertaineth Rom. 13.7 No men ordinarily profess more zeal to Religion then Heretiques and to the pure worship of God in spirit and in truth yet none do more maim corrupt and deprave Religion and undermine Gods holy worship the greatest heat of their zeal being laid out and exercised in crying out against parts and essential branches of Gods service some against Gods Commandements others against the Articles of the most holy Faith others against that all-perfect form and pattern of devotion the Lords Prayer some against publique prayers others against the Sacraments some are against the places others against the times others against the persons devoted to the sacred service of God and others sacrilegiously rob him of the means and maintenance of his service S. James tels us Pure Religion and undefiled before God is to visit the fatherless and widowes and to keep our selves unspotted of the world Jam. 1.27 And yet 't is usual with Heretiques none more to profess purity of Religion and none lesse charitable to the fatherless and widowes whose number is increased by their cruelty not relieved by their mercy And as to the pollutions of the world none more subtil and active to undermine their neighbours and by covetousness injustice false accusations and all unlawful and indirect means to deprive them of their means estates and preferments in the world And hence it is that Heresies and Seditions or Schisms are reckoned amongst the fruits of the flesh because both they proceed from fleshly lusts pride covetise c. and are themselves also productive of many exorbitant and wicked works Nor is it possible but that all Heresies and heretical opinions must needs produce loose sinful and dissolute actions because the acts of the understanding and of the will are so nearly and mixedly enterwoven that the corruption of the one doth ever corrupt and vitiate the other And indeed there are few Heresies which either do not directly teach or secretly imply some kinde of loosness exorbitancy and sinfulness of action The Gnosticks and Ebionites openly declaimed against the honour of virgin chastity The Nicholaitans would have all wives in common The Manichees with their ancestors the disciples of Simon Magus were all of loose dissolute licentious lives of whom S. Peter particularly speaks 2 Pet. 2.10 Yet they i. e. Simon Magus and his disciples walk after the flesh in the lust of uncleanness and despise government presumptuous are they and self-willed they are not afraid to speak evil of dignities The Circumcellions were taught to lay violent hands upon themselves and the Montanists also The Anabaptists and many other Separatists of the same stamp openly profess that themselves being the only people of God have only right therefore to the creature all others beside themselves being usurpers of what they enjoy and so 't is no injustice in them to rob plunder and dispossess them of their goods and estates The Solifidians deny the necessity of good works and so they may live as they list and generally all Heretiques rail revile censure judge and condemn all that are not of their own minde and way which are sins of no small account in the sight of God And what else hath filled all Christendome with factions and seditions with tumults and troubles with massacres wars and bloudshed but first the broaching and belief of Heresies and lies and renting the seamless coat of Christ by uncharitable excommunications and schismatical separations both of general Churches and particular congregations each from other We read not that the Arrians or the Donatists taught or professed any thing that was for matter of action sinful factious and seditious and yet the tumults and troubles uncharitable censures cruel persecutions that followed both the Heresie of the one and the Schism of the other are too many to be expressed It is the duty of all good Christians to be meek gentle humble patient obedient to superiors c. and 't is the duty of all good Pastors to exhort their people to the practise of these and the rest of the fruits or graces of the Spirit but Heretiques on the contrary part blow the trumpet of war faction division crying Down down still with this and that and tother piece of religious worship which they brand with the loathed name of Superstition only because it sutes not with their deceived imaginations 3. Great is the danger of Heresie and Schism because the spirit of Heresie and faction shuts out the Spirit of Grace and robs the soul of all divine assistance in the waies of life It is no marvel therefore that Heretiques are generally cruel mischievous and evil persons since they are deprived of the grace of God without which we can do nothing that good is And Grace cannot live out of the company of her twin-sister Truth Grace and Truth flow from Christ the Sun of righteousness as light and heat from the Sun in the firmament both which are so co-essential to the Sun it self that the one cannot have a being without the other All errors therefore when through perversness and wilfulness they are grown up to be Heresies as they blinde the understanding so they harden the heart also and provoke the most just God to give up such persons to a reprobate sense Rom 1.28 4. Heresie and Schism are the more dangerous in that the infection knowes no bounds or limits but spreads and eats like a canker 2 Tim. 2.17 saith the Apostle 2 Tim. 2.17 or as a gangren which beginning in a small unperceivable spot increases still if it be not destroyed till it overspread and consume the body So 't is in the way of Error that which begins many times but with a small scruple if it be not wisely stayed increases into such erroneous opinions as are destructive to the main body of Religion and being of a Church Thus Montanus first began with the conceit of immediate Revelation then to limit the inspiration of the holy Ghost to himself and his followers thence they fell into the sin of Schism and broke off communion with the whole Church of Christ which proceeded at length to this monstrous conceit among them that only the house of Montanus was the true Church and that Montanus himself was the holy Ghost even so amongst us first the ceremonies and then the substance both of the holy Sacraments and divine service were first scrupled and then cryed down and afterward pulled down also first Christian liberty is pretended and then brutish disorder and confusion followes The Church is free 't is most true and not to be clog'd and burthened with a number of needless fruitless insignificant ceremonies but
THE QUAKERS WILDE QUESTIONS OBJECTED AGAINST The Ministers of the GOSPEL And many Sacred Acts and Offices of RELIGION With brief Answers thereunto TOGETHER WITH A Discourse 1. Of the Holy Spirit of God His Impressions and Workings on the Souls of Men. 2. Of Divine Revelation Mediate and Immediate 3. Of Error Heresie and Schism the Nature Kindes Causes Reasons and Dangers thereof with Directions for avoiding the same All very seasonable for these times By R. SHERLOCK B D. at Borwick-Hal in Lancashire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 13.24,25 London Printed by E. Cotes for R. Royston at the Angel in Ivie-Lane 1656. To the Honourable Sir Robert Bindlosse Baronet SIR T Is not any ambitious desire to appear in print that hath occasioned the birth and production of these ensuing Letters and Discourses as being conscious 1. Of my own disabilities to discuss the several points and particulars thereof with that learning and judgement which the great weight and present usefulness thereof requireth As knowing 2. my more then ordinary obnoxiousness to the censures of all parties by reason of that fidelity and obedience to the commands and orders of our sadly distracted and persecuted mother the Church of England the which I am perswaded in conscience I ought as far as in Christian prudence I may to preserve inviolable For 't is not the violent dissolution of Ecclesiastical Government nor the manifold Heresies and Schisms that assault wound and divide this once flourishing Spouse of Christ which can warrant either an aberration from her orthodox Doctrine or the neglect much less contempt of her Apostolical orders and constitutions The sad condition wherein now she lies stript naked of all her goodly attire Her authority despised Her commands slighted The crown faln from her head Her sacred body rent and mangled On all hands reviled and reproached both by Heretiques and Schismatiques do render her too conformable to her persecuted abused crucified Lord and Saviour to be abandoned and forsaken in her distresses although all obedience to her orders in such a sad juncture of time can expect no other portion but to drink with her of the same cup scorn and derision if not persecution These considerations may sufficiently perswade the Reader how unwillingly I appear in print if not 1. by way of challenge provok'd and 2. In conscience of my duty enforcedly mov'd thereunto The occasion as it is not unknown to you Sir so it is very fit it should not be unknown to the Reader also First then a Letter of strange scrupulous and unheard of Questions being sent to your house and receiving their short and sudden Answers by way of Letter under your roof it was your desire they should both be made publique if perhaps some of the many misguided souls amongst us might receive satisfaction thereby together with A Discourse of the holy Spirit intended for the private satisfaction of your vertuous Lady for the further clearing of the said scrupulous questions This first Edition being disperst it was the Stationers desire it should be reprinted whereunto I the more willingly condescended and withall added the other Discourses thereunto because a Reply to the foresaid Letter of Answers and Discourse of the holy Spirit hath appeared publiquely in print also Not that I think it either prudent or profitable to have any further contestation with those strangely seduced persons who sent that Letter and publish'd this Reply or to make any Rejoynder thereunto for that were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beat the ayre and fight with shadowes they being such kinde of persons whom S. Augustine cals Sine fine dicentes who know no end of vain words not distinguishing betwixt respondere posse and tacere nolle having neither knowledge enough to give a right answer nor prudence enough to hold their peace as thinking sure that he who speaks loudest and longest and will have the last word carries away the Bell. To wave therefore all intermedlings with their printed papers which sufficiently answer themselves by their impertinencies and railings more then to take notice thence upon what grounds both they and most of Heretiques do build their erroneous opinions viz. The pretence of the Spirit and of immediate Revelation back'd with many misinterpreted and misapplyed texts of Scripture I conceive it more useful to adde to the doctrine of the Holy Spirit formerly delivered that of Divine Revelation and the rather because 't is so much objected against the former Discourse that therein Revelation is denied which is that great Diana so much worshipped and cryed up by all late seduced and deceived persons through the misunderstanding of some places of holy Seripture which in the close of that Discourse of Revelation are cleared from such misconception The intention of the third Discourse is chiefly to lay down such grounds and to give such directions as may assist against the infection of Errors in Religion the plague whereof is grown so Epidemical that there was never more need of Antidotes and Preservatives there-against And this cannot well be effected but that the nature kindes reasons and dangers of Error Heresie and Schism are first to be considered which is the sum of that Discourse It is a plausible and taking way and very many unlearned and unstable souls are thereby bewitcht into new strange and erroneous opinions viz. That there is a far nearer cut to understand the things of God then the ordinary way of study in the Schools of the Prophets and of industrious search into the Books and writings of the learned and that 's the way of the Spirit and of immediate Revelation as if there were no more required for the acquiring of spiritual wisdome then to sit still and wait for divine inspirations from above without any use of those means which God for that end hath appointed And hence by crying up the Spirit the Prophets of the Lord are cryed down to whom the Spirit of Prophesie or of publique praying and preaching after an especial manner is peculiar and proper And in stead of adoring God for his spiritual gifts of learning as well Humane as Divine imparted to some men more then to others to be employed for the advancement of his service and his peoples salvation those men are chiefly cryed up who under pretence of praying and preaching by the Spirit and without the helps of heathenish Learning as they call it most presumptuously vent many religious insignificancies devout non-sense impertinencies and specious nothings i. e. many good words perhaps Zealous expressions and Scripture phrases but for want of order coherence and due application conducing nothing either to the information of the minde with solid soul-saving truths or to the reformation of manners by Grace and obedience And not only so but they prophesie lies also and preach many false and erroneous doctrines the delusions of their own hearts if not the suggestions of Satan and all must passe but most blasphemously for the
