living man who is compounded of Body and Soul is utterly unable clearly to apprehend the Divine Essence to see it as it is And so S. Paul distinguisheth the knowledge of this life as taken in this complex sense and of the life to come that now we see 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a glass which is continually sullied and darkened while we look into it by the breathing of our Animal fansies passions and imaginations upon it and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darkly but we shall see then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 face to face which is the translation of that Hebrew phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And in the like manner does a Greek Philosopher compare these two sorts of Knowledge which the Soul hath of God in this life and in that to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul will reckon all this knowledge of God which we have here by way of Science but like a fable or parable when once it is in conjunction with the Father feasting upon Truth it self and beholding God in the pure raies of his own Divinity I shall conclude all with that which S. Paul expresly tells us 1 Cor. 15. 50. Flesh and blood cannot inherit the kingdome of God where by Flesh and Blood he seems to mean nothing else but Man in this complex and compounded state of Soul and Body I mean corruptible earthy Body and it was a common Periphrasis of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Jews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the like sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flesh Blood in those and other places in the New Testament used where this phrase occurs viz. Matth. 16. 17. Gal. 1. 16. Ephes. 6. 12. Heb. 2. 14. But in opposition to this gross earthy Body the Apostle speaks of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Spirituall Body v. 44. such as shall put on incorruption and immortality v. 53. and consequently differing from that Body which here makes up this compounded animall Being and accordingly our Saviour speaks of the children of the Resurrection that they neither marry nor are given in marriage nor can they die any more but are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as it is in S. Matthew and Mark 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Angels of God and so the Jewish writers are wont to use the same phrase to express the state of Glory by viz. that then good men shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicut Angeli ministerii OF PROPHESIE OR A DISCOURSE Treating of The Nature of Prophesie The Different degrees of the Propheticall Spirit The Difference of Propheticall Dreams from all other Dreams recorded in Scripture The Difference of the True Propheticall Spirit from Enthusiasticall Imposture What the meaning of those Actions is that are frequently in Scripture attributed to the Prophets whether they were Reall or onely Imaginary The Schools of the Prophets The Sons or Disciples of the Prophets The Dispositions antecedent and preparatory to Prophesie The Periods of Time when the Propheticall Spirit ceased in the Jewish and Christian Churches Rules for the better understanding of Propheticall Writ 2 Pet. 1. 21. For Prophesie came not in old time by the will of man but holy men of God spake being moved by the Holy Ghost Philo Jud. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OF PROPHESIE CHAP. I. That Prophesie is the way whereby Revealed Truth is dispensed and conveighed to us Man's Mind capable of conversing and being acquainted as well with Revealed or Positive Truth as with Naturall Truth Truths of Naturall inscription may be excited in us and cleared to us by means of Propheticall Influence That the Scripture frequently accommodates it self to vulgar apprehension and speaks of things in the greatest way of condescension HAving spoken to those Principles of Naturall Theologie which have the most proper and necessary influence into Life and Practise and are most pregnant with morall goodness we come now to consider Those pieces of Revealed Truth which tend most of all to foment and cherish true and reall Piety But before we fall pressly into any strict Enquiry concerning them it may not be amiss to examine How and in what manner This kind of Truth which depends solely upon the Free will of God is manifested unto mankind and so treat a little concerning Prophesie which indeed is the onely way whereby This kind of Truth can be dispensed to us For though our own Reason and Understanding carry all Natural Truth necessary for Practice in any sort engraven upon themselves and folded up in their own Essences more immediatly as being the first participations of the Divine Minde considered in its own Eternal nature yet Positive Truth can only be made known to us by a free influx of the Divine Mind upon our Minds and Understandings And as it ariseth out of nothing else but the free pleasure of the Divinity so without any natural determination it freely shines upon the Souls of men where and when it lifteth hiding its light from them or displaying it forth upon them as it pleaseth Yet the souls of men are as capable of conversing with it though it doe not naturally arise out of the fecundity of their own Understandings as they are with any Sensible and External Objects And as our Sensations carry the notions of Material things to our Understandings which before were unacquainted with them so there is some Analogical way whereby the knowledge of Divine Truth may also be revealed to us For so we may call as well that Historical Truth of Corporeal and Material things which we are informed of by our Senses Truth of Revelation as that Divine Truth which we now speak of and therefore we may have as certain and infallible a way of being acquainted with the one as with the other And God having so contrived the nature of our Souls that we may converse one with another and inform one another of things we knew not before would not make us so deaf to his Divine voice that breaks the rocks and rends the mountains asunder He would not make us so undisciplinable in Divine things as that we should not be capable of receiving any Impressions from himself of those things which we were before unacquainted with And this way of communicating Truth to the Souls of men is originally nothing else but Prophetical or Enthusiastical and so we may take notice of the General nature of Prophesie Though I would not all this while be mistaken as if I thought no Natural Truth might be by the means of Prophetical influence awakened within us and cleared up to us or that we could not lumine prophetico behold the Truths of Naturall inscription for indeed one main end and scope of the Prophetical Spirit seems to be the quickning up of our Minds to a more lively converse with those Eternal Truths of Reason which commonly lie buried in so much fleshly obscurity within us that we discern them not And therefore the Scripture
mangling of the Words or running out into any Critical curiosities about them I shall from these Words take occasion to set forth The Nobleness and Generous Spirit of True Religion which I suppose to be meant here by The way of life The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendred above may signifie that which is divine and heavenly high and excellent as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does in the New Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 2. S. Austin supposeth the things of Religion to be meant by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superna for this reason quòd merito excellentiae longè superant res terrenas And in this sense I shall consider it my purpose being from hence to discourse of the Excellent and Noble spirit of true Religion whether it be taken in abstracto as it is in it self or in concreto as it becomes an inward Form and Soul to the Minds and Spirits of Good men and this in opposition to that low and base-born spirit of Irreligion which is perpetually sinking from God till it couches to the very Centre of misery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowermost Hell In discoursing upon this Argument I shall observe this Method viz. I shall consider the Excellency and Nobleness of True Religion 1. In its Rise and Original 2. In its Nature and Essence 3. In its Properties and Operations 4. In its Progress 5. In its Term and End CHAP. I. 1. The Nobleness of Religion in regard of its Original and Fountain it comes from Heaven and moves towards Heaven again God the First Excellency and Primitive Perfection All Perfections and Excellencies in any kind are to be measured by their approach to and Participation of the First Perfection Religion the greatest Participation of God none capable of this Divine Communication but the Highest of created Beings and consequently Religion is the greatest Excellency A twofold Fountain in God whence Religion flowes viz. 1. His Nature 2. His Will Of Truth Natural and Revealed Of an Outward and Inward Revelation of God's Will WE begin with the First viz. True Religion is a Noble thing in its Rise and Original and in regard of its Descent True Religion derives its pedigree from Heaven is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it comes from Heaven and constantly moves toward Heaven again it 's a Beam from God as every good and perfect gift is from above and comes down from the Father of lights with whom is no variableness nor shadow of turning as S. James speaks God is the First Truth and Primitive Goodness True Religion is a vigorous Efflux and Emanation of Both upon the Spirits of men and therefore is called a participation of the divine Nature Indeed God hath copyed out himself in all created Being having no other Pattern to frame any thing by but his own Essence so that all created Being is umbratilis similitudo entis increati and is by some stamp or other of God upon it at least remotely allied to him But True Religion is such a Communication of the Divinity as none but the Highest of created Beings are capable of On the other side Sin and Wickedness is of the basest and lowest Original as being nothing else but a perfect degeneration from God and those Eternal Rules of Goodness which are derived from him Religion is an Heaven-born thing the Seed of God in the Spirits of men whereby they are formed to a similitude likeness of himself A true Christian is every way of a most noble Extraction of an heavenly and divine pedigree being born 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from above as it is express'd Joh. 3. The line of all earthly Nobility if it were followed to the beginning would lead to Adam where all the lines of descent meet in One and the Root of all Extractions would be found planted in nothing else but Adamah red Earth But a Christian derives his line from Christ who is the Only-begotten Son of God the shining forth of his glory and the Character of his person as he is stiled Heb. 1. We may truly say of Christ and Christians as Zebah and Zalmunna said of Gideon's brethren As he is so are they according to their capacity each one resembling the children of a king Titles of Worldly honour in Heavens heraldry are but only Tituli nominales but Titles of Divine dignity signify some Real thing some Real and Divine Communications to the Spirits and Minds of men All Perfections and Excellencies in any kind are to be measured by their approach to that Primitive Perfection of all God himself and therefore Participation of the Divine nature cannot but entitle a Christian to the highest degree of dignity Behold what manner of love the Father hath bestowed upon us that we should be called the Sons of God 1 Jo. 3. 1. Thus much for a more general discovery of the Nobleness of Religion as to its Fountain and Original We may further and more particularly take notice of this in reference to that Twofold fountain in God from whence all true Religion flows and issues forth viz. 1. His Immutable Nature 2. His Will 1. The Immutable Nature of God From thence arise all those Eternal Rules of Truth and Goodness which are the Foundation of all Religion and which God at the first Creation folded up in the Soul of man These we may call the Truths of Natural inscription understanding hereby either those Fundamental principles of Truth which Reason by a naked intuition may behold in God or those necessary Corollaries and Deductions that may be drawn from thence I cannot think it so proper to say That God ought infinitely to be loved because he commands it as because he is indeed an Infinite and Unchangeable Goodness God hath stamp'd a Copy of his own Archetypal Loveliness upon the Soul that man by reflecting into himself might behold there the glory of God intra se videre Deum see within his Soul all those Ideas of Truth which concern the Nature and Essence of God by reason of its own resemblance of God and so beget within himself the most free and generous motions of Love to God Reason in man being Lumen de Lumine a Light flowing from the Fountain and Father of Lights and being as Tully phraseth it participata similitudo Rationis aternae as the Law of Nature the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law written in mans Heart is participatio Legis aternae in Rationali creatura it was to enable Man to work out of himself all those Notions of God which are the true Ground-work of Love and Obedience to God and conformity to him and in modling the inward man into the greatest conformity to the Nature of God was the Perfection and Efficacy of the Religion of Nature But since Mans fall from God the inward virtue and vigour of Reason is much abated the Soul having suffered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉
and the New Covenant as it is laid down by the Apostle Paul A more General Ansiver to this enquiry together with a General observation of the Apostle's main End in opposing Faith to the Works of the Law viz. To beat down the Jewish proud conceit of Merit A more particular and Distinct answer to the Enquiry viz. That the Law or Old Covenant is considered only as an External administration a dead thing in it self a Dispensation consisting in an Outward and Written Law of Precepts but the Gospel or New Covenant is an Internal thing a Vital Form and Principle of Righteousness in the Souls of men an Inward manifestation of Divine Life and a living Impression upon the Minds and Spirits of Men. This proved from several Testimonies of Scripture pag. 308. Chap. V. Two Propositions for the better understanding of the Doctrine of Justification and Divine Acceptance 1. Prop. That the Divine judgment and estimation of every thing is according to the truth of the thing and God's acceptance or disacceptance of things is suitable to his judgment On what account S. James does attribute a kind of Justification to Good works 2. Prop. God's justifying of Sinners in pardoning their Sins carries in it a necessary reference to the sanctifying of their Natures This abundantly proved from the Nature of the thing pag. 325. Chap. VI. How the Gospel-righteousness is conveighed to us by Faith made to appear from these two Considerations 1. The Gospel lays a strong foundation of a chearfull dependance upon the Grace and Love of God and affiance in it This confirmed by several Gospel-expressions containing plainly in them the most strong Motives and Encouragements to all ingenuous addresses to God to all chearfull dependance on him and confident expectation of all assistance from him 2. A true Evangelical Faith is no lazy or languid thing but an ardent breathing and thirsting after Divine grace and righteousness it looks beyond a mere pardon of sin and mainly pursues after an inward participation of the Divine nature The mighty power of a living Faith in the Love and Goodness of God discoursed of throughout the whole Chapter pag. 332. Chap. VII An Appendix to the foregoing Discourse How the whole business and Undertaking of Christ is eminently available both to give full relief and ease to our Minds and Hearts and also to encourage us to Godliness or a God-like righteousness briefly represented in sundry Particulars pag. 343. DISCOURSE VIII OF THE SHORTNESS OF A Pharisaick Righteousness CHap. I. A General account of men's Mistakes about Religion Men are no where more lazy and sluggish and more apt to delude