endevours in the use of means so God gives his blessing thereupon That promise Jer. 31.34 they shall teach no more every man his neighbour saying Know the Lord for all men shall know me from the least to the greatest is expressed indeed to be fulfilled under the Gospel because the means of knowing God under the Gospel are more plentiful and effectual then under the Law Heb. 8.4,10 to wit through the reeelation of Jesus Christ and the miraculous inspiration of his Apostles immediately from heaven And whereas 't is promised Isa 54.13 thy children shall be taught of the Lord this promise is fulfilled in that we have the teaching the doctrine of the Lord Jesus even his holy Gospel who came down from heaven on purpose to teach us Tit. 2.11,12 Tit. 2.11,12 The grace of God which brings down salvation hath appeared unto all men teaching us that denying c. thus we are taught by the Lord Jesus outwardly in the doctrine of his Gospel and inwardly by the motions and dictates of his holy Spirit And yet for all this the best and most knowing of men arrive not to such a perfection of knowledge in his gifts as not to need teaching because whilest 1 Cor. 13.9,10 11,12 we are in this life we know but in part and prophesie but in part but when that which is perfect c. question 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies stand praying in the Synagogues which Christ did forbid his Disciples to act such things and cryed woe against those that did act them answer They that vain-gloriously affect the chiefest places in the Assemblies to offer up their private prayers standing in publique places that they may be seen and they that love to be called of men Master are hypocrites and sinners and lyable to the wo denounced by Christ against such But it is one thing to occupy the chief place in any meeting for some one must have it and another thing out of pride and vain-glory to affect it and so of being called Master 'T is one thing to stand praying in the publique Assemblies that the people may both see and hear and joyn with us and another thing to stand praying privately in publique meetings only to be seen and thought religious And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers and most uncharitably demand whether such be not Antichrists to this I shall only say the Lord forgive you the hardness of your heart and unjust censures of your Christian brethren Is it a mark of Antichrist to preach and pray with the people of God in publique and at such times to stand in an higher and more convenient place that the people may hear and joyn with us examples of which practise I have already given you out of Scripture If we do these things in the pride of our hearts the Lord only knowes it and will avenge it 'T is not for you to censure and condemn us herein for in so doing you discover more pride of heart and look more like Antichrist then those you uncharitably taxe and term so question 15 Whether they be not Antichrists and of the Devill and no Ministers of Christ which doth not abide in the Doctrine of Christ answer They that swerve from the Doctrine of Christ are of the spirit of Antichrist 1 Joh. 4.6 And they that oppose the dictates and commands of the Spirit of truth speaking in the word are led by the spirit of error which is the Devil who was a lyer from the beginning and afterward coloured his lies and errors with the words of truth perverted Isa 8.44 Mat. 4.4.6 quoting and misapplying the Scriptures the better to insinuate his falshoods which things I could wish were not too appliable to you and your sect I am sure that your malice and hatred to Ministers because they oppose your errors your bitter envyings railings and revilings both of them and other your Christian brethren whom you call carnal the wicked and the people of the world your false and uncharitable applications of the woes and curses of the Scriptures to all such who are wiser then to be brought under your delusions and in a word your justifying your selves and condemning others are all of them undeniable signs that you are not led by the spirit of Truth which is the spirit of meekness and humility of unity love and charity Gal. 6.1 Col. 3.12,13 1 Joh. 4.6,7 Hereby know we the spirit of truth and the spirit of error 1 Joh. 4.6 Even by love and charity therefore it followes Beloved let us love one another for love comes of God and every one that loves is born of God and knoweth God and he that loveth not knoweth not God for God is love question 16 Whether they be not seducers that draw people from the anointing which is in them and tell them that they must be taught of man whereas the anointing teacheth them they need no man teach them but as the anointing teacheth them and the promise is to him that doth abide in it eternally answer By the anointing within 1 Joh. 2.27 is meant that measure and proportion of spiritual wisdome and understanding in the things of God whereby according to command we are enabled to try the spirits whether they be of God or no because many false Prophets are gone forth 1 Joh. 4.1 which the foregoing words doth imply c. 26. These things have I written unto you concerning them that deceive you Now this spiritual unction or knowledge of the truth which is from the Spirit whosoever hath received need not be taught of man if he abide in the truth which he hath received and do not give heed to seducing spirits And I would to God that all who are called the Lords people had their hearts sprinkled with this spiritual ointment and their eyes anointed with this eye-salve Rom. 3.38 that they might see to discern betwixt light and darknesse betwixt true Prophets and such as deceive the simple lest suffering themselves being blinde to be led by the blinde they both fall into the ditch Mar. 15.14 question 17 Whether they do not bewitch the people who withdraw them from the spirit within to observe the ordinances of the world and traditions of men without as the Galatians were bewitched Gal. 3.1 answer I must tell you that there is not only a holy and good spirit within and that 's but in too few but there 's also an evill and seducing spirit within and that 's in too many even the spirit that doth bewitch men and draw them aside from the doctrines and commands of the Spirit of truth and to strive by all means to draw the people off from giving heed to seducing spirits is not to observe the ordinances of the world and traditions of men as you pervert the text but to obey the commands of Gods true Spirit who foretelling of false
Prophets and false Spirits often in the Word commands exhorts admonisheth to beware of such not to give heed to such and not to beleeve every spirit but to try them 1 Tim. 4.12 Mat. 7.15 1 Joh. 4.1 question 18 Whether they be not seducers which tell people these are the ordinances of God which God never commanded as sprinkling Infants telling people of a Sacrament which there is no Scripture for and draw them from the spirit within to follow your in aginations and inventions answer They who are guilty of calling humane inventions Gods ordinances are seducers we confesse But for the sprinkling Infants as you scornfully call Baptism which is Gods ordinance for he hath ordained and commanded it to be observed I have already given you the grounds of it out of the Scriptures and we call it a Sacrament as being a terme best expressing the nature of it which you would confesse if you understood it And for the spirit within I have already told you out of Scripture that we are not blindfolded to follow the dictates thereof but to try them by the Spirit speaking in the Word And thus to draw men from the spirit within is not to follow our own imaginations since God by his holy Spirit commands the same question 19 Whether you have the same spirit which was in Christ the Apostles acd Prophets which gave forth the Scriptures seeing you act contrary to the Scriptures and follow your own inventions and tradition and so erre from them answer They that doe believe or act any thing contrary to the Doctrine of Christ and his Apostles are not led by the same spirit but in saying that we do this herein I must tell you that you doe falsly and flatly belie us since both we can and you see we do prove our Ministerial actions to be agreeable to the Scriptures question 20 Whether ever Christ and his Apostles did first Baptize and then preach faith and repentance twenty or thirty years afterwards answer Christ himself was Baptized being a person not capable of faith and repentance for he was above both Heb. 12.2 of faith he was the author and finisher the person in whom we are to beleeve and of repentance he was not capable who knew no sin and the Baptism of Christ sure it is to be our pattern and grand example Joh. 3.16 1 Pet. 2.22 The Apostles also baptized many persons who had not true Faith and Repentance but were Hypocrites as Simon Magus Alexander the Coppersmith Demas Diotrephes And Simon Magus had repentance preached unto him after he was baptized many daies as the Text clearly expresseth Act 8.13,22 From all which Examples it is manifest that Faith and Repentance are not necessarily required of all persons as to the reception of Baptism but to the blessed effects and fruits thereof pardon of sin c. 2. Neither are children also absolutely and altogether destitute of Faith and Repentance they have these Graces in the power though not in the act In the seed though not in the fruit In the promise for and in their behalf though not in the present actual performance Therefore called the servants of God believers little ones that believe in me Lev. 25 41,42 Mat. 18.3,4,5,6,7 Act. 16.33 18 8. And under the general notion of families and housholds they are rankt amongst persons baptized converted and serving the Lord. question 21 Whether ever Christ and his Apostles received 160 or 200 pounds a year for preaching the Gospel answer Christ himself when he preached the Gospel was maintained by the gifts and benevolence of his Auditors who ministred unto him of their substance And the Apostles for preaching the Gospel had more I believe then 100 l. or 200 l. a year Mar. 15.41 for many of their Converts sold all their estates and brought it and laid it down at the Apostles feet For saith the Apostle If we have sown unto you spiritual things is it a great matter if we reap your carnal things Act. 4.34,37 Rom. 15.27 1 Cor. 9.11 question 22 What Scripture is there to limit God to a place calling it a Church when as the Church is in God 1 Thes 1.1 answer We do not limit God to a place who is every where and filleth the World but yet after a special manner Jer. 23.23 Mat. 18.20 When two or three are gathered together in his Name to worship him and call upon his Name there is he in the midst of them And this place of Assembly we call a Church because the Church or People of God do there assemble to his Service and 't is a Scripture term too though you know it not for as there is a Church in God and in Christ Jesus 1 Thess 1.1 1 Thess 1.1 that is persons devoted to Gods service in and through Jesus Christ So there is a Church of God 1 Cor. 11.22 1 Cor. 11.22 The place namely where such persons do assemble and joyn in Divine Worship But since you cry down all distinctions as savouring of humane Learning whereby the naked truth of things might be clearly and distinctly seen as they are in themselves without conjunction with other things it is no marvel you are so blinde as not to distinguish men from houses persons from places the servants of God from the places of his service question 23 What Scripture is there to have a Clark to say Amen and to have groats a piece of the world for his trade answer 'T is the duty of all good people to say Amen to every good Prayer or what is spoken tending either to Gods glory or their own good and this you shall finde both commanded and practised in the Scriptures Psal 106 46. Neb. 8 6. 