themselves then in matters of Religion The Religion of most men is but an Image and Resemblance of their own Fansies The Method propounded for discoursing upon those words in S. Matthew 1. To discover some of the Mistakes and False Notions about Religion 2. To discover the Reason of these Mistakes A brief Explication of the Words pag. 349. Chap. II. An Account of men's Mistakes about Religion in 4 Particulars 1. A Partial obedience to some Particular Precepts The False Spirit of Religion spends it self in some Particulars is confin'd is overswayed by some prevailing Lust. Men of this spirit may by some Book-skill and a zeal about the Externals of Religion loose the sense of their own Guiltiness and of their deficiencies in the Essentials of Godliness and fansy themselves nearly related to God Where the true Spirit of Religion is it informs and actuates the whole man it will not be confin'd but will be absolute within us and not suffer any corrupt Interest to grow by it p. 353. Chap. III. The Second Mistake about Religion viz. A meer complyance of the Outward man with the Law of God True Religion seats it self in the Centre of mens Souls and first brings the Inward man into Obedience to the Law of God the Superficiall Religion intermeddles chiefly with the Circumference and Outside of men or rests in an outward abstaining from some Sins Of Speculative and the most close and Spiritual wickedness within How apt men are to sink all Religion into Opinions and External Forms pag. 357. Chap. IV. The Third Mistake about Religion viz. A constrained and forc'd Obedience to God's Commandments The Religion of many some of whom would seem most abhorrent from Superstition is nothing else but Superstition properly so called False Religionists having no inward sense of the Divine Goodness cannot truly love God Yet their sowre and dreadfull apprehensions of God compell them to serve him A slavish spirit in Religion may be very prodigal in such kind of serving God as doth not pinch their Corruptions but in the great and weightier matters of Religion in such things as prejudice their beloved Lusts it is very needy and sparing This servile Spirit has low and mean thoughts of God but an high opinion of its Outward services as conceiting that by such cheap things God is gratified and becomes indebted to it The different Effects of Love and Slavish fear in the truly and in the falsly Religious pag. 361. Chap. V. The Fourth and last Mistake about Religion When a mere Mechanical and Artificial Religion is taken for that which is a true Impression of Heaven upon the Souls of men and which moves like a new Nature How Religion is by some made a piece of Art and how there may be specious and plausible Imitations of the Internals of Religion as well as of the Externals The Method and Power of Fansy in contriving such Artificial imitations How apt men are in these to deceive both themselves and others The Difference between those that are govern'd in their Religion by Fansy and those that are actuated by the Divine Spirit and in whom Religion is a living Form That True Religion is no Art but a new Nature Religion discovers it self best in a Serene and clear Temper of Mind in deep Humility Meekness Self-denial Universal love of God and all true Goodness p. 366. DISCOURSE IX OF THE EXCELLENCY and NOBLENESS OF RELIGION CHap. I. 1. The Nobleness of Religion in regard of its Original and Fountain it comes from Heaven and moves towards Heaven again God the First Excellency and Primitive Perfection All Perfections and Excellencies in any kind are to be measured by their approch to and Participation of the First Perfection Religion the greatest Participation of God none capable of this Divine Communication but the Highest of created Beings and consequently Religion is the greatest Excellency A twofold Fountain in God whence Religion flows viz. 1. His Nature 2. His Will Of Truth Natural and Revealed Of an Outward and Inward Revelation of God's Will pag. 380. Chap. II. 2. The Nobleness of Religion in respect of it's Nature briefly discovered in some Particulars How a man actuated by Religion 1. lives above the world 2. converses with himself and knows how to love value and reverence himself in the best sense 3. lives above himself not
Demonstrations but that which springs forth from true Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaks it brings such a Divine light into the Soul as is more clear and convincing then any Demonstration The reason why notwithstanding all our acute reasons and subtile disputes Truth prevails no more in the world is we so often disjoyn Truth and true Goodness which in themselves can never be disunited they grow both from the same Root and live in one another We may like those in Plato's deep pit with their faces bended downwards converse with Sounds and Shadows but not with the Life and Substance of Truth while our Souls remain defiled with any vice or lusts These are the black Lethe-lake which drench the Soules of men he that wants true Vertue in heavn's Logick is blind and cannot see afar off Those filthy mists that arise from impure and terrene minds like an Atmospheare perpetually encompass them that they cannot see that Sun of Divine Truth that shines about them but never shines into any unpurged Souls the darkness comprehends it not the foolish man understands it not All the Light and Knowledge that may seem sometimes to rise up in unhallowed mindes is but like those fuliginous flames that arise up from our culinary fire that are soon quench'd in their own smoak or like those foolish fires that fetch their birth from terrene exudations that doe but hop up down and flit to and fro upon the surface of this earth where they were first brought forth and serve not so much to enlighten as to delude us nor to direct the wandring traveller into his way but to lead him farther out of it While we lodge any filthy vice in us this will be perpetually twisting up it self into the thread of our finest-spun Speculations it will be continually climbing up into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hegemonicall powers of the Soul into the bed of Reason and defile it like the wanton Ivie twisting it self about the Oak it will twine about our Judgments and Understandings till it hath suck'd out the Life and Spirit of them I cannot think such black oblivion should possess the Mindes of some as to make them question that Truth which to Good men shines as bright as the Sun at noon-day had they not foully defil'd their own Souls with some hellish vice or other how fairly soever it may be they may dissemble it There is a benumming Spirit a congealing Vapour that ariseth from Sin and Vice that will stupifie the senses of the Soul as the Naturalists say there is from the Torpedo that smites the senses of those that approach to it This is that venemous Solanum that deadly Nightshade that derives its cold poyson into the Understandings of men Such as Men themselves are such will God himself seem to be It is the Maxim of most wicked men That the Deity is some way or other like themselves their Souls doe more then whisper it though their lips speak it not and though their tongues be silent yet their lives cry it upon the house-tops in the publick streets That Idea which men generally have of God is nothing else but the picture of their own Complexion that Archetypall notion of him which hath the supermacie in their mindes is none else but such an one as hath been shap'd out according to some pattern of themselves though they may so cloathe and disguise this Idol of their own when they carry it about in a pompous Procession to expose it to the view of the world that it may seem very beautiful and indeed any thing else rather then what it is Most men though it may be they themselves take no great notice of it like that dissembling Monk doe aliter sentire in Scholis aliter in Musaeis are of a different judgment in the Schools from what they are in the retirements of their private closets There is a double head as well as a double heart Mens corrupt hearts will not suffer their notions and conceptions of divine things to be cast into that form that an higher Reason which may sometime work within them would put them into I would not be thought all this while to banish the belief of all Innate notions of Divine Truth but these are too often smother'd or tainted with a deep dye of mens filthy lusts It is but lux sepulta in opaci materia light buried and stifled in some dark body from whence all those colour'd or rather discolour'd notions and apprehensions of divine things are begotten Though these Common notions may be very busie somtimes in the vegetation of divine Knowledge yet the corrupt vices of men may so clog disturb and overrule them as the Naturalists say this unruly and masterless matter doth the natural forms in the formation of living creatures that they may produce nothing but Monsters miserably distorted misshapen This kind of Science as Plotinus speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 companying too familiarly with Matter and receiving and imbibing it into it selfe changeth its shape by this incestuous mixture At best while any inward lust is harboured in the minds of men it will so weaken them that they can never bring forth any masculine or generous knowledge as Aelian observes of the Stork that if the Night-owle chanceth to sit upon her eggs they become presently as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all incubation rendred impotent and ineffectual Sin and lust are alway of an hungry nature and suck up all those vital affections of mens Souls which should feed and nourish their Understandings What are all our most sublime Speculations of the Deity that are not impregnated with true Goodness but insipid things that have no tast nor life in them that do but swell like empty froath in the souls of men They doe not feed mens souls but onely puffe them up fill them with Pride Arrogance and Contempt and Tyrannie towards those that cannot well ken their subtile Curiosities as those Philosophers that Tully complains of in his times qui disciplinā suam ostentationē scientiae non legem vitae putabant which made their knowledge onely matter of ostentation to venditate and set off themselves but never caring to square and govern their lives by it Such as these doe but Spider-like take a great deal of pains to spin a worthless web out of their own bowels which will not keep them warm These indeed are those silly Souls that are ever learning but never come to the knowledge of the Truth They may with Pharaoh's lean kine eat up and devoure all Tongues and Sciences and yet when they have done still remain lean and ill-favour'd as they were at first-Jejune and barren Speculations may be hovering and fluttering up and down about Divinity but they cannot settle or fix themselves upon it they unfold the Plicatures of Truth 's garment but they cannot behold the lovely face of it There are hidden Mysteries in Divine
out of them all as out of its elements compounded together For it is plain that he thought there was a kind of Prognostick virtue in Souls themselves which was in this manner to be excited which was the opinion of some Philosophers among which Plutarch laies down his sense in this manner according to the minds of many others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul doth not then first of all attain a Prophetical energie when it leaves the Body as a cloud but it now hath it already only she is blind of this Eye because of her concretion with this mortal body This Philosopher's opinion Maimonides was more then prone to however he would dissemble it and therefore he speaks of an impotency to Prophesie supposing all those Three qualifications named before as of the suspension of the act of some natural Facultie So Chap. 32. Meo judicio res hîc se habet sicut in Miraculis c. i. In my judgment saith he the matter here is just so as it is in Miracles and bears proportion with them For natural Reason requires that he who by his nature is apt to prophesie and is diligently taught and instructed and of fit age that such a one should prophesie but he that notwithstanding cannot doe so is like to one that cannot move his hand as Jeroboam or one that cannot see as those that could not see the Tents of the King of Syria as it is in the Story of Elisha And again Chap. 36. he further beats upon this String Si vir quidam ita comparatus fuerit nullum dubium est si facultas ejus Imaginatrix quae in summo gradu perfecta est Influentiam ab Intellectu secundùm perfectionem suam speculativam accipit laboraverit in operatione fuerit illum non nisi res divinas admirandas apprehensurum nihil praeter Deum ejus Angelos visurum nullius denique rei scientiam habiturum curaturum nisi earum quae verae sunt quae ad communem hominum spectant utilitatem This Opinion of Maimonides I find not any where entertained but only by the Author of the Book Cozri That which seems to have led him into this conceit was his mistaken sense it may be of some Passages in the story of the Kings that speak of the Schools of the Prophets and the like of which more hereafter But I know no Reason sufficient to infer any such thing as the Prophetical Spirit from the highest improvement of Natural or Moral endowments And I cannot but wonder how Maimonides could reconcile all this with the right Notion of Prophesie which must of necessity include a Divine inspiration and therefore may freely be bestowed by God where and upon whom he pleaseth Though indeed common Reason will teach us that it is not likely that God would extraordinarily inspire any men and send them thus specially authorized by himself to declare his mind authentically to them and dictate what his Truth was who were themselves vitious and of unhallowed lives and so indeed the Apostle Peter 2 Epist. Chap. I. tells us plainly They were holy men of God who spake as they were moved by the Holy Ghost Neither is it probable that those who were any way of crazed Minds or who were inwardly of inconsistent tempers by reason of any perturbation could be very fit for these Serene impressions A troubled Phansie could no more receive these Ideas of Divine Truth to be imprest upon it and clearly reflect them to the Understanding then a crack'd glass or troubled water can reflect sincerely any image to be made upon them And therefore the Hebrew Doctors universally agree in this Rule That the Spirit of Prophesie never rests upon any but a Holy and Wise man one whose passions are allay'd So the Talmud Masses Sanhedrin as it is quoted by R. Albo Maam. 3. c. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The Spirit of prophesie never resides but upon a Man of Wisdome and Fortitude as also upon a rich and great man The two last qualifications in this rule Maimonides in his Fundamenta legis hath left out and indeed it is full enough without them But those other two qualifications of Wisdome and Fortitude are constantly lay'd down by them in this argument And so we find it ascribed to the Author of this Canon who is said to be R. Jochanan c. 4. Gem. Nedar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. R. Jochanan saies God doth not make his Shechina to reside upon any but a rich and humble man a man of fortitude all which we learn from the example of Moses our Master Where by Fortitude they mean nothing else but that Power whereby a good man subdues his Animal part for so I suppose I may safely translate that solution of theirs which I have sometime met with and I think in Pirke Avoth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who is the man of fortitude It is he that subdues his figmentum malum by which they meant nothing else but the Sensual or Animal part of which more in another Discourse And thus they give us another Rule as it were paraphrastical upon the former which I find Gem. Schab c. 2. where glancing at that contempt which the Wise man in Ecclesiastes cast upon Mirth and Laughter they distinguish of a twofold Mirth the one Divine the other Mundane and then sum up many of these Mundane and Terrene affections which this Holy Spirit will not reside with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Divine presence or Spiritus Sanctus doth not reside where there is grief and dull sadness laughter and lightness of behaviour impertinent talk or idle discourse but with due and innocuous chearfulness it loves to reside according to that which is written concerning Elisha Bring me now a Minstrel and it came to pass when the Minstrel played the hand of the Lord was upon him 2 Kings 3. Where we see that temper of Mind principally required by them is a free Chearfulness in opposition to all Griefs Anger or any other sad and Melancholy passions So Gem. Pesac c. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Every man when he is in passion if he be a wise man his wisdom is taken from him if a Prophet his prophesie The first part of this Aphorism they there declare by the example of Moses who they say prophesied not in the wilderness after the return of the Spies that brought an ill report of the land of Canaan by reason of his Indignation against them And the last part from the example of the Prophet Elisha 2 Kings 3. 15. of which more hereafter Thus in the Book Zohar wherein most of the ancient Jewish Traditions are recorded col 408. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold we plainly see that the divine presence doth not reside with Sadness but with Chearfulness If there be no Chearfulness it will not abide there as it is written concerning Elisha who said Give me now a Minstrell But from whence learn we that the Spirit
〈◊〉 as Plato speaks a defluvium pennarum those Principles of Divine truth which were first engraven upon mans Heart with the finger of God are now as the Characters of some ancient Monuments less clear and legible then at first And therefore besides the Truth of Natural inscription 2. God hath provided the Truth of Divine Revelation which issues forth from his own free Will and clearly discovers the way of our return to God from whom we are fallen And this Truth with the Effects and Productions of it in the Minds of men the Scripture is wont to set forth under the name of Grace as proceeding merely from the free bounty and overflowings of the Divine Love Of this Revealed Will is that of the Apostle to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None hath known the things of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None neither Angel nor Man could know the Mind of God could unlock the Breast of God or search out the Counsels of his Will But God out of the infinite riches of his Compassions toward mankind is pleas'd to unbosom his Secrets and most clearly to manifest the way into the Holiest of all and bring to light life and immortality and in these last ages to send his Son who lay in his bosom from all Eternity to teach us his Will and declare his Mind to us When we look unto the Earth then behold darkness and dimness of anguish that I may use those words of the Prophet Esay But when we look towards Heaven then behold light breaking forth upon us like the Eye-lids of the Morning and spreading its wings over the Horizon of mankind sitting in darkness and the shadow of death to guide our feet into the way of peace But besides this Outward revelation of God's will to men there is also an Inward impression of it on their Minds and Spirits which is in a more special manner attributed to God We cannot see divine things but in a divine light God only who is the true light and in whom there is no darkness at all can so shine out of himself upon our glassy Understandings as to beget in them a picture of himself his own Will and Pleasure and turn the Soul as the phrase is in Job 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like wax or clay to the Seal of his own light and love He that made our Souls in his own image and likeness can easily find a way into them The Word that God speaks having found a way into the Soul imprints it self there as with the point of a diamond and becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may borrow Plato's expression Men may teach the Grammar and Rhetorick but God teaches the Divinity Thus it is God alone that acquaints the Soul with the Truths of Revelation and he also it is that does strengthen and raise the Soul to better apprehensions even of Natural Truth God being that in the Intellectual world which the Sun is in the Sensible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some of the ancient Fathers love to speak and the ancient Philosophers too who meant God by their Intellectus Agens whose proper work they supposed to be not so much to enlighten the Object as the Faculty CHAP. II. 2. The Nobleness of Religion in respect of its Nature briefly discovered in some Particulars How a man actuated by Religion 1. lives above the world 2. converses with himself and knows how to love value and reverence himself in the best sense 3. lives above himself not being content to enjoy himself except he may enjoy God too and himself in God How he denyes himself for God To deny a mans self is not to deny Right Reason for that were to deny God in stead of denying himself for God Self-love the only Principle that acts wicked men The happy privileges of a Soul united to God WE have done with the first Head and come now to discourse with the like brevity on another our purpose being to insist most upon the third Particular viz. The Nobleness of Religion in its Properties after we have handled the Second which is The Excellency and Nobleness of Religion in regard of its Nature whether it be taken in abstracto or in concreto which we shall treat of promiscuously without any rigid tying of our selves to exact Rules of Art and so we shall glance at it in these following Notions rising as it were step by step 1. A Good man that is actuated by Religion lives above the World and all Mundane delights and excellencies The Soul is a more vigorous and puissant thing when it is once restored to the possession of its own Being then to be bounded within the narrow Sphere of Mortality or to be streightned within the narrow prison of Sensual and Corporeal delights but it will break forth with the greatest vehemency and ascend upwards towards Immortality and when it converses more intimately with Religion it can scarce look back upon its own converses though in a lawfull way with Earthly things without a being touch'd with an holy Shame fac'dness a modest Blushing and as Porphyry speaks of Plotinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems to be ashamed that it should be in the Body It is only True Religion that teaches and enables men to dye to this world and to all Earthly things and to rise above that vaporous Sphere of Sensual and Earthly pleasures which darken the Mind and hinder it from enjoying the brightness of Divine light the proper motion of Religion is still upwards to its first Original Whereas on the contrary the Souls of wicked men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plato somewhere speaks being moistned with the Exudations of their Sensual parts become heavy and sink down into Earthly things and couch as near as may be to the Centre Wicked men bury their Souls in their Bodies all their projects and designes are bounded within the compass of this Earth which they tread upon The Fleshly mind never minds any thing but Flesh and never rises above the Outward Matter but alwaies creeps up and down like Shadows upon the Surface of the Earth and if it begins at any time to make any faint assays upwards it presently finds it self laden with a weight of Sensuality which draws it down again It was the Opinion of the Academicks that the Souls of wicked men after their death could not of a long season depart from the Graves and Sepulchers where their Mates were buried but there wandred up and down in a desolate manner as not being able to leave those Bodies which they were so much wedded to in this life 2. A Good man one that is actuated by Religion lives in converse with his own Reason he lives at the height of his own Being This a great Philosopher makes the Property of a Good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He knows how to converse with himself and truly to love and value himself he measures not himself like
men made perfect after he had lent him to this unworthy world for about Five and thirty years A short life his was if we measure it by so many years but if we consider the great Ends of Life and Being in the world which he fulfill'd in his generation his great Accomplishments qualifying him for eminent Service and accompanied with as great a Readinesse to approve himself a good and faithful Servant to his gracious Lord and Master in heaven his life was not to be accounted short but long and we may justly say of him what is said by the Author of the Book of Wisdom concerning Enoch that great Exemplar of holiness and the shortest-liv'd of the Patriarchs before the flood for he lived but 365 years as many years as there are daies in one year 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He being consummated in a short time fulfilled a long time For as the same Author doth well express it in some * preceding verses Honourable age is not that which standeth in length of time nor that which is measured by number of years But Wisdom is the gray hair unto men and an unspotted life is old age Thus much for the Papers now published There are some other pieces of this Author's both English and Latine which may make another considerable Volume especially if some papers of his in other hands can be retriv'd For my particular I shall wish and endeavour that not the least Fragment of his may be conceal'd which his Friends shall think worthy of publishing and I think all such Fragments being gathered up may fitly be brought together under the Title of Miscellanies If others who have any of his Papers shall please to communicate them I doubt not but that there will be found in some of his Friends a readiness to publish them with all due care and faithfulness Or if they shall think good to doe it themselves and publish them apart I would desire and hope that they would bestow that labour and diligence about the preparing them for publick view and use as may testifie their respect both to the Readers benefit and the honour of the Author's memory And now that this Volume is finished through the good guidance and assistance of God the Father of lights and the Father of mercies whose rich Goodness and Grace in enabling me both to will and to doe and to continue patiently in so doing notwithstanding the many tedious difficulties accompanying such kind of labour I desire humbly to acknowledge now that the severed Papers are brought together in this Collection to their due and proper places as it was said of the Bones scattered in the vally that they came together bone to his bone Ezek. 37. what remains but that the Lord of life he who giveth to all things life and breath be with all earnestness and humility implor'd That he would please to put breath into these otherwise dry Bones that they may live That besides this Paper-life which is all that Man can give to these Writings they may have a living Form and Vital Energy within us That the Practical Truths contained in these Discourses may not be unto us a Dead letter but Spirit and Life That He who teacheth us to profit would prosper these Papers for the attainment of all those good Ends to which they are designed That it would please the God of all grace to remove all darkness and prejudice from the Mind and Heart of any Reader and whatsoever would hinder the fair reception of Truth That the Reader may have an inward Practical and feeling knowledge of the Doctrine which is according to Godliness and live a life worthy of that Knowledge is the Prayer of His Servant in Christ Jesus JOHN WORTHINGTON Cambridge December 22. 1659. In this Epistle pag. vii lin alt for mouth to mouth r. face to face The CONTENTS of the several DISCOURSES in this Volume DISCOURSE I. Of the true WAY or METHOD of attaining to DIVINE KNOWLEDGE SEct. I. That Divine things are to be understood rather by a Spiritual Sensation then a Verbal Description or mere Speculation Sin and Wickedness prejudicial to True Knowledge That Purity of Heart and Life as also an Ingenuous Freedome of Judgment are the best Grounds and Preparations for the Entertainment of Truth Page 1. Sect. II. An Objection against the Method of Knowing laid down in the former Section answered That Men generally notwithstanding their Apostasie are furnished with the Radical Principles of True Knowledge Men want not so much Means of knowing what they ought to doe as Wills to doe what they know Practical Knowledge differs from all other Knowledge and excells it pag. 13. Sect. III. Men may be considered in a Fourfold capacity in order to the perception of Divine things That the Best and most excellent Knowledge of Divine things belongs only to the true and sober Christian and that it is but in its infancy while he is in this Earthly Body pag. 17. DISCOURSE II. OF SUPERSTITION THE true Notion of Superstition well express'd by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an over-timorous and dreadfull apprehension of the Deity A false Opinion of the Deity the true Cause and Rise of Superstition Superstition is most incident to such as Converse not with the Goodness of God or are conscious to themselves of their own unlikeness to him Right apprehensions of God beget in man a Nobleness and Freedome of Soul Superstition though it looks upon God as an angry Deity yet it counts him easily pleas'd with flattering Worship Apprehensions of a Deity and Guilt meeting together are apt to excite Fear Hypocrites to spare their Sins seek out waies to compound with God Servile and Superstitious Fear is encreased by Ignorance of the certain Causes of Terrible Effects in Nature c. as also by frightful Apparitions of Ghosts and Spectres A further Consideration of Superstition as a Composition of Fear and Flattery A fuller Definition of Superstition according to the Sense of the Ancients Superstition doth not alwaies appear in the same Form but passes from one Form to another and sometimes shrouds it self under Forms seemingly Spiritual and more refined pag. 25. DISCOURSE III. OF ATHEISM THat there is a near Affinity between Atheism Superstition That Superstition doth not only prepare the way for Atheism but promotes and strengthens it That Epicurism is but Atheism under a mask A Confutation of Epicurus his Master-notion together with some other pretences and Dogmata of his Sect. The true Knowledge of Nature is advantageous to Religion That Superstition is more tolerable then Atheism That Atheism is both ignoble and uncomfortable What low and unworthy notions the Epicureans had concerning Man's Happiness and what trouble they were put to How to define and Where to place true Happiness A true belief of a Deity supports the Soul with a present Tranquillity and future Hopes Were it not for a Deity the World would be unhabitable p. 41. DISCOURSE IV. OF