2 Pet. 3. ult Rev. 22.20 if you do but consult the Marginal Texts I may therefore rather demand of you why do not rather all the people say Amen then you ask of me why one man doth so And for the Groat he receives yearly of some persons in the world who are not all of the world as you uncharitably censure them I conceive it is not to be so much for saying Amen as for many other Offices wherein he is usefull both to Pastor and People question 24,25,26 What Scripture is there for taking money for burying the dead or to have ten or twelve shillings for Preaching a Funeral Sermon or to take money for marrying man or woman answer For our pains in labouring in the Word and Doctrine the Apostle gives this general rule 2 Tim. 5.17,18 The Labourer is worthy of his wages and what their wages is for their particular pains and labours in this or that Ministerial Function whether more or lesse is not of our choosing but partly the liberality of Founders and Benefactors partly custome amongst all people in all Christian Countries hath setled it question 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law answer We confesse that to be contentious and
Impressions and Workings on the souls of man that so men may have a right understanding of this ever Blessed Person of the the God-head so much mistaken and his Sacred Name to the high offence of his Majesty so much profaned by impudent and false pretences The Doctrine of the Holy Ghost in respect both of his Person and Office is by the Nicene Creed thus clearly and fully set down I beleeve in the Holy Ghost the Lord and giver of life who proceedeth both from the Father and the Son who together with the Father and the Son is worshipped and glorified who spake by the Prophets To give you my Comment upon this Text were but to hold a candle to the Sun the Doctrine delivered is so clear and perspicuous All that can be said upon this Article of our Christian Faith is reducible to four heads 1. Of the Person of the Holy Ghost in himselfe 2. Of his Office or Workings on the mindes of men 3. Of the trial of the true from false spirits 4. Of the means to be made partakers of the Spirit of Truth The two first are doctrinal and speculative points for the rectifying and fitting the understanding rightly to conceive and beleeve aright this Article of Christian Faith The two last are practical and applicatory for the guidance of our actions and Christian performances according to this belief And may this ever blessed Spirit of God inspire and direct me to write and all that read to understand the divine and celestial Doctrine both of his Person and Office to the illumination and sanctification of our souls here as the way to eternall salvation hereafter A DISCOURSE OF THE Holy Spirit CHAP. I. Of the Person of the Holy Ghost in himself THE more clearly to understand the Doctrine of the Spirit of God it will be necessary to use the light of some distinctions for so the naked and plain truth of any thing is most clearly and distinctly seen when namely 't is divided and distinguisht from its conjunction with other things of the same or the like name and nature which is the ground of that old Maxime Qui bene distinguit bene docet The way to teach well or clearly to deliver any truth is rightly to distinguish that truth from other truths that are of near affinity thereunto either in name or nature or in the words of the Apostle which is the language of the Spirit of Truth Rightly to divide the word of Truth 2 Tim. 2.15 2 Tim. 2.15 which was one of those many qualifications of the Apostles of Christ wherewithall they were immediately inspired by this Spirit of Truth for the propagation of the Gospel intimated in that he descended from heaven upon them in cloven or divided Tongues distinction 1 And first that we mistake not the creature for the Creator God over all blessed for ever we must remember that a Spirit is either Create or Increate or more plainly sometimes the word Spirit is in holy Scripture applyed to the creature sometimes to the Creator There are several kindes of created spirits as 1. Those glorious Inhabitants of the highest Heavens the holy and blessed Angels Heb. 1.14 Are they not all ministring spirits c. Heb. 1.14 2. Those cursed inhabitants of the nether Hell the chained Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle styles them Ephes Ephes 6.12 6.12 Spiritual wickednesses or wicked spirits 3. The souls of men which quicken and enliven these our frail and mortal bodies every man being composed of two natures a body and a soul Gen. 2.7 or flesh and spirit Gen. 2.7 And the Lord God formed man of the dust of the earth meaning his body and breathed into his Nosthrils the breath of life meaning his soul and so man became a living soul or living by his foul or spirit created or infused by God into his earthly body 4. The life and animation of each sensitive creature therefore we read Psal 150.6 Psal 150.6 Let every thing that hath breath or spirit praise the Lord All these are several kindes of created spirits some more some lesse pure fine and spiritual But there is an increated Spirit also who being neither made nor created in himself is the great Maker and Creator of all spirits and of all things who being the prime Fountain and Original of all beeings is so eminent and transcendent a Beeing that as he is in himself he only knows himself nor is it possible for us or any creatures who derive their beeing from him to attain the perfect knowledge of him and therefore is he pleased in his holy Word wherein he reveals himself unto us to describe himself by the names and properties of his excellent and most eminent kinde of creatures which are spirits so that God is termed a Spirit Analogically because Angels or Spirits are the purest finest quickest and most active and intelligent beeings But that we may not rank God with Angels or Spirits for he hath no match or equal we must learn this one general rule in Divinity Whatsoever is spoken of God in the Scriptures and withall is applyable to any creature must be understood of God eminenter by way of eminency and transcendency as the Prototype and grand Exemplar of that perfection which is applyed to the creature As here Angels are Spirits and the souls of men are spirits but God is not a Spirit as they are spirits for he is the Fountain the Original and all perfect pattern of the Perfection and Purity of all created spirits therefore termed the God of the spirits of all flesh Numb 22 16. Numb 22.16 and the Father of spirits Heb. 12.9 Heb. 12.9 distinction 2 That we may according to the Catholick Faith worship one God in Trinity and the Trinity in Vnity neither confounding the Persons nor dividing the Substance we must rightly distinguish betwixt the Subsistence and the Persons or betwixt the Essence and Substance of God which is necessarily to be remembred and observed in relation to the Article of Faith in hand for sometimes God is termed a Spirit Essentially in respect of his essence nature or Godhead Sometimes Personally Job 4.24 the tearm being applyed to this or that particular person of the Godhead 1. Essentially Joh. 4.24 God is a Spirit that is he is such a God whose essence nature or being is eminently and transcendently pure and spiritual 2. Personally Mat. 3.16 Mat. 4.1 Ephes 4.30 so here and in many other places the term is peculiarly appropriated and applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity expresseth and sets forth unto us his Person and Office his Personal subsistence in himself and his Office or working
but nominally only and in relation to us which was the error of the Patripassians and others struck at by that clause of the Athanasian Creed so there is one Father not three Fathers one Son not three Sons one Holy Ghâ—st not three Holy Ghosts distinction 3 Thirdly that we may not confound the Person and the Office of this ever blessed Spirit of God but rightly understand what is meant by receiving the holy Ghost being filled with the Holy Ghost Act 9.2 Psal 2.4 Heb. 6.4 and made partakers of the Holy Ghost and all Scriptures which speak of having the Spirit being endued with the Spirit and the like we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit and the impressions or workings of this Spirit upon the mindes of men Rac. catec It was the error of the Macedonians Samosatenians of old and of Socinians of late that by the Spirit of God is meant no other but virtus seu efficacia quâ homines fideles sanctificantur divinis usibus consecrantur i.e. That vertue or efficacy whereby faithfull men are sanctified and consecrate to divine offices And opposite to this extreme many now a dayes run into the other mistaking and misterming the efficacies and vertues of the Spirit for the person of the Spirit himself the holy orthodox truth lies coucht up betwixt these two extremes whilest neither on the one hand we presume to annihilate the personal being of the Spirit as if he were no more but a vertue or influence upon the creature nor yet on the other hand mistake the influences of the Spirit for his essential subsisting person And when you read in holy Scriptures of being filled with the Holy Ghost or made partakers of the Spirit of God Act. 8.17 Eph. 5.18 Wisd 1. Psal 139. is not to be understood of the Spirit in respect of his Personal Essence for thus he filleth the world and contains all things being really existent and present in and with all things and creatures giving unto all their life and breath and all things In whom we live and move and have our being Act. 17. viz. by his inexisting presence and this in respect of his Personal Essence If we should say then that the Spirit of God is in his Saints and servants here upon earth in a greater measure then in other men Personally and in respect of his Essence we should so divide and consequently define and limit the Essence of God which is undivided infinite and unlimited see Jer. 23.23 Am I a God at hand and not a God a far off Can any hide himself in secret places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture phrases of receiviag the Holy Ghost c. are not to be understood of the Spirit in respect of his Personal Essence which is undivided unlimited and filleth all things and so not one man more then another But 2. In respect of his impressions and workings on the souls of men in respect of his gifts and graces which are various and divers and carry their name from the cause or Author of them There are diversity of gifts but the same Spirit 1 Cor. 12.4 where the Spirit is plainly distinguished from his gifts as the cause from the effect the workman from the work of his hands or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it And whereas it is said the Spirit is but one but his gifts are divers we may hence observe that if we should confound the Spirit of God with the gifts and qualifications dispensed from him we should be so far from acknowledging and worshipping the true God which is but one that we should fall into that grosse Idolatry of the Heathens of old making as many Spirits of God as they made gods who deified the moral vertues and worshipped their several vertuous qualifications as gods The unwary neglect of this distinction betwixt the person