meant by Zoroaster's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What kind of knowledge of God cannot be attain'd to in this life What meant by Flesh and Blood 1 Cor. 15. pag. 162. DISCOURSE VI. OF PROPHESIE CHap. I. That Prophesie is the way whereby Revealed Truth is dispensed and conveighed to us Man's Mind capable of conversing and being acquainted as well with Revealed or Positive Truth as with Naturall Truth Truths of Natural inscription may be excited in us and cleared to us by means of Propheticall Influence That the Scripture frequently accommodates it self to vulgar apprehension and speaks of things in the greatest way of condescension pag. 169. Chap. II. That the Prophetical Spirit did not alwaies manifest it self with the same clearness and evidence The Gradual difference of Divine illumination between Moses the Prophets and the Hagiographi A general survey of the Nature of Prophesie properly so called Of the joint impressions and operations of the Understanding and Phansie in Prophesie Of the four degrees of Prophesie The difference between a Vision and a Dream pag. 176. Chap. III. How the Prophetical Dreams did differ from all other kinds of Dreams recorded in Scripture This further illustrated out of several passages of Philo Judaeus pertinent to this purpose pag. 183. Ch. IV. A large account of the Difference between the true Prophetical Spirit and Enthusiastical impostures That the Pseudo-Prophetical Spirit is seated only in the Imaginative Powers and Faculties inferior to reason That Plato and other Wise men had a very low opinion of this Spirit and of the Gift of Divination and of Consulting the Oracles That the True Prophetical Spirit seats it self as well in the Rational Powers as in the Sensitive and that it never alienates the Mind but informs and enlightens it This further cleared by several Testimonies from Gentile and Christian Writers of old An Account of those Fears and Consternatioons which often seized upon the Prophets How the Prophets perceived when the Prophetical influx seized upon them The different Evidence Energy of the True false Prophetical Spirit p. 190. Chap. V. An Enquiry concerning the Immediate Efficient that represented the Prophetical Visions to the Phansie of the Prophet That these Representations were made in the Prophet's Phansie by some Angel This cleared by several passages out of the Jewish Monuments and by Testimonies of Scripture pag. 210. Chap. VI. The Second Enquiry What the meaning of those Actions is that are frequently attributed to the Prophets whether they were Real or only Imaginary and Scenical What Actions of the Prophets were only Imaginary and performed upon the Stage of Phansie What we are to think of several Actions and res gestae recorded of Hosea Jeremie Ezekiel in their Prophesies p. 220. Chap. VII Of that Degree of Divine inspiration properly call'd Ruach hakkodesh i. e. The Holy Spirit The Nature of it described out of Jewish Antiquities Wherein this Spiritus Sanctus differ'd from Prophesie strictly so call'd and from the Spirit of Holiness in purified Souls What Books of the Old Testament were ascribed by the Jews to Ruach hakkodesh Of the Urim and Thummim pag. 229. Chap. VIII Of the Dispositions antecedent and preparatory to Prophesie That the Qualifications which did fit a man for the Prophetical Spirit were such as these viz. Inward Piety True Wisdome a Pacate and Serene temper of Mind and a due chearfulness of Spirit in opposition to Vitiousness Mental crazedness and inconsistency unsubdued Passions black Melancholy and dull Sadness This illustrated by several Instances in Scripture That Musick was greatly advantageous to the Prophets and Holy men of God c. What is meant by Saul's Evil Spirit pag. 240. Chap. IX Of the Sons or Disciples of the Prophets An Account of several Schools of Prophetical Education as at Naioth in Rama at Jerusalem Jericho Gilgal c. Several passages in the Historical Books of Scripture pertinent to this Argument explained pag. 252. Chap. X. Of Bath Kol i. e. Filia Vocis That it succeeded in the room of Prophesie That it was by the Jews counted the Lowest degree of Revelation What places in the New Testament are to be understood of it pag. 257. Chap. XI Of the Highest Degree of Divine Inspiration viz. the Mosaical Four Differences between the Divine Revelations made to Moses and to the rest of the Prophets How the Doctrine of men Prophetically inspired is to approve it self by Miracles or by it's Reasonableness The Sympathy and Agreeableness between an Holy Mind and Divine Truth pag. 261. Chap. XII When the Prophetical Spirit ceased in the Jewish Church The Cessation of Prophesie noted as a famous Epocha by the Jews The restoring of the Prophetical Spirit by Christ. Some passages to this purpose in the New Testament explained When the Prophetical Spirit ceased in the Christian Church That it did not continue long proved by several Testimonies of the Antient Writers pag. 267. Chap. XIII Some Rules and Observations concerning Prophetical Writ in general pag. 272. DISCOURSE VII OF THE RIGHTEOUSNESS Legal Evangelical CHap. I. The Introduction shewing What it is to have a right Knowledge of Divine Truth and What it is that is either Available or Prejudicial to the true Christian Knowledge and Life pag. 285. Chap. II. An Enquiry into that Jewish Notion of a Legal Righteousness which is opposed by S. Paul That their notion of it was such as this viz. That the Law externally dispensed to them though it were as a Dead letter merely without them and conjoined with the power of their own Free-will was sufficient to procure them Acceptance with God and to acquire Merit enough to purchase Eternal Life Perfection and Happiness That this their Notion had these two Grounds First An Opinion of their own Self-sufficiency and that their Free-will was so absolute and perfect as that they needed not that God should doe any thing for them but only furnish them with some Laws to exercise this Innate power about That they asserted such a Freedom of Will as might be to them a Foundation of Merit pag. 288. Chap. III. The Second ground of the Jewish Notion of a Legal Righteousness viz. That the Law delivered to them on Mount Sinai was a sufficient Dispensation from God and all that needed to be done by him to bring them to Perfection and Happiness and That the Scope of their Law was nothing but to afford them several ways and means of Merit The Opinion of the Jewish Writers concerning Merit and the Reward due to the Works of the Law Their distinguishing of men in order to Merit and Demerit into three sorts viz. Perfectly righteous Perfectly wicked and a middle sort betwixt these The Mercenary and Low Spirit of the Jewish Religion An Account of what the Cabbalists held in this Point of Legal Righteousness pag. 297. Chap. IV. The Second Enquiry Concerning the Evangelical Righteousness or the Righteousness of Faith and the true difference between the Law and the Gospel the Old
to all those that resist the Devil This grounded upon 1. The Weakness of the Devil and Sin considered in themselves 2. God's powerfull assisting all faithfull Christians in this warfare The Devil may allure and tempt but cannot prevaile except men consent and yield to his suggestions The Devil's strength lies in mens treachery and falseness to their own Souls Sin is strong because men oppose it weakly The Error of the Manichees about a Principium mali defended by men in their lives and practices Of God's readiness to assist Christians in their Spiritual Conflicts his Compassionate regards and the more special respects of his Providence towards them in such occasions The Conclusion discovering the Evil and Horridness of Magick Diabolical Contracts c. pag. 474. A DISCOURSE Concerning The true WAY or METHOD of attaining to DIVINE KNOWLEDGE Psal. 3. 10. The Fear of the Lord is the Beginning of Wisdome a good Understanding have all they that doe his Commandments John 7. 17. If any man will doe his Will he shall know of the doctrine whether it be of God Clem. Alexandr Strom. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A PRAEFATORY DISCOURSE CONCERNING The true Way or Method of attaining to DIVINE KNOWLEDGE Section I. That Divine things are to be understood rather by a Spiritual Sensation then a Verbal Description or meer Speculation Sin and Wickedness prejudicial to True Knowledge That Purity of Heart and Life as also an Ingenuous Freedome of Judgment are the best Grounds and Preparations for the Entertainment of Truth Sect. II. An Objection against the Method of Knowing laid down in the former Section answered That Men generally notwithstanding their Apostasie are furnished with the Radical Principles of True Knowledge Men want not so much Means of knowing what they ought to doe as Wills to doe what they know Practical Knowledge differs from all other Knowledge and excells it Sect. III. Men may be consider'd in a Fourfold capacity in order to the perception of Divine things That the Best and most excellent Knowledge of Divine things belongs onely to the true and sober Christian and That it is but in its infancy while he is in this Earthly Body SECT I. IT hath been long since well observed That every Art Science hath some certain Principles upon which the whole Frame and Body of it must depend and he that will fully acquaint himself with the Mysteries thereof must come furnisht with some Praecognita or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may speak in the language of the Stoicks Were I indeed to define Divinity I should rather call it a Divine life then a Divine science it being something rather to be understood by a Spiritual sensation then by any Verbal description as all things of Sense Life are best known by Sentient and Vital faculties 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Greek Philosopher hath well observed Every thing is best known by that which bears a just resemblance and analogie with it and therefore the Scripture is wont to set forth a Good life as the Prolepsis and Fundamental principle of Divine Science Wisdome hath built her an house and hewen out her seven pillars But the fear of the Lord is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning of wisdome the Foundation of the whole fabrick We shall therefore as a Prolegomenon or Preface to what we shall afterward discourse upon the Heads of Divinity speake something of this True Method of Knowing which is not so much by Notions as Actions as Religion it self consists not so much in Words as Things They are not alwaies the best skill'd in Divinity that are the most studied in those Pandects which it is sometimes digested into or that have erected the greatest Monopolies of Art and Science He that is most Practical in Divine things hath the purest and sincerest Knowledge of them and not he that is most Dogmatical Divinity indeed is a true Efflux from the Eternal light which like the Sun-beams does not only enlighten but heat and enliven and therefore our Saviour hath in his Beatitudes connext Purity of heart with the Beatifical Vision And as the Eye cannot behold the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be Sun-like and hath the form and resemblance of the Sun drawn in it so neither can the Soul of man behold God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unless it be Godlike hath God formed in it and be made partaker of the Divine Nature And the Apostle S. Paul when he would lay open the right way of attaining to Divine Truth he saith that Knowledge puffeth up but it is Love that edifieth The knowledge of Divinity that appears in Systems and Models is but a poor wan light but the powerful energy of Divine knowledge displaies it self in purified Souls here we shall finde the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the antient Philosophy speaks the land of Truth To seek our Divinity meerly in Books and Writings is to seek the living among the dead we doe but in vain seek God many times in these where his Truth too often is not so much enshrin'd as entomb'd no intrate quaere Deum seek for God within thine own soul he is best discern'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plotinus phraseth it by an Intellectual touch of him we must see with our eyes and hear with our ears and our hands must handle the word of life that I may express it in S. John's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Soul it self hath its sense as well as the Body and therefore David when he would teach us how to know what the Divine Goodness is calls not for Speculation but Sensation Tast and see how good the Lord is That is not the best truest knowledge of God which is wrought out by the labour and sweat of the Brain but that which is kindled within us by an heavenly warmth in our Hearts As in the natural Body it is the Heart that sends up good Blood and warm Spirits into the Head whereby it is best enabled to its several functions so that which enables us to know and understand aright in the things of God must be a living principle of Holiness within us When the Tree of Knowledge is not planted by the Tree of Life and sucks not up sap from thence it may be as well fruitful with evil as with good and bring forth bitter fruit as well as sweet If we would indeed have our Knowledge thrive and flourish we must water the tender plants of it with Holiness When Zoroaster's Scholars asked him what they should doe to get winged Souls such as might soar aloft in the bright beams of Divine Truth he bids them bathe themselves in the waters of Life they asking what they were he tells them the four Cardinal Vertues which are the four Rivers of Paradise It is but a thin aiery knowledge that is got by meer Speculation which is usher'd in by Syllogisms and
Truth wrapt up one within another which cannot be discern'd but onely by divine Epoptists We must not think we have then attained to the right knowledge of Truth when we have broke through the outward Shell of words phrases that house it up or when by a Logical Analysis we have found out the dependencies and coherencies of them one with another or when like stout champions of it having well guarded it with the invincible strength of our Demonstration we dare stand out in the face of the world and challenge the field of all those that would pretend to be our Rivalls We have many Grave and Reverend Idolaters that worship Truth onely in the Image of their own Wits that could never adore it so much as they may seem to doe were it any thing else but such a Form of Belief as their own wandring speculations had at last met together in were it not that they find their own image and superscription upon it There is a knowing of the truth as it is in Jesus as it is in a Christ-like nature as it is in that sweet mild humble and loving Spirit of Jesus which spreads itself like a Morning-Sun upon the Soules of good men full of light and life It profits litle to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God There is an inward beauty life and loveliness in Divine Truth which cannot be known but onely then when it is digested into life and practice The Greek Philosopher could tell those high-soaring Gnosticks that thought themselves no less then Jovis alites that could as he speaks in the Comedy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and cried out so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon God that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without Vertue and real Goodness God is but a name a dry and empty Notion The profane sort of men like those old Gentile Greeks may make many ruptures in the walls of God's Temple and break into the holy ground but yet may finde God no more there then they did Divine Truth is better understood as it unfolds itself in the purity of mens hearts and lives then in all those subtil Niceties into which curious Wits may lay it forth And therefore our Saviour who is the great Master of it would not while he was here on earth draw it up into any Systeme or Body nor would his Disciples after him He would not lay it out to us in any Canons or Articles of Belief not being indeed so careful to stock and enrich the World with Opinions and Notions as with true Piety and a Godlike pattern of purity as the best way to thrive in all spiritual understanding His main scope was to promote an Holy life as the best and most compendious way to a right Belief He hangs all true acquaintance with Divinity upon the doing Gods will If any man will doe his will he shall know of the doctrine whether it be of God This is that alone which will make us as S. Peter tells us that we shall not be barren nor unfruitful in the knowledge of our Lord and Saviour There is an inward sweetness and deliciousness in divine Truth which no sensual minde can tast or rellish this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that natural man that savours not the things of God Corrupt passions and terrene affections are apt of their own nature to disturb all serene thoughts to precipitate our Judgments and warp our Understandings It was a good Maxime of the old Jewish Writers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit dwells not in terrene and earthly passions Divinity is not so well perceiv'd by a subtile wit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as by a purified sense as Plotinus phraseth it Neither was the antient Philosophy unacquainted with this Way and Method of attaining to the knowledge of Divine things and therefore Aristotle himself thought a Young man unfit to meddle with the grave precepts of Morality till the heat and violent precipitancy of his youthful affections was cool'd and moderated And it is observed of Pythagoras that he had several waies to try the capacity of his Scholars and to prove the sedateness and Moral temper of their minds before he would entrust them with the sublimer Mysteries of his Philosophy The Platonists were herein so wary and solicitous that they thought the Mindes of men could never be purg'd enough from those earthly dregs of Sense and Passion in which they were so much steep'd before they could be capable of their divine Metaphysicks and therefore they so much solicite a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are wont to phrase it a separation from the Body in all those that would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Socrates speaks that is indeed sincerely understand Divine Truth for that was the scope of their Philosophy This was also intimated by them in their defining Philosophy to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Meditation of Death aiming herein at onely a Moral way of dying by loosening the Soul from the Body and this Sensitive life which they thought was necessary to a right Contemplation of Intelligible things and therefore besides those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which the Souls of men were to be separated from sensuality and purged from fleshly filth they devised a further way of Separation more accommodated to the condition of Philosophers which was their Mathemata or Mathematical Contemplations whereby the Souls of men might farther shake off their dependency upon Sense and learn to go as it were alone without the crutch of any Sensible or Material thing to support them and so be a little inur'd being once got up above the Body to converse freely with Immaterial natures without looking down again and falling back into Sense Besides many other waies they had whereby to rise out of this dark Body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they are wont to call them several steps and ascents out of this miry cave of mortality before they could set any sure footing with their Intellectual part in the land of Light and Immortal Being And thus we should pass from this Topick of our Discourse upon which we have dwelt too long already but that before we quite let it goe I hope we may fairly make this use of it farther besides what we have openly driven at all this while which is To learn not to devote or give up our selves to any private Opinions or Dictates of men in matters of Religion nor too zealously to propugne the Dogmata of any Sect. As we should not like rigid Censurers arraign condemn the Creeds of other men which we comply not with before a full mature understanding of them ripened not onely by the natural sagacity of our own Reasons but by the benign influence of holy and mortified Affection so neither should we over-hastily credere in fidem alienam subscribe to the Symbols and Articles of other men They
are not alwaies the Best men that blot most paper Truth is not I fear so Voluminous nor swells into such a mighty bulk as our Books doe Those mindes are not alwaies the most chast that are most parturient with these learned Discourses which too often bear upon them a foule stain of their unlawfull propagation A bitter juice of corrupt affections may sometimes be strain'd into the inke of our greatest Clerks their Doctrines may tast too sowre of the cask they come through We are not alwaies happy in meeting with that wholsome food as some are wont to call the Doctrinal-part of Religion which hath been dress'd out by the cleanest hands Some men have too bad hearts to have good heads they cannot be good at Theorie who have been so bad at the Practice as we may justly fear too many of those from whom we are apt to take the Articles of our Belief have been Whilst we plead so much our right to the patrimony of our Fathers we may take too fast a possession of their Errors as well as of their sober opinions There are Idola specûs Innate Prejudices and deceitfull Hypotheses that many times wander up and down in the Mindes of good men that may flie out from them with their graver determinations We can never be well assur'd what our Traditional Divinity is nor can we securely enough addict our selves to any Sect of men That which was the Philosopher's motto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may a little enlarge and so fit it for an ingenuous pursuer after divine Truth He that will finde Truth must seek it with a free judgment and a sanctified minde he that thus seeks shall finde he shall live in Truth and that shall live in him it shall be like a stream of living waters issuing out of his own Soule he shall drink of the waters of his own cisterne and be satisfied he shall every morning finde this Heavenly Manna lying upon the top of his own Soule and be fed with it to eternal life he will finde satisfaction within feeling himself in conjunction with Truth though all the World should dispute against him SECTION II. AND thus I should again leave this Argument but that perhaps we may all this while have seemed to undermine what we intend to build up For if Divine Truth spring onely up from the Root of true Goodness how shall we ever endeavour to be good before we know what it is to be so or how shall we convince the gainsaying world of Truth unless we could also inspire Vertue into it To both which we shall make this Reply That there are some Radical Principles of Knowledge that are so deeply sunk into the Souls of men as that the Impression cannot easily be obliterated though it may be much darkned Sensual baseness doth not so grosly sully and bemire the Souls of all Wicked men at first as to make them with Diagoras to deny the Deity or with Protagoras to doubt of or with Diodorus to question the Immortality of Rational Souls Neither are the Common Principles of Vertue so pull'd up by the roots in all as to make them so dubious in stating the bounds of Vertue and Vice as Epicurus was though he could not but sometime take notice of them Neither is the Retentive power of Truth so weak and loose in all Scepticks as it was in him who being well scourg'd in the streets till the blood ran about him question'd when he came home whether he had been beaten or not Arrianus hath well observed That the Common Notions of God and Vertue imprest upon the Souls of men are more clear and perspicuous then any else and that if they have not more certainty yet have they more evidence and display themselves with less difficulty to our Reflexive Faculty then any Geometrical Demonstrations and these are both availeable to prescribe out waies of Vertue to mens own souls and to force an acknowledgment of Truth from those that oppose when they are well guided by a skilfull hand Truth needs not any time flie from Reason there being an Eternal amitie between them They are onely some private Dogmata that may well be suspected as spurious and adulterate that dare not abide the tryall thereof And this Reason is not every where so extinguish'd as that we may not by that enter into the Souls of men What the Magnetical virtue is in these earthly Bodies that Reason is in mens Mindes which when it is put forth draws them one to another Besides in wicked men there are sometimes Distasts of Vice and Flashes of love to Vertue which are the Motions which spring from a true Intellect and the faint struglings of an Higher life within them which they crucifie again by their wicked Sensuality As Truth doth not alwaies act in good men so neither doth Sense alwaies act in wicked men they may sometimes have their lucida intervalla their sober fits and a Divine spirit blowing and breathing upon them may then blow up some live sparks of true Understanding within them though they may soon endeavour to quench them again and to rake them up in the ashes of their own earthly thoughts All this and more that might be said upon this Argument may serve to point out the VVay of Vertue We want not so much Means of knowing what we ought to doe as Wills to doe that which we may know But yet all that Knowledge which is separated from an inward acquaintance with Vertue and Goodness is of a far different nature from that which ariseth out of a true living sense of them which is the best discerner thereof and by which alone we know the true Perfection Sweetness Energie and Loveliness of them and all that which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which can no more be known by a naked Demonstration then Colours can be perceived of a blinde man by any Definition or Description which he can hear of them And further the clearest and most distinct Notions of Truth that shine in the Souls of the common sort of men may be extreamly clouded if they be not accompanied with that answerable practice that might preserve their integrity These tender Plants may soon be spoyl'd by the continual droppings of our corrupt affections upon them they are but of a weak and feminine nature and so may be sooner deceived by that wily Serpent of Sensuality that harbours within us While the Soul is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full of the Body while we suffer those Notions and Common Principles of Religion to lie asleep within us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the power of an Animal life will be apt to incorporate and mingle it self with them and that Reason that is within us as Plotinus hath well express'd it becomes more and more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will be infected with those evil Opinions that arise from our Corporeal life The more deeply our Souls dive into our Bodies the more will
Reason and Sensuality run one into another and make up a most dilute unsavourie and muddie kinde of Knowledge We must therefore endeavour more and more to withdraw our selves from these Bodily things to set our Souls as free as may be from its miserable slavery to this base Flesh we must shut the Eyes of Sense and open that brighter Eye of our Understandings that other Eye of the Soul as the Philosopher calls our Intellectual Faculty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which indeed all have but few make use of it This is the way to see clearly the light of the Divine World will then begin to fall upon us and those sacred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pure Coruscations of Immortal and Ever-living Truth will shine out into us and in Gods own light shall we behold him The fruit of this Knowledge will be sweet to our tast and pleasant to our palates sweeter then the hony or the hony-comb The Priests of Mercury as Plutarch tells us in the eating of their holy things were wont to cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sweet is Truth But how sweet and delicious that Truth is which holy and heaven-born Souls feed upon in their mysterious converses with the Deity who can tell but they that tast it When Reason once is raised by the mighty force of the Divine Spirit into a converse with God it is turn'd into Sense That which before was onely Faith well built upon sure Principles for such our Science may be now becomes Vision We shall then converse with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas before we convers'd with him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with our Discursive faculty as the Platonists were wont to distinguish Before we laid hold on him onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a strugling Agonistical and contentious Reason hotly combating with difficulties and sharp contests of divers opinions labouring in it self in its deductions of one thing from another we shall then fasten our minds upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with such a serene Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an Intellectual calmness and serenity as will present us with a blissful steady and invariable sight of him SECTION III. AND now if you please setting aside the Epicurean herd of Brutish men who have drowned all their own sober Reason in the deepest Lethe of Sensuality we shall divide the rest of Men into these Four ranks according to that Method which Simplicius upon Epictetus hath already laid out to us with a respect to a Fourfold kinde of Knowledge which we have all this while glanced at The First whereof is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if you will 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Complex and Multifarious man that is made up of Soul Body as it were by a just equality and Arithmetical proportion of Parts and Powers in each of them The knowledge of these men I should call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plutarch's phrase a Knowledge wherein Sense and Reason are so twisted up together that it cannot easily be unravel'd and laid out into its first principles Their highest Reason is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 complying with their senses and both conspire together in vulgar opinion To these that Motto which the Storcks have made for them may very well agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their life being steer'd by nothing else but Opinion and Imagination Their higher notions of God and Religion are so entangled with the Birdlime of fleshly Passions and mundane Vanity that they cannot rise up above the surface of this dark earth or easily entertain any but earthly conceptions of heavenly things Such Souls as are here lodg'd as Plato speaks are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavy behinde and are continually pressing down to this world's centre and though like the Spider they may appear sometime moving up and down aloft in the aire yet they doe but sit in the loome and move in that web of their own gross fansies which they fasten and pin to some earthly thing or other The Second is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The man that looks at himself as being what he is rather by his Soul then by his Body that thinks not fit to view his own face in any other Glass but that of Reason and Understanding that reckons upon his Soul as that which was made to rule his Body as that which was born to obey and like an handmaid perpetually to wait upon his higher and nobler part And in such an one the Communes notitiae or common Principles of Vertue and Goodness are more clear and steady To such an one we may allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more clear and distinct Opinions as being already 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a Method or course of Purgation or at least fit to be initiated into the Mysteria minora the lesser Mysteries of Religion For though these Innate notions of Truth may be but poor empty and hungry things of themselves before they be fed and fill'd with the practice of true Vertue yet they are capable of being impregnated and exalted with the Rules and Precepts of it And therefore the Stoick suppos'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the doctrine of Political and Moral vertues was fit to be delivered to such as these and though they may not be so well prepared for Divine Vertue which is of an higher Emanation yet they are not immature for Humane as having the Seeds of it already within themselves which being water'd by answerable practice may sprout up within them The Third is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He whose Soule is already purg'd by this lower sort of Vertue and so is continually flying off from the Body and Bodily passion and returning into himself Such in S. Peter's language are those who have escaped the pollutions which are in the world through lust To these we may attribute a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lower degree of Science their inward sense of Vertue and moral Goodness being far transcendent to all meer Speculative opinions of it But if this Knowledge settle here it may be quickly apt to corrupt Many of our most refined Moralists may be in a worse sense then Plotinus means 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 full with their own pregnancy their Souls may too much heave and swell with the sense of their own Vertue and Knowledge there may be an ill Ferment of Self-love lying at the bottome which may puffe it up the more with Pride Arrogance and Self-conceit These forces with which the Divine bounty supplies us to keep a stronger guard against the evil Spirit may be abus'd by our own rebellious Pride enticing of them from their allegiance to Heaven to strengthen it self in our Souls and fortifie them against Heaven like that supercilious Stoick who when he thought his Minde well arm'd and appointed with Wisdome and Vertue cry'd out Sapiens contendet cum ipso Jove de felicitate They may make an aiery heaven of