and qualifications of Gods Spirit is that very rock whereupon many a misguided and unstable soul hath suffered the shipwrack of the true Christian Faith for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts that they have the Spirit of God and that personally abiding in them they are hereupon puft up with such an excessive spiritual pride and self-conceited eminence as not only to exalt themselves above and despise their Christian brethren who are better qualified then themselves but even to extol themselves above the heavens and most blasphemously to professe and boast of an equality with God a blasphemy however 't is salved and minc't that cannot be paralleld but with that originall pride of the Devil He said in his heart I will be like the most High Gen. 3. and to this he tempted our first Parents perswading them to rebel against their Maker and become as Gods themselves knowing good and evil this was the very sin that hurled Lucifer like Lightning from Heaven his pride and presumption to be like the most High and therefore with all his Apostate crew he is now reserved in everlasting chains under darknesse to the judgement of the Great day Jude 6. And for our new Sect of Enthusiasts had they the Spirit of God as they pretend abiding in them and speaking in them Personally and Essentially this blasphemy must necessarily follow that they are equal with God in respect of the Spirit in them as themselves affirm it though not as George Robert c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature which would follow thereupon and wherwith too many unstable souls are now infected we must remember that to have the Spirit in the language of the Scripture is not to be understood of his personal Essence but of his qualifications And because this distinction is very material as to the many present delusions under pretence of the Spirit 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is an ordinary piece of Rhetorick and an usual figure in the dialect of the Scripture to call the gifts and qualifications of Gods holy Spirit by the name of the Spirit as Exod. 31.2,3 Behold I have called by name Bezaleel the son of Uri c. Exod. 31.2,3 whom I have filled with the Spirit of God that is with the gifts of the Spirit for it followes in all wisdome and understanding and knowledg and in all workmanship so Numb 11.17 I will come down and talk with thee and take of the Spirit which is upon thee and put upon them and they shall bear the burthen with thee Numb 11.17 where what else can possibly be meant by the Spirit which was upon Moses to be put upon the Elders but that they should partake of the same spiritual gifts with Moses enfitting
meeknesse temperance against such there is no Law These are called the fruits of the Spirit for two reasons 1. Because as material fruits grow not but upon trees neither do these graces grow in the soul but upon the tree of life Joh. 14.4,5 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine ye are the branches he that abideth in me and I in him the same bringeth forth much fruit for without me ye can do nothing 2. As material fruits are to the body and corporal taste so are the fruits of the Spirit to the soul they are both pleasant and delightsome and also satisfie and feed the soul unto life eternal therefore it is said against such there is no Law there 's no law can condemn such as bring forth these fruits in their lives and conversations as Rom. 8.1 Now then there is no condemnation to them that are in Christ Jesus which walk not after the flesh but after the spirit CHAP. IV. Of the Gifts of the holy Spirit THE second kinde of the holy Spirits impressions on humane souls are his gifts represented by the fire Mat. 3.11 He shall baptize you with the holy Ghost and with fire that is he shall endow and sprinkle the souls of men with such gifts of the holy Ghost as are by fire represented viz. gifts which like unto fire shall be effectual and powerful to enlighten the understandings melt the hearts and enflame the affections and desires of men And as the fire burns not for it self but for the light and warmth of others so the gifts of the Spirit are imparted to the sons of men Mat. 5.15 not to be hidden like a lighted candle under a bushel not to be wrapt up in a retired obscurity Luk. 19.20 with the talent of the unprofitable servant in a napkin but to be imployed to appear to shine forth and manifest themselves for the profit benefit and edification of others Qui renuunt dona spiritus impertiri aliis quae non pro se sed pro aliis acceperunt ipsa sili plerumqâ— dona adimunt â—…unque sua non aliorum lucra cogitant ipsis se quae privata hab re appetunt bonis privant Greg. de cur past p. 1. c. 5. He therefore who hath received the gifts of the Spirit which are given saith the Father not for himself only but for the benefit of others also by refusing to impart them unto others he deprives himself of the use and efficacy of them For whilest he meditates his own private benefit only and not the good of others also it is just with God to rob him of what he covets to enjoy in private since he ought to have communicated the same so the unprofitable servant which laid up his talent in a napkin had the same justly taken from him Luk. 19.24 For it is a manifest sign that there is no true love of God in that heart who imploys not the gifts he hath received from God to the advancement of his service and benefit of his people according to his command therefore said our Lord unto Peter Joh. 21.15 Simon son of Jonas lovest thou me he answered Yea Lord thou knowest that I love thee he saith unto him Feed my lambs Whereupon saith the Father Is Ibid. Si cura passionis est dilectionis testimonium c. If our feeding or teaching the people of Christ be a sign of our love unto Christ then he who is qualified for this office by the gifts of the Spirit and neglects the feeding the flock of Christ thereby is manifestly convinced not to love Christ himself the chief shepherd of our souls For the love of Christ constraineth us that since Christ dyed for all that they which live should not henceforth live to themselves c. 2 Cor. 5.14,15 These Gifts of the Spirit are therefore called the manifestations of the Spirit as shewing what the end and intent of their donation from the Spirit is viz. to profit withall In ipsa corporis positione accipimus quod in actione servemuâ—… nimisitaque turpe est non imitari quod sumus Greg. de cur past p. 3. 1 Cor. 11.7 But the manifestation of the Spirit is given to every man to profit withall As the end and use of the several parts of the body is neither to be idle nor yet to be imployed for it self only as the eye is to see and yet not for it self only but for the direction of the hands feet c. the feet are to walk and yet not for themselves only but also for the eyes hands c. Even so the end and use of the several gifts of Gods Spirit to several members of Christs body severally is both that they should be imploy'd and imployed too not only for private use but-for the mutual benefit and edification each of other 1 Cor. 12. as Saint Paul at large in the same chapter the main subject whereof is the gifts of the Spirit a catalogue whereof you have vers 9 10 11. To one is given by the Spirit the word of wisdome to another the word of knowledge by the same Spirit to another faith by the same Spirit c. where by the way observe Note In that Faith is in this place reckoned amongst the gifts of the Spirit and in the former place Gal. 5.22 amongst the fruits or graces of the Spirit that we may not confound the graces of God for sanctification with his gifts for edification we must remember that there is a twofold Faith the one doctrinal speculative and notionary viz. a right understanding and firm belief of the severall Articles of the Christian Faith and so it 's a gift of Gods Spirit and in this place rankt amongst them The other kinde of Faith is practical and obediential viz. the squaring regulating and ordering of our lives and actions according to the principles precepts and commands of the Doctrinal Faith of Christ and so it is a grace of Gods Spirit and rankt amongst them in the former place The gifts of the Spirit being principally and chiefly intended for the benefit and profit of others though every man therefore whether Lay or Clergy Minister or People may and ought to use all means to be in some good measure made partakers of them for his own private direction in the wayes of wisdome and true godliness yet for the publique instruction of others after an especial and peculiar manner they concern the Ministry of the Gospel viz. such persons whom God first extraordinarily and miraculously since ordinarily and in the use of means hath ordained for the guidance and direction of his people in the wayes of his service and their own salvation and this I suppose is clear from S. Paul Ephes 4.8 Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men Ephes 4.8
immediate Inspiration then the best of men can hope for since And yet though we study to be qualified for the work of the Ministry our qualifications are still the gifts of the Spirit all our wisdome and knowledge is from above even as of Daniel and the three children it is recorded that God gave them knowledge and understanding in all learning and wisdome Dan. 1.17 Dan. 1.17.4 And yet it is said before vers the 4. that they were brought up and instructed in knowledge and that by and among the Heathen too and were taught the learning and tongue of the Caldaeans So our humane learning tongues and languages so much declaimed against by the ignorant are the Handmaids to spiritual and Divine wisdome and knowledge and both the one and the other though acquired by instruction and study in the Schools of the Prophets are yet of Gods mercifull donation they are still the gifts of the Spirit And that first because from the Spirit of God it is that we have mindes capable and mindes inclinable to use the means for the attainment of such gifts for even our natural endowments and moral qualifications are gifts of the Spirit perspicacity quickness of wit ripeness of judgement together with a studious diligent and industrious minde in the search and dexterity in the discovery of the several waies of learning and knowledge even all of them are the gifts of God for every good and perfect gift whether natural moral or divine Jam. 1.17 Joh. 3.27 cometh down from above Jam. 1.17 for a man can receive nothing except it be given from above Joh. 3.27 The very speaking of an ordinary revealed Truth is called a speaking by the Spirit for no man can say that Jesus is the Christ but by the Spirit of God because the revelation of this as of every truth is from the Spirit originally and from him also is both the power and the act of this confession Secondly our qualifications though acquired by study are yet the gifts of the Spirit because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours that we do acquire these qualifications and it is generally and for the most part that God distributes his gifts and blessings according to mens inclinations aptness and endevours for the reception of his gifts Habitus infusi infunduntur per modum acquisitorum All infused or inspired gifts are infused after the manner of gifts acquired i.e. as we are more or lesse industrious to acquire the gifts of the Spirit accordingly so they are more or lesse given and communicated to us by the Spirit which is signified unto us by the parable of the hidden Treasure Mat. 13.4 The Kingdome of heaven is like unto a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field The treasure found without search denoteth Gods free and gratuitous revelation of himself unto us and the selling of all to buy that field signifies a mans utmost endevours and labours to be made partaker of these divine Revelations Thirdly because the qualifications acquired by study are by the Spirit of God himself directed to the ends of the Spirit which are to profit withall and then is Gods blessing the greater and the influence of his Spirit upon our studies the more effectual and powerful when we have in them no other aim or intention but to be thereby enfitted and enabled to become usefull instruments