Omnipresent not because he fills either Place or Time but rather because he wanteth neither That which first begets the Notion of Time in us is nothing else but that Succession and Multiplicity which we find in our own Thoughts which move from one thing to another as the Sun in the Firmament is said to walk from one Planetary house to another and to have his several Stages to pass by And therefore where there is no such Vicissitude or Variety as there can be no sense of Time so there can be nothing of the thing Proclus hath wittily observ'd that Saturne or as the Greeks call'd him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was the first of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mundane Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because Time is necessarily presuppos'd to all Generation which proceeds by certain motions and intervalls This World is indeed a great Horologe to it self and is continually numbring out its own age but it cannot lay any sure hold upon its own past revolutions nor can it gather up its infancy and old age and couple them up together Whereas an Infinitelycomprehensive Mind hath a Simultaneous possession of its own never-flitting life and because it finds no Succession in its own immutable Understanding therefore it cannot find any thing to measure out its own duration And as Time lies in the Basis of all Finite life whereby it is enabled by degrees to display all the virtue of its own Essence which it cannot doe at once so such an Eternity lies at the foundation of the Divinity whereby it becomes one without any shadow of turning as S. James speaks without any Variety or Multiplicity within himself which all created Beings that are carried down in the current of Time partake of And therefore the Platonists were wont to attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Eternity to God not so much because he had neither beginning nor end of daies but because of his Immutable and Uniform nature which admits of no such variety of Conceptions as all Temporary things doe And Time they attributed to all created Beings because there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or constant generation both of and in their essence by reason whereof we may call any of them as Proclus tells us by that borrowed expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 old and new being every moment as it were re-produced and acting something which it did not individually before Though otherwise they supposed This World constantly depending upon the Creatour's Omnipotency might from all Eternity flow forth from the same Power that still sustains it and which was never less potent to uphold it then now it is notwithstanding this piece of it which is visible to us or at least this Scheme or fashion of it they acknowledged to have been but of a late date Now thus as we conceive of God's Eternity we may in a correspondent manner apprehend his Omnipresence not so much by an Infinite Expanse or Extension of Essence as by an unlimited power as Plotinus hath fitly express'd it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as nothing can ever stray out of the bounds or get out of the reach of an Almighty Mind and Power so when we barely think of Mind or Power or any thing else most peculiar to the Divine Essence we cannot find any of the Properties of Quantity mixing themselves with it and as we cannot confine it in regard thereof to any one point of the Universe so neither can we well conceive it extended through the whole or excluded from any part of it It is alwaies some Material Being that contends for Space Bodily parts will not lodge together and the more bulky they are the more they justle for room one with another as Plotinus tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bodily Beings are great onely in bulk but Divine Essences in virtue and power We may in the next place consider that Freedome and Liberty which we find in our own Souls which is founded in our Reason and Understanding and this is therefore Infinite in God because there is nothing that can bound the First Mind or disobey an Almighty power We must not conceive God to be the freest Agent because he can doe and prescribe what he pleaseth and so set up an Absolute will which shall make both Law and Reason as some imagine For as God cannot know himself to be any other then what indeed he is so neither can he will himself to be any thing else then what he is or that any thing else should swerve from those Laws which his own Eternall Nature and Understanding prescribes to it For this were to make God free to dethrone himself and set up a Liberty within him that should contend with the royall prerogative of his own boundless Wisdome To be short When we converse with our own Souls we find the Spring of all Liberty to be nothing else but Reason and therefore no Unreasonable creature can partake of it and that it is not so much any Indifferency in our Wills of determining without much less against Reason as the liberall Election of and Complacency in that which our Understandings propound to us as most expedient And our Liberty most appears when our Will most of all congratulates the results of our own Judgments and then shews it self most vigorous when either the Particularness of that Good which the Understanding converseth with or the weak knowledge that it hath of it restrains it not Then is it most pregnant and flows forth in the fullest stream when its Object is most full and the acquaintance with it most ample all Liberty in the Soul being a kind of Liberality in the bestowing of our affections and the want or scarce measure of it Parsimoniousness and Niggardise And therefore the more the Results of our Judgments tend to an Indifferency the more we find our Wills dubious and in suspense what to chuse contrary inclinations arising and falling within enterchangeably as the Scales of a Ballance equally laden with weights and all this while the Soul's Liberty is nothing else but a Fluctuation between uncertainties and languisheth away in the impotency of our Understandings Whereas the Divine Understanding beholding all things most clearly must needs beget the greatest Freedome that may be which Freedome as it is bred in it so it never moves without the Compass of it And though the Divine Will be not determin'd alway to this or that particular yet it is never bereft of Eternall Light and Truth to act by and therefore though we cannot see a Reason for all Gods actions yet we may know they were neither done against it nor without it CHAP. III. How the Consideration of those restless motions of our Wills after some Supreme and Infinite Good leads us into the knowledge of a Deity WE shall once more take a view of our own Souls and observe how the Motions thereof lead us into the knowledge of a Deity We alwaies find a
treats not only of those Pieces of Truth which are the Results of God's free Counsells but also of those which are most a-kin and allied to our own Understandings and that in the greatest way of Condescention that may be speaking to the weakest sort of men in the most vulgar sort of dialect which it may not be amiss to take a little notice of Divine Truth hath its Humiliation and Exinanition as well as its Exaltation Divine Truth becomes many times in Scripture incarnate debasing it self to assume our rude conceptions that so it might converse more freely with us and infuse its own Divinity into us God having been pleased herein to manifest himself not more jealous of his own Glory then he is as I may say zealous of our good Nos non habemus aures sicut Deus habet linguam If he should speak in the language of Eternity who could understand him or interpret his meaning or if he should have declared his Truth to us only in a way of the purest abstraction that Humane Souls are capable of how should then the more rude and illiterate sort of men have been able to apprehend it Truth is content when it comes into the world to wear our mantles to learn our language to conform it self as it were to our dress and fashions it affects not that State or Fastus which the disdainfull Rhetorician sets out his style withall Non Tarentinis aut Siculis haec scribimus but it speaks with the most Idiotical sort of men in the most Idiotical way and becomes all things to all men as every sonne of Truth should doe for their good Which was well observed in that old Cabbalistical Axiome among the Jewes Lumen supernum nunquam descendit sine indumento And therefore it may be the best way to understand the true sense and meaning of the Scripture is not rigidly to examine it upon Philosophical Interrogatories or to bring it under the scrutiny of School-Definitions and Distinctions It speaks not to us so much in the tongue of the learned Sophies of the world as in the plainest and most vulgar dialect that may be Which the Jews constantly observed and took notice of and therefore it was one common Rule among them for a true understanding of the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex loquitur linguâ filorum hominum Which Maimonides expounds thus in More Nevoch Par. 1. C. 26. Quicquid homines ab initio cogitationis suae intelligentiâ imaginatione suâ possunt assequi id in Scriptura attribuitur Creatori And therefore we find almost all Corporeal properties attributed to God in Scripture quia vulgus hominum ab initio cogitationis Entitatem non apprehendunt nisi in rebus corporeis as the same Author observes But such of them as sound Imperfection in vulgar eares as Eating and Drinking the like these saith he the Scripture no where attributes to him The reason of this plain and Idiotical style of Scripture it may be worth our farther taking notice of as it is laid down by the forenamed Author C. 33. Haec causa est propter quam Lex loquitur linguâ filiorum hominum c. For this reason the Law speaks according to the language of the sons of men because it is the most commodious and easie way of initiating and teaching Children Women and the Common people who have not ability to apprehend things according to the very nature and essence of them And in C. 34. Et si per Exempla Similitudines non deduceremur c. And if we were not led to the knowledge of things by Examples and Similitudes but were put to learn and understand all things in their Formal notions and Essential definitions and were to believe nothing but upon preceding Demonstrations then we may well think that seeing this cannot be done but after long preparations the greater part of men would be at the conclusion of their daies before they could know whether there be a God or no c. Hence is that Axiome so frequent among the Jewish Doctors Magna est virtus vel fortitudo Prophetarum qui assimilant formam cum formante eam i. e. Great is the power of the Prophets who while they looked down upon these Sensible and Conspicable things were able to furnish out the notion of Intelligible and Inconspicable Beings thereby to the rude Senses of Illiterate people The Scripture was not writ only for Sagacious and Abstracted minds or Philosophical heads for then how few are there that should have been taught the true Knowledge of God thereby Vidi filios coenaculi erant pauci was an antient Jewish proverb We are not alwaies rigidly to adhere to the very Letter of the Text. There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Scripture as the Jewish interpreters observe We must not think that it alwaies gives us Formal Definitions of things for it speaks commonly according to Vulgar apprehension as when it tells of the Ends of the heaven which now almost every Idiot knows hath no ends at all So when it tells us Gen. 2. 7. that God breathed into man the breath of life and man became a living soul the expression is very Idiotical as may be and seems to comply with that vulgar conceit that the Soul of Man is nothing else but a kind of Vital breath or Aire and yet the Immortality thereof is evidently insinuated in setting forth a double Original of the two parts of Man his Body and his Soul the one of which is brought in as arising up out of the Dust of the earth the other as proceeding from the Breath of God himself So we find very Vulgar expressions concerning God himself besides those which attribute Sensation and Motion to him as when he is set forth as riding upon the wings of the Wind riding upon the Clouds sitting in Heaven and the like which seem to determine his indifferent Omnipresence to some peculiar place whereas indeed such passages as these are can be fetch'd from nothing else but those crass apprehensions which the generalitie of men have of God as being most there from whence the objects of dread and admiration most of all smite and insinuate themselves into their Senses as they doe from the Aire Clouds Winds or Heaven So the state of Hell and Miserie is set forth by such denominations as were most apt to strike a terror into the minds of men and accordingly it is called Coetus Gigantum the place where all those old Giants whom divine vengeance pursued in the general Deluge were assembled together as it is well observed by a late Author of our own upon Proverbs 21. 16. The man that wandreth out of the way of understanding in coetu Gigantum commorabitur And accordingly we find the state and condition of these expressed Job 26. 5. Gigantes gemunt sub aquis qui habitant cum iis Nudus est infernus
coram illo nullum est operimentum perditioni as the Vulgar Latin renders it The Giants groan under the waters and they that dwell with them Hell is naked before him that is God and destruction hath no covering In like manner our Saviour sets forth Hell as a great valley of fire like that of Hinnom which was prepared with a great deal of skill to torture and torment the Devils in Again we find Heaven set forth sometimes as a place of continual banqueting where according to the Jewish customes they should lye down in one anothers bosomes at a perpetuall Feast Sometimes as a Paradise furnished with all kinds of delight and pleasure Again when the Scripture would infinuate God's seriousness and realitie in any thing it brings him in as ordering it a great while agoe before the foundation of the world was laid as if he more regarded that then the building of the world I might instance in many more things of this nature wherein the Philosophical or Physical nature and Literal veritie of things cannot so reasonably be supposed to be set forth to us as the Moral and Theological But I shall leave this Argument and now come more precisely to consider of the nature of Prophesie by which God flows in upon the Minds of men extrinfecally to their own proper operations and converghs truth immediately from himself into them CHAP. II. That the Prophetical Spirit did not alwaies manifest it self with the same clearnesse and evidence The Gradual difference of Divine illumination between Moses the Prophets and the Hagiographi A general survey of the Nature of Prophesie properly so called Of the joint impressions and operations of the Understanding and Phansie in Prophesie Of the four degrees of Prophesie The difference between a Vision and a Dream BUT before we doe this we shall briefly premise something in general concerning that Gradual variety whereby these Divine Enthusiasms were discover'd to the Prophets of old The Prophetical Spirit did not alwaies manifest it self eodem vigore luminis with the same clearness and evidence in the same exaltation of its light But sometimes that light was more strong and vivid sometimes more wan and obscure which seems to be insinuated in that passage Heb. 1. 1. God who in time past spake unto the Fathers by the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So we find an evident difference of Prophetical illumination asserted in Scripture between Moses and the rest of the Prophets Deut. 34. 10. And there arose not a Prophet since in Israel like unto Moses whom the Lord knew face to face which words have a manifest reference to that which God himself in a more publick and open way declared concerning Moses upon occasion of some arrogant speeches of Aaron and Miriam who would equalize their own Degree of Prophesie to that of Moses Numb 12. 