of Gods service and his peoples edification And both in that we do direct our studies to this end and also imploy our gifts acquired by study to this end also it is from the Spirit of God who works in us to will and to do of his own God pleasure Phil. 2.15 Phil. 2.15 And lastly all this is acknowledged that our gifts in all these respects are from the Spirit of God though studied for In that together with those means that are outward and moral we use the Divine means also viz. prayer and devotion commanded Jam. 1.15 If any man lacks wisdome let him ask it of God who giveth to all men liberally and upbraideth not and it shall be given him Jam. 1.5 That the Ministers of the Gospell notwithstanding their gifts are from the Spirit are yet bound to use all means both Moral and Divine for the acquiring thereof is manifest even from Gods own example in the use of their Ministry In that God himself who is not tyed to means neither hath need of any is yet pleased to use the means and Ministry of some men for the instruction and conversion of others There is no question but he who at the first created man after his own Image could without the Ministry of man have again repaired the decayes of his blessed Image in man But yet in all ages it hath seemed good to his infinite wisdome to use the mediation and Ministry of men herein And this he doth out of his tender respect to mens infirmities considering the vast distance betwixt God and man Exod. 20.19 Deut. 5.27 18.16 Heb. 12.19 which moved the Israelites to Petition for a Minister betwixt God and them Exod. 20.19 Talk thou with us and we will hear but let not God talk with us lest we die As therefore no Minister of God may think that God useth his Ministry because he needs it so neither may the people think there is no need of Ministers because God useth them and he uses them as subordinate fellow-labourers in the whole course of mans salvation Gal. 4.19 2 Cor. 3.2 Mat. 16.19 1 Tim. 4.16 the Ministers are said to beget men unto Christ to nourish them in Christ to binde and loose their souls to open and shut heaven and in a word to save because all these things Christ doth by them they are causa conjuncta 2 Cor. 3.2,3 co-operating with and under Christ so Paul compares his Corinthians to a written Epistle the Authors whereof were himself and the Spirit the external writing was his the internal seal upon their hearts was the Spirits These two then may not be severed Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth Nor yet 2. may we imagine that the Ministry of man upon earth can be effectual without inspiration from Heaven CHAP. VII Of those operations and impressions that are opposite to the Spirit of Truth ANd because it is not enough for us to know the truth but also by that right and straight line to observe and discover what is repugnant and contrary thereunto Let us remember what by sad and lamentable experience we daily see and hear that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men so there is also an evill and a bad spirit even the spirit of error and uncleanness the Devil who
hath his secret workings and continual countermines opposing hereunto which evil spirit working also by the frail and deceivable spirit of man doth by many subtile wayes obscure corrupt poyson and belye the sacred qualifications of the Spirit of Truth nor doth the Devil that grand enemy of mans salvation in any kinde of way so much cousen and cheat the souls of men into ruine as by putting false glosses and counterfeit vizars on vices errors and distempers that so they may be mistaken for holy vertues and divine qualifications To instance in some particulars First It is a truth by the Spirit of God both foretold promised and performed That the actings and impressions of Gods Spirit upon the mindes of men are both more strong and frequent as also more general and common under the Gospel then they were under the Law That the gift of the Ministry it self is dilated being not limited to the single Tribe of Levi but all men of what quality soever have a title thereunto meaning Genera singulorum not singula generum that is men of all sorts and kindes not all of all kindes but hereupon to make void pull down and level with the undistinguisht multitude the high and solemn order and offices of the Priest-hood instituted by God himself both under the Law and under the Gospel for a people to snatch the Divine Oracles from the lips of the Priest and presume to teach their Teachers to invade the chair of Moses and offer incense with unhallowed censors for private persons to assume the publique administration of Ministerial Offices without a lawful Call and due Ordination thereunto though they may be otherwise qualified with knowledge and piety These are false glosses imposed upon the former truths by the Spirit of lies Tares sowed by the Enemy of mankinde amidst the purer wheat And that 1. To the high dishonour of God and profanation of all that is religious and sacred 2. To involve the Church of Christ and bury it in the rubbish of confusion and disorder 3. To take away those bounds and limits distinguishing Priest from people which all Nations Jewes and Gentiles all Ages of the Church both Ancient and Modern have kept firm and inviolable 4. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites 2 Sam. 6 6,7 2 Chron. 16.16 c. 2. It is an impression of Gods Spirit upon the soul of man to wait and depend upon God for spiritual wisdome knowledge Prov. 3.5 c. and not to lean to our own understanding or trust too much to our own wit judgement reading learning Prov. 2.6 or the like as knowing full well That the Lord gives wisdome and from him cometh knowledge and understanding But hereupon either to despise or neglect those waies and means and helps which God in his merciful providence hath afforded us for to attain wisdome c. as the study of Tongues and Languages Arts and Sciences the reading and distinctly weighing the Discourses of the learned and to depend upon immediate Revelation and Infusion of such gifts from Heaven as if they should drop upon our barren hearts as did the Manna in the Wildernesse upon the Tents of Israel out of the clouds and by miracle this is a false gloss which the spirit of delusion puts upon the former truth thereby to inveigle us 1. To tempt the good Spirit of God 2. To be exposed and laid open to seducing spirits 3. To enshrine Lady Ignorance again as the Mother of Devotion which all men know but who are blinded with ignorance to be the Dam of superstitions errors and confusions 3. Rightly to beleeve in the Son of God as the mean of our justification here and ground of our hope of salvation hereafter this is an impression of Gods Spirit on the soul of man and in respect hereof we are said to have the Spirit of Faith 2 Cor. 4.13 2 Cor. 4.13 We having the same spirit of faith according as it is written I beleeved therefore have I spoken faith as it is doctrinal being a spiritual gift and reckoned amongst them 1 Cor. 12.9 And as it is practical 1 Cor. 12 9. Gal. 5.22 being a grace or fruit of the Spirit and reckoned amongst them also Gal. 5.22 But now to mingle and divide and as it were to cut asunder this true Evangelical Faith as it stands full and intire in all its integral parts both of doctrine and practice so as to be vainly puft up with a conceit of being ingraffed into Christ and thereby to be justified here and sure of heaven hereafter whether we live according to the rule of Faith and in obedience unto the Gospel of Christ or no to define and measure our Faith not by the sacred acts thereof commanded which is called the righteousnesse of Faith Rom 10.6 but by our own too too credulous fancies and apprehensions as if it were no more to be in Christ but presumptuously to pretend unto it and impudently without just ground to believe it This surely cannot be that true Evangelical Faith whereunto so many promises are annext but a false glosse which the spirit of Error hath put thereupon thereby 1. To puffe up the hearts of too too credulous men with spiritual pride and presumption and make them swell with the empty conceit and airy fancy of their own happy and eminent state and condition when there is no such matter And 2. To inveigle men to neglect the use and practice of Christian graces those fruits of the Spirit which are as it is already said the very life and soul of Christianity and consequently the way to heaven if ever we mean to arrive there 4. It is an impression of Gods Spirit on the soul of man To be zealous for the Lord of Hosts 1 King 19.14 that is to be exceedingly fervent and forward earnest and desirous by all possible waies and means to advance the religious worship and service of God but to be so factious and forward so fiery and furious as by any illegal extravagant and disorderly means to advance the truth it self much lesse to set up any private opinions in relation to Gods Service which have not been semper ubique ab omnibus Vincent the three rules of Catholick Doctrine and Worship to be generally and for the most part of the Primitive times at least of all persons at all times and in all places received and not now and then here and there by hereticks and schismaticks only introduc'd I say to be zealous for such pieces of Religion Doctrine and Worship and that per fas nefásque through just or unjust means by right or by wrong to endevour the advancement thereof this is not true zeal but a false gloss which the Devil puts thereupon even through the violence of this distempered heat 1. To divide separate and break men into sects factions and parties that they might so
High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde Religion as it was viz. Lest the Temple of the great goddesse Dianu should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the winde of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour as his own profit Act. 19.27 Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the winde of Gods Spirit as the Sea of this world is calm peaceable pleasant and the navigation gainful or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any dammages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly winde of God but by the earthly winde of their own worldly ends and interests not by the winde which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde Jam. 1.6 2 Sam. 24.24 suffering themselves by this wind to be tossed to and fro and driven to be of this or that or any Religion that shall cost them nothing nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tide either of prosperity or adversity danger or security makes for or against them But this surely is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sayling in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 6.4,5,6 1 Cor. 6,4,5,6 And yet in all these difficulties still faith the father Aug. The yoke of Christ is easie and his burthen light nay there is ease peace and comfort to the soul in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilest the holy Ghost secretly by his comforts both cheers our spirits and fils the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity CHAP. IX Of the Tryal of Spirits general 3 SInce then that grand malignant Spirit the enemy of our salvation working by these two Familiars mans own deceivable spirit and the spirit of the world doth thus many waies counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the Spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now 1 Joh. 4.1 Dearly beloved beleeve not every Spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive Try the spirits and there is one general reason given for both because many false prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and under that pretence treats of holy and spiritual things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies and errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shall be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old 2 Pet. 2.1 and under the Gospel anew 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers so it followes vers 2. 2 Pet. 2 1. And many shall follow their destructions by whom the way of truth shall be evil spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Mat. 24.23 Mat. 24.23 If any man shall say unto you Loe here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law Deut. 13 1. If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or a wonder Vers 2. and the sign and the wonder which he hath told thee come to passe saying Let us go after other Gods which thou hast not known and let us serve them 3. Thou shalt not hearken unto the words of the Prophet or unto that Dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence
it is also further observable The reason why God suffers false Prophets to arise viz. for the probation and trial of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat quantum in ejus dilectione profecerimus God suffers us to be tempted tryed and proved by the lying wonders of false Prophets arising amongst us not that he himself may know what is in us to whom the hearts of all men are naked and bare but that we may thereby know our selves and our own proficiency and constancy to the principles of truth and integrity The very same reason is given by the Apostle for the necessity of heresies 1 Cor. 11.19 For there must be heresies among you that they which are approved among you may be known 1 Cor 11.19 Quolibet errore caecentur c. Aug. de civ Dei lib. 18. With what error soever our enemies are blinded or with what wickedness soever they are deprav'd 't is for the proof trial and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is for the trial of our patience in suffering and charity in loving our enemies and praying for our persecutors as becomes the Disciples of Christ Mat. 5.44 Mat. 5.44 Do they only by fair words and cunning speeches distil their false and poysonous Doctrines Gal. 6.1 'T is for the trial of our wisdome in resisting and beneficence in perswading and endevouring to restore them with the spirit of meeknesse proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 2 Tim. 2.25,26 Secondly Try the spirits whether they be of God or no Try them how but by the revelations of the Spirit which is of God who being the Spirit of truth must necessarily therefore in all his qualifications and impressions be consentaneous and agreeable to himself Aug. Veritas veritati congrua one truth ever holds proportion with another nay all truths are as it were the images and resemblances one of another they are all links of the same golden chain which affixt to the throne of heaven displayes ' its radiant lustre unto the mindes of men upon earth They are all but streams flowing from one and the same fountain the God of truth There is nothing then that we are to receive for truth but what is consonant and agrees with the Spirit of truth which ever blessed Spirit speaking in the Word hath thereby prescribed and given us a sure and infallible rule of truth What the Apostle cals a being filled with the Spirit Eph. 5.18,19 he also cals the dwelling of the word of Christ in us richly which any one that will compare the places may perceive whence it is easie to observe that the Apostle means no other by being filled with the Spirit then to be full of the Word of Christ or to be mighty in the Scriptures and the reason is because the holy Spirit is not only the great Dictator of the Scriptures unto us but also our guide in several respects as to the right understanding of them rule 1 The first rule of trial then is the holy Word of God in general that 's the grand general rule that 's the great square or level according to which we are to try and examine the rectitude truth and integrity both of the doctrines and opinions of others without and also the impressions and workings of the Spirit within Gal. 1.8 Though we or an Angel from Heaven should preach unto you another Gospel besides that you have received let him be accursed Gal. 1.8 Though we preferring authority of the Gospel they had preached before their own authority the Preachers thereof nay before the authority of celestial spirits Though an Angel from Heaven c. He saw saith the Father Aug. that it might so come to passe that Satan transforming himself into an angel of light and working by his mediators and instruments those deceitful workers who transform themselves into the Apostles of Christ 2 Cor. 11,13,14 might so cousen and deceive them if they did not keep close to the Gospel received which is the true rule of faith therefore he saith another Gospel besides c. praeter any thing that is besides that holds not square and is not level to that rule Qui praetergreditur fidei regulam non procedit in via sed recedit à via he that goes besides and not according to the rule of faith goes not forward in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Mat. 4. And all hereticks and schismaticks do generally alledge Scriptures and wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lies and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so do hereticks deal with the holy writings of inspired men De Praeser adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of heresie all heretical opinions being generally grounded upon and flowing from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures rule 1 First try and examine by
Dreams and Visions Extasies and Entrancings I will go forth and I will be a lying spirit in the mouthes of his Prophets 1 King 22.22 Thus the heavenly Doctrine and miracles of Christ are confronted by the devillish doctrines and lying wonders of Antichrist 2 Thess 2.9 And a departure from the true saith there ever was and ever will be in the Church whilest militant here upon earth even by giving heed to seducing spirits and doctrines of Devils 2 Tim. 4.1 2. Nor does this evil spirit work his deceits and inspire his damnable doctrines but by Gods permission 1. King 22.22 and therefore the evil spirit is said to be from the Lord. Because 1. He is licenc'd by the Lord. And because 2. His actings upon and by his seduced instruments are like the actings of the Spirit of the Lord upon his servants so we read 1 Sam. 18.10 An evill spirit from the Lord came upon Saul and he prophesied i. e. was entranced and demean'd himself as did the Prophets of the Lord when extraordinarily mov'd with the Spirit of Truth 3. Because therefore some persons amongst us that pretend to immediate Revelation have their trances and pretended extasies also in order hereunto 't will be pertinent here to add some notes of difference betwixt the extraordinary actings of the good Spirit and those agitations and turbulent motions of the evill spirit that the one may be the better distinguisht from the other But first 't will be necessary to understand what an Extasie is and the kindes thereof 4. And rightly to understand the nature of an Extasie we must remember that man is of a middle nature betwixt Angels and Beasts and this in respect of the two parts or regions of his soul the superior and inferior The first is cal'd the reasonable and the second the sensitive soul The first man hath in common with the Angels of heaven and the second with the Beasts of the earth now these two being combined into one soul there followes hereupon such a combination betwixt the faculties of each that the working of the one without the other is preternatural and cal'd an Extasie 4. So that from hence doth necessarily flow two general kindes of Extasies the one of the Reasonable soul when that either works or is wrought upon without the instrumental mediation of the senses being for the time enwrapt and separate from the use thereof And the other of the Sensitive soul when that either acts or is wrought upon by sensible objects without the guidance or direction of reason The first Extasie is above us as we are men for it renders us like to the Angels of heaven which act not by any organs of sense The second Extasie is below us as we are reasonable men for it renders us like unto the beasts that perish And the greater that either of these Extasies be the harder it is for the soul to return to her self or produce contrary operations to the Extasie wherein she is Hence some holy and Angelical souls have been so enwrapt with divine and heavenly contemplations that their outward senses have been for the time useless unto them whilest they have not minded any earthly thing And on the other side some sensual and carnal persons which is the far greater number are so taken up and pleas'd with their sensual and worldly lusts as if they had not an immortal soul to be cared for nor were endued with reason to be the guide of their actions 5. But withal we must know that all the former kindes or all the Extasies of the Reasonable soul are not holy heavenly and Angelical but some are natural and some supernatural 1. By natural Extasies I mean such as proceed from natural causes As 1. The serious intention of the minde which in some deep study or contemplation whether the object be good or evil true or false may be abstracted for the time from its operation by the external senses upon outward sensible objects which is no other but an ordinary natural Extasie 2. The strange Relations of Angels and Devils visions and revelations together with the indoctrinations strange demeanor gastly looks and other mystical waies of persons desirous to deceive may produce in others not only belief in them but a secret transportation besides themselves and strong fancies of having the like visions revelations c. 3. There are many bodily distempers as Feavers Epilepsies Melancholy Hypochondriacal and Religious the which as they are more or lesse violent and intense accordingly do make greater or lesse impressions in the brain and fancy and so produce either more ordinary or extraordinary conceited visions and fancied Revelations Too many of such Revelations as these have in all ages since divine Revelations are compleated been made use of by the subtilty of the Devil and cunning craftiness of men whereby they lie in wait to deceive that they may be esteemed by the vulgar for inspired persons and obtrude their distempered imaginations upon the credulous for holy and divine inspirations from above The several kindes whereof have been observed by Dr. Casaubon in his late Treatise of Enthusiasm whither I refer the Reader for further satisfaction herein 2. Supernatural Extasies are those only that are pertinent to our present discourse meaning also by supernatural not those holy divine and ravishing contemplations wherewithall all truly and fervently pious and heavenly minded men are ordinarily extasied and transported which are also undoubtedly the influences of a supernatural power but the extraordinary and supernatural actings either of the holy and good Spirit of God of old or of the false and evill spirit in all ages For both the Divine and Diabolical spirit have not only their ordinary but also their extraordinary workings and entrancings of the mindes of men which distinguishes the persons so wrought upon either into true or false Prophets 6. And the differences betwixt the one and the other will appear as in many other so in these ensuing Particulars 1. The Extasies of the Lords Prophets though their senses were bound up that the intellectual soul might more immediately receive the impression of those celestial truths which were at such times revealed yet their gestures and demeanor in such extasies were notwithstanding grave sober and modest But the entrancings of false Prophets are accompanied with wilde exotique and uncivil gestures being by the evil spirit whose delight it is to torment and vex whom he inspires and possesseth haled and tumbled tanquam furiis perciti as if they were prickt provok'd and spurr'd up by Furies swelling foming frothing at the mouth throwing themselves upon the ground rending their flesh tearing their hair wallowing sometimes like drunkards in their vomit and raving like men distracted Vid. Chrys in 1 Cor. 12. Hom. 29. as Chrysostome observes of the Pythonesse of Apollo and is observable also of many Daemoniacks in the Gospel as Luk. 9.39 A spirit taketh him and he suddenly cryeth out and it teareth him that