5 6 7 8. And the Lord came down in the pillar of the cloud and stood in the door of the Tabernacle and called Aaron and Miriam and they both came forth And he said Hear my words If there be 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 My servant Moses is not so who is faithfull in all mine house with him will I speak mouth to mouth even apparently and not in dark speeches and the similitude of the Lord shall he behold Wherefore then were ye not afraid to speak against my servant Moses In which words that degree of Divine illumination whereby God made himself known to Moses seems to be set forth as something transcendent to the Prophetical illumination and so the phrase of the New Testament is wont to distinguish between Moses and the Prophets as if indeed Moses had been greater then any Prophet But besides this Gradual difference between Moses and the Prophets there is another difference very famous amongst the Jewish Writers between the Prophets and the Hagiographi which Hagiographi were suppos'd by them to be much inferior to the Prophets But what this difference between them was we shall endeavour to shew more fully hereafter Having briefly premised this and glanced at a Threefold Inspiration relating to Moses the Prophets and the Hagiographi we shall first of all enquire into the Nature of that which is peculiarly amongst the Jews called Prophetical And this is thus defined to us by Maimonides in Par. 2. c. 36. of his More Nevochim Veritas quidditas Prophetiae nihil aliud est quà m Influentia à Deo Optimo Maximo mediante intellectu Agente super facultatem Rationalem primò deinde super facultatem Imaginatricem influens i. e. The true essence of Prophesie is nothing else but an Influence from the Deitie upon the Rational first and afterwards the Imaginative Facultie by the mediation of the Active intellect Which Definition belongs indeed to Prophesie as it is Technicallie so called and distinguished by Maimonides both from that degree of Divine illumination which was above it which the Masters constantly attribute to Moses and from that other degree inferior to it which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritus Sanctus that Holy Spirit that moved in the Souls of the Hagiographi But Rabbi Joseph Albo in Maam 3. c. 8. De fundamentis fidei hath given us a more large description so as to take in also the gradus Mosaicus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Prophesie is an influence from God upon the Rational facultie either by the Mediation of the Fansie or otherwise and this influence whether by the ministry of an Angel or otherwise makes a man to know such things as by his Natural abilities he could not attain to the knowledg of Though here our Author seems too much to have streightned the latitude of Prophetical influence whereby as we intimated before not only those pieces of Divine truth may be communicated to the Souls of men which are not contained within their own Ideas but also those may be excited which have a necessarie connexion with and dependence upon Reason But the main thing that we shall observe in this description is that Facultie or Power of the Soul upon which these Extraordinarie impressions of Divine light or influence are made which in all proper Prophesie is both the Rational and Imaginative power For in this Case they supposed the Imaginative power to be set forth as a Stage upon which certain Visa and Simulacra were represented to their Understandings just indeed as they are to us in our common Dreams only that the Understandings of the Prophets were alwaies kept awake and strongly acted by God in the midst of these apparitions to see the intelligible Mysteries in them and so in these Types and Shadows which were Symbols of some spiritual things to behold the Antitypes themselves which is the meaning of that old Maxime of the Jews which we formerly cited out of Maimonides Magna est virtus seu fortitudo Prophetarum qui
Universal Soul as it is described by the Pythagoreans and Platonists Of this sort of Dreams he makes those of Jacob's Ladder and of Laban's Sheep And these kinds of Dreams viz. that wherein the Intellectus agens doth simply act upon our Minds as patients to it and that wherein our Minds do cooperate with the Universal Soul and so understand the meaning of the influx he thus compares together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. In which words it is to be observed that he calls the matter of the first sort of Dreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Gelenius hath mistook whilst he translates it Dei oraculis certis convenientia With his leave therefore I should thus interpret that whole passage Quare Moses sacer Antistes indigitans illas phantasias quae oboriuntur secundùm primam speciem eas perspicuè admodum manifestè indicavit i. e. by adding an Explication of those aenigmata of Joseph's Sun Moon Stars and Sheaves which he himself in his Dream understood not which Explication is not made in the examples of the second sort quippe Deus subjecit illas phantasias per somnia quae similes sunt veris Prophetiis i. e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfectae Prophetiae sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 somniis Propheticis uti loqui amant Magistri Secundi verò generis somnia nec planè dilucidè nec valde obscurè indigitavit qualia erant Somnia de Scala coelesti c. Now these Dreams of Joseph though they contained matter of a like nature to Prophetical inspiration yet were they indeed not such and therefore are accounted of by all the Jewish writers only as Somnia vera and so our Author endeavours to prove very fitly to our purpose though indeed upon a mistake which he took out of the Version of the Seventy Gen. 37. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Joseph said Me-thought we were binding sheaves That word Me-thought is the language of one that is uncertain dubious and obscurely surmising not of one that is firmly assured and plainly sees things indeed it very well befits those who are newly awaked out of a sound sleep and have scarce ceased to dream to say Me-thought not those who are fully awake and behold all things clearly But Jacob who was more exercised in divine things hath no such word as Me-thought when he speaks of his Dream but saies he Behold a ladder set upon the earth and the top of it reached up to heaven c. After the same manner almost doth Maimonides in his More Nev. distinguish between Somnia vera Prophetica making Jacobs Dreams as all the Jewish writers doe to be Prophetical The third kind of Dreams mentioned by Philo is thus laid down by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The third kind is when in sleep the Soul being moved of it self and agitating it self is in a kind of rapturous rage and in a divine fury doth foretell future things by a prophetick facultie And then which is more to our purpose he thus sets forth the nature of those fansies which discover themselves in these kind of Dreams 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The phantasms which belong to the third kind are more plainly declared by Moses then the former for they containing a very profound and dark meaning they required to the explaining of them a knowledge of the Art of interpreting Dreams as those Dreams of Pharaoh and his Butler and Baker and of Nebuchadnezzar who were only amazed and dazled with those strange Apparitions that were made to them but not at all enlightned by them These are of that kind which Plato sometimes speaks of that cannot be understood without a Prophet and therefore he would have some Prophet or Wise man alway set over this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus we have seen these Three sorts of Dreams according to Philo the First and Last whereof the Jewish Doctors conjoin together and constantly prefer the Oneirocriticks of them to the Dreamers themselves and therefore whereas they depress the notion of them considered in themselves below any Degree of Prophesie yet the Interpretation of them they attribute to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Holy Spirit except there be an Interpretation of the Dream in the Dream it self so as that the Mind of the Dreamer be fully satisfied both in the meaning and divinity thereof for then it is truly Prophetical And thus much for this Particular CHAP. IV. A large Account of the Difference between the true Prophetical Spirit and Enthusiastical impostures That the Pseudo-Prophetical Spirit is seated only in the Imaginative Powers and Faculties inferior to Reason That Plato and other Wise men had a very low opinion of this Spirit and of the Gift of Divination and of Consulting the Oracles That the True Prophetical Spirit seats it self as well in the Rational Powers as in the Sensitive and that it never alienates the Mind but informs and enlightens it This further cleared by several Testimonies from Gentile and Christian Writers of old An Account of those Fears and Consternations which often seized upon the Prophets How the Prophets perceived when the Prophetical influx seized upon them The different Evidence and Energy of the True and false Prophetical Spirit FRom what we have formerly discoursed concerning the Stage of Phansie and Imagination upon which those Visa presented themselves to the Mind of the Prophet in which he beheld the real objects of Divine truth in which he was inspired by this means it may be easily apprehended how easie a matter it might be for the Devils Prophets many times by an apish imitation to counterfeit the True Prophets of God and how sometimes Melancholy and turgent Phansies fortified with a strong power of Divination might unfold themselves in a semblance of true Enthusiasms For indeed herein the Prophetical influx seems to agree with a mistaken Enthusiasm that both of them make strong impressions upon the Imaginative powers and require the Imaginative facultie to be vigorous and potent and therefore Maimonides tells us that the gift of Divination which consisted in a mighty force of Imagination was alwaies given to the Prophets and that This and a Spirit of Fortitude were the main Bases of Prophesie More Nev. part 2. c. 38. Duas istas facultates Fortitudinis scilicet Divinationis in Prophetis fortissimas vehementissmas esse necesse est c. i. e. It is necessary that these two Faculties of Fortitude and Divination should be most strong and vehement in the Prophets whereunto if at any time there was an accession of the influence of the Intellect they were then beyond measure corroborated in so much that as it is well known it hath come to this that one man by a naked Staffe did prevail over a potent King and most manfully delivered a whole Nation from bondage viz. after it was said to him Exod. 3. 12. I will be with thee And though there be different Degrees
great Sanhedrim were bound to be skill'd in the knowledge of all Sciences and therefore it is much more necessary that Prophesie should not be taken from them or that which should supplie its room viz. the Daughter of Voice and the like Thus he according to the Genius of Talmudical learning is pleased to expound the place Esay 2. where it is said that a law shall goe forth out of Sion of the Consistorial Decrees of the Judges Rulers and Priests of the Jews and the great Senate of Lxxii Elders whom he would needs perswade us to be guided infallibly by this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in some other way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by some divine virtue power or assistance alwaies communicated to them as supposed at least that such an Heroical Spirit as that Spirit of Fortitude which belonged to the Judges and Kings of Israel and is called the Spirit of God as Maimonides in More Nev. tells us had perpetually cleaved to them But we shall here leave our Author to his Judaical superstition and take notice of Two or Three places in the New Testament which seem to be understood perfectly of this Filia vocis which the constant Tradition of the Jews assures us to have succeeded in the room of Prophesie The first is John 12. where this Heavenly voice was conveighed to our Saviour as if it had been the noise of Thunder but was not well understood by all those that stood by who therefore thought that either it thundred or that it was a mighty voice of some Angel that spake to him ver 28 29. Then came there a voice from Heaven saying I have both glorified my name and will glorifie it again The people therefore that stood by and heard it said it thundered others said that an Angel spake to him So Matt. 3. 17. after our Saviours Baptisme upon his coming out of the water the Evangelist tells us that the Heavens were opened and that the Spirit of God descended upon him in the shape of a Dove and lo a voice from heaven saying This is my beloved Son in whom I am well pleased And last of all we meet with this kind of Voice upon our Saviour's Transfiguration Matth. 17. 5 6. which is there so described as coming out of a Cloud as if it had been loud like the noise of Thunder Behold a bright cloud overshadowed them and behold a Voice out of the cloud which said This is my beloved Son in whom I am well pleased which Voice it is said the three Disciples that were then with him in the Mount heard as we are told in the following verse and also 2 Pet. 1. 17 18. From whence we are fully informed that it was this Filia Vocis we speak of which came for the Apostles sakes that were with him as a Testimonie of that glorie and honour with which God magnified his Son which Apostles were not yet raised up to the Degree of Prophesie but only made partakers of a Voice inferior to it The words are these He received from God the Father honour and glory when there came such a voice to him from the excellent Glory This is my beloved Son in whom I am well pleased And this voice which came from Heaven we heard when we were with him in the holy mount Now that this was that very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we speak of which was inferior to Prophesie we may sufficiently learn from the next verse We have also a more sure word of Prophesie For indeed true Prophesie was counted much more Authentical then this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being a Divine Inspiration into the Mind of the Prophet which this was not but only a Voice that moved their Exteriour Senses and by the mediation thereof informed their Minds And thus we have done with this Argument CHAP. XI Of the Highest Degree of Divine Inspiration viz. the Mosaical Four Differences between the Divine Revelations made to Moses and to the rest of the Prophets How the Doctrine of men Prophetically inspired is to approve it self by Miracles or by it's Reasonableness The Sympathy and Agreeableness between an Holy Mind and Divine Truth WE now come briefly to enquire into the Highest degree of Divine Inspiration which was the Mosaical that by which the Law was given and this we may best doe by searching out the Characteristical differences of Moses's Inspiration from that which was Technically called Prophesie And these we shall take out of Maimon his De Fund Legis c. 7. where they are fully described according to the general strain of all the Rabbinical Doctrine delivered upon this Argument The first is That Moses was made partaker of these Divine Revelations per vigiliam whereas God manifested himself to all the other Prophets in a Dream or Vision when their Senses were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the difference between the Prophesie of Moses and the Prophesie of all other Prophets All other Prophets did prophesie in a Dream or Vision but Moses our Master when he was waking and standing according to what is written Num. 7. 89. And when Moses was gone into the Tabernacle of the Congregation to speak with him i. e. God then he heard the voice of one speaking unto him By which place in Numb it appears he had free recourse to this Heavenly Oracle at any time And therefore the Talmudists have a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Moses had never any Prophesie in the night-time i. in a Dream or Vision of the night as the other Prophets had The second difference is That Moses prophesied without the mediation of any Angelical power by an influence derived immediately from God whereas in all other Prophesies as we have shewed heretofore some Angel still appeared to the Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Prophets did prophesie by the help or ministery of an Angel and therefore they did see that which they saw in parables or under some dark representation but Moses prophesied without the ministery of an Angel This he proves from Numbers 12. 8. where God saies of Moses I will speak with him mouth to mouth and so Exod. 33. 11. The Lord spake unto Moses face to face But we must not here so much adhere to that Exposition which Maimonides and the rest of his Country-men give us of this place as to forget what we are told in the New Testament concerning the Ministerie of Angels which God used in giving the Law it self And so S. Stephen discourseth of it Acts 7. 53. and S. Paul to the Galatians ch 3. tells us the Law was given by the disposition of Angels in the hands of a Mediator that is Moses the Mediator then between God and the people And therefore I should rather think the meaning of those words Face to face to import the clearness and evidence of the Intellectual light wherein God appeared to Moses which was greater then any of the Prophets were made partakers of And therefore