obtainable but in the use of outward means and the blessing of God thereupon 2. The other practical or the sanctified use of this doctrinal knowledge by the immediate influence of Gods Spirit upon the soul enquickning and perfecting the same in all obedience and holiness of life as the body is enquickned and animated by the soul And the former of these must ever precede and go before the later For all holiness and obedience to the will of God does presuppose the knowledge thereof Prius est Deum nosse posteà colere saith Lactantius no man can do the will of God that knowes it not nor make a sanctified use of that knowledge which he hath not obtained but as in the procreation of the natural man 1. The body is formed and then 2. The soul infused So of the spiritual man also 1. The body of sacred knowledge must be conceived and framed in the minde 2. The soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things which they have not seen being vainly puft up by their fleshly minde Col. 2.18 And the minde never swels with that fleshly humour of self-conceited knowledge and purity without the secret infusions of that Diabolical spirit who as he was the first original of all pride and presumption so of all sinfulness and error thence derived and infecting the hearts and lives of men For pride is the beginning of sin Ecclus. 10.13 and error also and he that hath it shall powr out abominations What and how great are the benefits of piety and holiness of life as to the right understanding of Gods revealed will hath been already expressed That it is as the very soul and spirit so the top and perfection of true wisdome and knowledge that it is the end of all our studies and endevours and of all learning and knowledge both divine and humane and that without this holiness of life all our learning and knowledge shall be so far from being any way useful as to our own particulars that it shall tend to our greater condemnation at the last day Luk. 12.47 That whilest we study for learning and knowledge with desires and intentions only to be more wisely and knowingly pious and religious and withall do make a sanctified use of our knowledge received not suffering it to continue notionary and speculative in the brain but to be practical in the heart and have its influence upon the actions of our life That thus I say God is invited and according to his promises will undoubtedly multiply and increase our talent and by his holy Spirit open our eyes to see more clearly the waies of his service and our own salvation then such persons who have perhaps a greater portion of learning but less piety and hence undoubtedly many persons of meaner gifts and less learned have outstript others more learned and knowing in the knowledge of holy mysteries God of his great mercy enriching their understanding with more for the holy and pious use they have made of the less portion of knowledge imparted to them But yet notwithstanding the soul must not be advanc'd to the destruction of the body of sacred knowledge nor that which is the end and perfection of true wisdome must not make null and void the means God hath destin'd thereunto nor may we presume upon our good desires pious intentions and fancied relations unto God as this Elect and people further then in all humility to wait upon him for his blessing not without but in the use of those means of grace and truth which he hath ordained for our direction and guidance therein To conclude this discourse in the words of judicious Hooker Eccl. polit l. 5. sect 10. If license were given to every man to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some special person whose vertues deserve to be highly esteemed what other effect would ensue hereupon but utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it possesseth ought to suspect it the more in as much as if it did come from God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it to others either with miraculous operation or with strong invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the error and insufficiency of their arguments doth make it on the contrary against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove The Prayer O blessed Father of lights and fountain of all holy true divine and celestial Revelations as thou hast been pleased to reveal thy Son unto us to be the way the truth and the life so give us hearts to cleave fast to these divine Revelations both to acquiesce and persevere in the sacred doctrine and saving practise thereof take from us all vanity of mind and deceitfulness of imagination and let not the Author of lies prevail upon our depraved fancies to take us off from an holy humble and constant dependence upon thee in the use of the means of grace and truth ordained by thee Let thy Word be ever a light unto our feet and a lanthorn unto our paths and let thy holy Spirit ever clear this light to our minds and inflame our hearts with the sacred fire of divine love and zealous obedience to thy holy will revealed in thy word
of the world they have left their religion behinde them according to the old proverbe making a great deal more hast then good speed That therefore our much forwardness in opposing one error may not headlong us into another and our zeal to truth over-run and trample it under foot we must remember that this zeal is to be tempered ever with meekness of wisdome Quia quos im plet omnes columnae simplicitate mansuetos igne zeli ardentes exhibet Gal 6.1 therefore the holy Ghost descended on our Saviour in shape of a Dove as well as on his Apostles in likeness of fire to denote unto us that we are as well to be endued with the meekness and innocence of a dove as with the heat and fire of zeal that as by the one we are quickned and enlivened unto piety so by the other we may be tempered and qualified to keep within the limits of truth and sobernesse 4. That we beware of opposing one part of religious truth against another and of disjoyning those things which God hath joyned together e. g. God hath joyned faith and good works as the soul and body as the tree and its fruits or as the foundation and building of holy Religion And in good-works or the holy actions of obedience he hath coupled both the Tables of the Law together the one containing the sacred offices of piety towards God and the other of justice and charity towards man he then that will not be guilty of Error must not presume upon any pretence how specious soever to divide these or any of these each from other For he that parts faith from good works parts the body from the soul and overthrowes holy Religion from off its proper basis and foundation And he that parts holiness and righteousness or righteousness from holiness who pretends Religion to God to be unjust or uncharitable to man or out of a pretence of justice or kindness to man robs God of any part of his worship uses one table of the Law as an instrument to break the other to the ruine and breach of both 5. To avoid errors 't is necessary that we obey and submit our selves to the directions and guidance of those consecrate persons whom God hath ordained and according to Gods ordinance are lawfully called and rightly instituted to be the Pastors of our souls and the pillars of his Truth This direction God himself giveth to his people as an antidote against idolatry and all false worship Deut. 12.19 Take heed to thy self that thou forsake not the Levite as long as thou livest upon the earth and chap. 17.8 If there arise a matter too hard for thee in judgement thou shalt arise and come unto the Priests the Levites And the man that wil do presumptuously will not hearken unto the Priest that standeth to minister even that man shall die vers 12. And Mal. 2.7 The Priests lips c. Haec sunt initia haereticorum ut sibi placeant praepositum superbo tumore contemnant Cyp. l. 3. epist 9. The same command is given Heb. 13.17 Obey them that have the rule over you submit your selves for they watch for your souls c. But when people contemn their Pastors and despise their directions when they presume to be wiser then their teachers and to set themselves above those who are over them in the Lord when they will controll their Priests and snatch the holy oracles out of their mouths censure their doctrines revile their persons scandalize their profession hence arise Heresies Schisms and factions this opens the gap to all errors seductions and falshoods Thus when the spirit of contradiction reigned and the people were as those that strive with their Priests Hos 4.4 hear what a dreadful ruine attended them vers 5. Therefore shalt thou fall in the day and the Prophet shall fall with thee in the night destruction shall follow upon destruction as the night followeth the day and I will destroy thy mother the Church And what else can be expected but that men should stumble and fall into errors and deceits even when the light of saving knowledge shineth unto them if the directions of those whom God rightly placed to be the lights of his Church Mat. 5.14 are neglected and disobeyed especially if we remember that all such contempt and disobedience reflecteth upon Christ the true Light himself In discipule magister auditur in filio pater honoralur Bed in loc Luk. 10.16 He that heareth you heareth me saith our Lord to his Disciples and in them to all faithful Pastors and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me And here we that are Pastors ought in all humility to acknowledge that there is as well obedience due from us to our Ecclesiastical Fathers the Bishops as there is from the people unto us and when we deny the one it is most just with God to deprive us of the other the miserable effects whereof we are by sad experience too sensible of 6. That we be not ensnared in the labyrinth of error 't is necessary that we suppress all swelling conceits of our own knowledge and wisdome For seest thou a man wise in his own conceit there is more hopes of a fool then of such a one Prov. 26.12 And undoubtedly no men for the most part are so wise in their own conceits and proud of their knowledge in spiritual things as they that have the least portion of spiritual understanding for the first appearance of spiritual light doth so amaze all weak and ignorant minds that they think presently they are the children of the light when they are not yet out of the confines of the Kingdome of darkness and are confident of knowing all things when as yet they have not so much knowledge as to acquaint them with their own ignorance And as one hath truly observed 'T is ordinary with men whilest they are young and novices in Religion to despise those doctrines and religious offices which upon more maturity and ripeness of judgement they have approved and embraced He then that desires to be endued with the spirit of truth must conform himself to the Spirit of Christ in all meekness and humility Learn of me for I am meek and lowly Mat. 11.29 And he that will not learn this lesson shall never learn exactly to know the errors of his waies for Humility moulds and prepares the soul to receive the impressions of holy Truth which pride and self-conceitedness resists and opposes so Psal 25.9 The meek will he guide in judgement and the meek will he teach his way but Jam. 4.6 God resisteth the proud and 't is because the proud first resist the impressions of Gods Spirit As the black apple of the eye sees clearly but if there be a white pearle therein it sees nothing even so the eye of humane understanding saith Greg. Greg. de cur past c. 11. if sensible
of its own ignorance and sinfulness sees more clearly the secrets of Truth but if once it apprehend and gather a self-conceited whiteness and purity of holiness and wisdome 't is excluded from the light of celestial knowledge For so much the lesse doth any man perceive the light of truth by how much he is by pride exalted and puft up with conceit of his own understanding There be too many in these sad times of such universal delusion that think themselves very wise and great proficients in Religion if they can but talk and wrangle and hold discourse to and again of religious matters such discourse is too often also in Scripture phrases either not understood or else wrested and perverted and tends ordinarily to the crying down of some religious practise or ancient custome of the Church though it be not only innocent but useful and edifying expressions and arguments of this nature the devil is ever ready to suggest to the mindes of men and to whet and smooth their tongues to run on readily in such kinde of unprofitable and destructive effusions which puffes them up with fond conceits of their knowledge and understanding in the waies of God till professing themselves wise they become fools and wax vain in their imaginations and their foolish hearts be darkned so that they cannot see the light of truth through the mist and imperfect glimmering of their own conceited knowledge Thus the Devil himself was lost in the bottomless pit of error and eternal confusion his knowledge which was so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciens Aug. that from the excellency thereof he derives his name in Greek puft him up and made him swel with pride till he burst out into flat rebellion against his maker they then that will not fall into the same condemnation must give ear to these directions of the holy Ghost Prov. 3.7 Lean not to thine own understanding for many are deceived by their own vain opinion and evil suspicion hath overthrown their judgement Ecclus. 3.24 Wo unto them that are wise in their own eyes and prudent in their own sight Isa 5.21 Be not therefore wise in their own conceits Rom. 12.16 with many more places to the same purpose 7. From whence will follow another rule of direction for the avoiding of errors That we entermeddle not with those mysterious points of Religion nor yet with those harder places of holy Scripture which are above the reach of our understanding For all such over curious entermedlings coming from pride and self-conceited wit begets such an exorbitance in the spiritual man as surfetting and drunkenness in the natural For when men overweening their own judgements will presume to pry into those secret mysteries of godliness and portions of holy writ which their understandings cannot fathom nor their judgements digest hence ariseth a giddiness of minde this makes them reel to and fro and stagger like drunken men being tost with every winde of doctrine how strange new and fanatick soever which I may not improperly call a spiritual drunkenness with the wine of Gods Word or a surfet of the bread of life 'T is the grand epidemical disease of the times and the too too fruitful dam of many of those abortive sholes of erroneous opinions that swarm amongst us So saith the Apostle of such as are beguiled into a false worship They intrude into those things which they have not seen being vainly puft up with their fleshly minde Col. 2.18 out of pride and an overweening conceit of their knowledge and judgement they presume to meddle with what the understood not and so were cousened with falsities and lies To avoid this mischief take for example the Prophet David Psal 131.1 Lord mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Advice to the same purpose the wise Syracides gives us Ecclus. 3.21 c. Seek not the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see with thine eyes the things that are in secret be not curious in unnecessary matters And if you desire advice herein yet more authentick see Rom. 12.3 For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly or to be wise with sobriety And this wisdome with sobriety consists of three particulars 1. Not to profess or boast of more knowledge and piety then God hath really and truly endued us withal Ecclus. 3.25 2. Not to boast of that little knowledge and goodness which really we have Rom. 11.20 3. Not to lean to our own understanding Prov. 3.5 But to submit our judgements to the judgement of persons that have more understanding then our selves remembring that even the spirits of the Prophets are subject to the Prophets 1 Cor. 14 32. And that they who had the gift of Prophesie were commanded to submit their doctrine to the judgement of others 1 Cor. 14.29 And undoubtedly he is a man of the best judgement saith the Italian proverb that trusts not to his own judgement 8. But yet though we must submit our judgements to our superiors 1 Joh. 14.1 we must not be too credulous nor believe every one that saith he hath the Spirit no not of the Ministery Rom. 16.18 especially in these evil daies wherein many salfe prophets are gone forth into the world who with cunning words and fair speeches deceive the souls of the simple If we judge according to the outward appearances of men and think because they are very zealous in their waies and strict in their life and spiritual in their expressions that therefore they are in favour with God and know his minde and are partakers of the Spirit of Truth we shall be sure to be cousen'd Because 1. Such are generally the professions pretences and appearances of all Heretiques and Schismatiques 2. The pretences and appearances of such are generally more fair plausible and zealous then ordinary And the more forward and zealous they are in justifying their own sect and ascribing to themselves infallibility the more false and counterfeit commonly they be this being the very way whereby the Devil doth by his instruments insinuate all his delusions and lying vanities even under the plausible pretences of seeming holiness forward zeal and more then ordinary strictness and austerity of conversation And no marvail for Satan himself is transformed into an Angel of light therefore 't is no great thing if his ministers also be transformed as Ministers of righteousness 2 Cor. 14.15 i. e. saith the Glosse 〈◊〉 collidè sub specie religionis decipientes Gloss interl craftily deceiving under the shew of Religion 3. There is in some men a more natural disposition
Not that any Angel presumed to be called by the name of the Lord or to be worshipped as God but to adde the greater weight and authority to the message he brought from the Lord the messenger was called by the name of the Lord that sent him 2. By Dreams as Numb 12.6 Is there a Prophet among you I the Lord will make my self known unto him in a vision and will speak unto him in a dream and Job 33.24 c. For God speaketh in a dream in the vision of the night then he openeth the ears of men and sealeth their instruction Quia anima clausis sonsibus exteriortbus ad recipiendam revelationem magis est apta quia tunc non est per occupationem sensuum exteriorum impedita Lyr. in Mat. 1. And the reason hereof is because when the outward senses are shut the inward soul is more apt to receive the impression of divine revelation being no way then hindred by the working of the exterior senses upon outward sensible objects Thus the Lord revealed himself to Jacob Gen. 28.12 To Daniel Chap. 7.1 To Joseph Mat. 2.13,19 3. By external representations and appearances when awake as Jer. 1.11,12,13 Ezek. 1.4 c. and this was accompanied sometime with the extasie and entrancing of the person who received such visions as Dan. 10.8,9 St. Paul was in an extasie when he was caught up into the third heaven so that he knew not for that time whether his soul was cloathed with humane flesh or separated from it 2 Cor. 12.2 4. By internal inspiration of the holy Ghost without any such extasie or abolition of sense as Job David and many others were inspired and yet we read not that they were extasied or entranced as 2 Pet. 1.21 Holy men of God spake as they were moved by the holy Ghost There is an ordinary moving by the holy Ghost for every good motion every spark of celestial fire whether for illumination or sanctification is from him And there is an extraordinary motion of the Spirit in the Prophets of the Old and Apostles of the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they were acted or carried by the holy Ghost and spake as they were thus incited by God And those under the New Testament were also honoured with this extraordinary manner of divine revelation upon whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost fell Act. 10.44 and they spake with tongues and of whom 't is said by imposition of the Apostles hands they received the holy Ghost Act. 8.17 5. By Vrim and Thummim the one signifying light and the other perfection they were two ornaments in the High-priests breast-plate but how and after what manner they gave their answer is diversly delivered The learned Jewes say that the names of Abraham Isaac and Jacob and the twelve Patriarchs with this addition All these are the Tribes of Israel In which names and words all the letters of the Alphabet are contained And by the prominency and shining of those letters the answers were received and communicated to the people 6. By a voice from heaven called by the Hebrews Bath-col the daughter of a voice or the production of thunder and this was usually conveighed into the ears of the persons that heard it upon the wings of the winde as before is remembred to Adam Gen. 3.8 So also to Elias 1 King 19.11,12 To Christ Mat. 3.17 And his Apostles received the holy Ghost in a mighty rushing winde Act. 2. These were the divers waies of more immediate revelation of old which were not ordinary and common but at sundry times and upon special and extraordinary occasions either upon some great work of Judgement or mercy from God to his people or of repentance and new obedience from the people unto God All which waies of divine revelation are long since ceased in the Church of Christ as being furnished with sufficient means of instruction in righteousness and saving knowledge without any such manners of extraordinary revelation Ecc. polit l. 1. sect 14. for as the judicious Hocker observes Since God himself hath therefore revealed his will because men could not otherwise have known so much as is necessary his surceasing to speak unto the world since the publishing of the Gospel of Jesus Christ and the delivery of the same in writing is to us a manifest token that the way of salvation is now sufficiently opened and that we need no other means for our full instruction then God hath already furnished us withal There are 3. Reasons amongst others why God was pleased in such divers manners to reveal himself of old but in these last daies to surcease the use of any such revelations 1. Because the people of God had either 1. No Scripture at all as from Adam to Moses Or 2. The written Law only as from Moses to Samuel Or 3. The Lawes and the Prophets only as from Samuel to Christ but we have both Law and Gospel Prophets and Apostles the revelations of God both new and old sully and sufficiently delivering the will of God unto us 2. Gods people of old looked unto Christ for to come and waited for that light which was yet to be revealed but we believe in Christ already come and are made partakers of that true light which displayed from Christ the Sun of righteousness does fully discover unto us the waies of Gods service and of our own salvation so that it is as needless for us now to depend upon new revelations or set up new lights as to hold candles to the sun when it shines in its fulness of splendour 3. The Jewes being curious of knowing things to come and withall prone to Idolatry that therefore they might not have recourse to soothsayers and sorcerers nor run a whoring after Idols God frequently sent them Prophets extraordinary and then they had most such Prophets sent when they were most Idolatrous But now all idol-temples are broken down and their Oracles long since ceased so that there is no such danger among Christians of other Idolatry or Image-worship as that Idolatry which is too usual and common to worship the imaginations of their own hearts whereunto those of all others are most prone who most depend upon new revelations CHAP. III. Of an extasie natural and supernatural and the difference between Divine Extasies of old and Diabolical Entrancings and Inspirations 1. AS God is the fountain of Truth which is derived unto us by revelation from him so the Devil is the father of Falshood and lies which deduce their original from his secret and subtil inspirations And herein the Devil is Gods Ape cunningly following the same waies of seduction and deceit observed by God for the conveyance of his saving Truth So that where God has his Church the Devil hath his Chappel and where God has his true Prophets the Devil hath his false Prophets also And the several waies of Divine Revelation observed by the one are imitated by the other viz. by