the old tradition goes of them that they saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Speculo non lucido whereas Moses saw in Speculo lucido 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Philo tells us together with Maimonides in his Book Quis Rerum divin haeres sit that is without any impressions or Images of things in his Imagination in an Hieroglyphical way as was wont to be in all Dreams and Visions but by characterizing all immediately upon his Understanding though otherwise much of the Law was indeed almost little more for the main scope and aim of it but an Emblem or Allegory But there may be yet a farther meaning of those words Face to face and that is the friendly and amicable way whereby all divine Revelations were made to Moses for so it is added in the Text As a man speaketh unto his friend And this is the third difference which Maimonides assigns viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the other Prophets were afraid and troubled and fainted but Moses was not so for the Scripture saith God spake to him as a man speaks to his friend that is to say As a man is not afraid to hear the words of his friend so was Moses able to understand the words of Prophesie without any disturbance and astonishment of Mind The fourth and last difference is the Libertie of Moses's Spirit to prophesie at all times as we heard before out of Numb 7. 89. He might have recourse at any time to the sacred Oracle in the Tabernacle which spake from between the Cherubins and so Maimonides lays down this difference 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 None of the Prophets did prophesie at what time they would save Moses who was clothed with the Holy Spirit when he would and the Spirit of Prophesie did abide upon him neither had he need to predispose his Mind or prepare himself for it for he was alwaies disposed and in readiness as a ministring Angel and therefore could he prophesie at what time he would according to that which is spoken in Numb 9. 8. Tarry you here a little and I will hear what the Lord will command concerning you Thus Maimonides who I think here somewhat hyperbolizeth and scarce speaks consistently with the rest of the Hebrew Masters For we may remember what we heard before concerning the Talmudical Tradition that Moses's mind was indisposed for Prophesie when he was transported with indignation against the Spies though I think it is most probable that he had a greater libertie of prophesying then any other of the Prophets had Now this clear distinct kind of Inspiration made immediately upon an Intellectual facultie in a familiar way which we see was the gradus Mosaicus was most fit and proper for Laws to be administred in which was excellently took notice of by Plutarch in that Discourse of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where he tells us the Poetrie that was usually interlaced with Riddles and Parables was taken away in his time and a more familiar way of Prophesie brought in though he by a Gentile superstition applies that to his Pythia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. God hath now taken away from his Oracles Poetrie and the varietie of dialect and circumlocution and obscuritie and hath so ordered them to speak to those that consult them as the Laws doe to the Cities under their subjection and Kings to their people and Masters to their Scholars in the most intelligible and porswasive language But by Plutarch's leave this character agrees neither to his Pythia nor indeed to Moses himself who put a veil upon his face in giving the Law it self to the people but to our Saviour alone the Dispenser of the true Law of God inwardly to the Souls of Men and therein conversing with them not so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so much Face to Face as Mind to Mind We have now seen what is this gradus Propheticus Mosaicus which indeed was necessarie should be transcendent and extraordinary because it was the Basis of all future Prophesie among the Jews For all the Prophets mainly aim at that to establish and confirm the Law of Moses as to the practical observation of it and therefore it was also so strongly manifested to the Israelites by Signs and Miracles done in the sight of all the people and his familiaritie and acquaintance with Heaven testified to them all the divine voice being heard by them all at Mount Sinai which dispensation amounted at least to as much as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the very lowest of the people All which Considerations put R. Phineas into such an admiration of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Statio montis Sinai as the Doctors are wont to call it that he determines in Pirke Eliezer That all this Generation that heard the voice of the Holy Blessed God was worthie to be accounted as the ministring Angels But what That Voice was which they heard the later Jews are scarce well agreed but Maimonides according to the most received opinion in More Nev. p. 2. c. 33. tells that they only heard those first words of the Law distinctly viz. I am the Lord thy God and Thou shalt have none other gods c. and but only the sound of all the rest of the words in which the remainder of the Law was given and this as he saies was the great Mysterie of that Station so much spoken of by the Ancients And here by the way we may take notice That that divine Inspiration which is conveighed to any one man primarily benefits none but himself and therefore many times as Maimonides tells us it rested in this private use not profiting any else but those to whom it came And the reason of this is manifest for that an Inspiration abstractly considered can only satisfie the mind of him to whom it is made of its own Authoritie and Authenticalness as we have shewed before And therefore that one man may know that another hath that Doctrine revealed to him by a Prophetical spirit which he delivers he must also either be inspired and so be in gradu Prophetico in a true sense or be confirmed in the belief of it by some Miracle whereby it may appear that God hath committed his Truth to such an one by giving him some signal power in altering the course of Nature which indeed was the way by which the Prophets of old ordinarily confirmed their Doctrine when they delivered any thing new to the people which course our Saviour himself and his Disciples also took to confirm the Truth of the Gospel Or else there must be so much Reasonableness in the thing it self as that by Moral arguments it may be sufficient to beget a belief in the Minds of sober and good men And I wish this last way of becoming acquainted with Divine Truth were better known amongst us For when we have once attained to a true sanctified frame of Mind we have then attained to the End of all
Prophesie and see all divine Truth that tends to the salvation of our Souls in the Divine light which alwaies shines in the Puritie Holiness of the New Creature and so need no further Miracle to confirm us in it And indeed that God-like glory and majesty which appears in the naked simplicitie of true Goodness will by its own Connateness and Sympathy with all saving Truth friendly entertain and embrace it CHAP. XII When the Prophetical Spirit ceased in the Jewish Church The Cessation of Prophesie noted as a famous Epocha by the Jews The restoring of the Prophetical Spirit by Christ. Some passages to this purpose in the New Testament explained When the Prophetical Spirit ceased in the Christian Church That it did not continue long proved by several Testimonies of the Antient Writers THus we have now done with all those sorts of Prophesie which we find any mention of And as a Coronis to this Discourse we shall farther enquire a little what Period of time it was in which this Prophetical Spirit ceased both in the Jewish and Christian Church In which business because the Scripture it self is in a manner silent we must appeal to such Histories as are like to be most Authentical in this business And first for the Period of time when it ceased in the Jewish I find our Christian writers differing Justin Martyr would needs perswade us that it was not till the Aera Christiana This he inculcates often in his Dialogue with Trypho the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There never ceased in your Nation either Prophet or Prince till Jesus Christ was both born and had suffered And so he often there tells us that John the Baptist was the last Prophet of the Jewish Church which conceit he seems to have made so much of as thinking to bring in our Saviour lumine Prophetico with the greater evidence of Divine authoritie as the promised Messiah into the world But Clemens Alexandrinus hath much trulier with the consent of all Jewish Antiquity resolved us that all Prophesie determin'd in Malachy in his Strom. lib. 1. where he numbers up all the Prophets of the Jews Thirty five in all and Malachy as the last Though indeed the Talmudists reckon up Fifty five Prophets and Prophetesses together Gem. Mass. Megil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rabbins say that there were 48 Prophets and 7 Prophetesses that did prophesie to the Iraelites Which after they had reckoned almost up they tell us that Malachy was the last of them and that he was contemporary with Mordecai Daniel Haggai Zacharie and some others whose Prophesies are not extant whom for their number sake they there reckon up who all prophesied in the second year of Darius But commonly they make only these Three Haggai Zacharie and Malachy to be the last of the Prophets and so call them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Massec Sotah ch last where the Misnical Doctors tell us that from the time in which all the first Prophets expired the Urim and Thummim ceased and the Gemarists say that they are call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to Haggai Zacharie and Malachy which are the Last And so Maimon and Bartenor tell us that the Prophetae priores were so called because they prophesied in the times 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the first Temple and the Posteriores because they prophesied in the time of the second Temple and when these later Prophets died then all Prophesie expired and there was left as they say only a Bath Kol to succeed some time in the room of it So we are told Gem. Sanhedrim c. 1. § 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our Rabbins say that from that time the later Prophets died the Holy Spirit was taken away from Israel nevertheless they enjoyed the Filia vocis and this is repeated Massec Joma c. 1. Now all that time which the Spirit of Prophesie lasted among the Jews under the second Temple their Chronologie makes to be but Forty years So the Author of the Book Cosri Maam. 3. § 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. The continuance of Prophesie under the time of the second Temple was almost forty years And this R. Jehuda his Scholiast confirms out of an Historico-Cabbalistical Treatise of R. Abraham Ben Dior and a little after he tells us that after forty years their Sapientes were called Senators 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after forty years were pass'd all the Wise-men were called The Men of the great Synagogue And therefore the Author of that Book useth this Aera of the Cessation of Prophesie and so this is commonly noted as a famous Epocha among all their Chronologers as the Book Juchasin the Seder Olam Zuta as R. David Gantz hath summ'd them all up in his chronological History put forth lately by Vorstius The like may be observed from 1 Maccab. 9. 27. and chap. 4. 46. and chap. 14. 41. This Cessation of Prophesie determined as it were all that old Dispensation wherein God hath manifested himself to the Jews under the Law that so that growing old and thus wearing away they might expect that new Dispensation of the Messiah which had been promised so long before and which should again restore this Prophetical Spirit more abundantly And so this Interstitium of Prophesie is insinuated by Joel 2. in those words concerning the later times In those days shall your Sons and Daughters Prophesie c. And so S. Peter Acts 2. makes use of the place to take off that admiration which the Jews were possess'd withall to see so plentiful an effusion of the Prophetical Spirit again And therefore this Spirit of Prophesie is called the Testimonie of Jesus in the Apocalypse ch 19. According to this notion we must understand that passage in John 7. 39. The Holy Ghost was not yet given because Jesus was not yet glorified To which that in Ephes. 4. He ascended up on high and gave gifts unto men plainly answers As likewise the Answer which the Christians at Ephesus made to Paul Acts 19. when he asked them whether they had received the Holy ghost That they knew not whether there was a Holy ghost that is whether there were any Extraordinary Spirit or Spirit of Prophesie restored again to the Church or not as hath been well observed of late by some learned men But enough of this We come now briefly to dispatch the second Enquiry viz. What time the Spirit of Prophesie which was again restored by our Saviour ceased in the Christian Church It may be thought that S. John was the last of Christian Prophets for that the Apocalypse is the latest dated of any Book which is received into the Canon of the New Testament But I know no place of Scripture that intimates any such thing as if the Spirit of Prophesie was so soon to expire And indeed if we may believe the Primitive Fathers it did not though it overliv'd S. John's time but a little
that Maxime we now speak of ascribed to R. Jochanan in Massec Berac c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All the Prophets prophesied to the daies of the Messiah but as for the world to come Eye hath not seen it So they constantly expound that passage in Esay 64. 4. Since the beginning of the world Men have not heard nor perceived by the Eare neither hath the Eye seen O God besides thee what he hath prepared for him that waiteth for him And according to this Aphorisme our Saviour seems to speak when he saies All the Prophets and the Law prophesied until John Mat. 11. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. They prophesied to or for that Dispensation which was to begin with John who lived in the time of the twilight as it were between the Law and the Gospel They prophesied of those things which should be accomplished within the period of Gospel-Dispensation which was usher'd in by John As for the state of Blessedness in Heaven it is major Mente humanâ much more is it major Phantasia But of this in part heretofore An Advertisement THE Reader may remember That our Author in the beginning of his Treatise of the Immortality of the Soul propounded these Three great Principles of Religion to be discoursed of 1. The Immortalitie of the Soul 2. The Existence and Nature of God 3. The Communication of God to Mankind through Christ. And having spoken largely to the Two former Principles of Natural Theology he thought it fit as a Preparation to the Third which imports the Revelation of the Gospel to speak something concerning Prophesie the way whereby Revealed Truth is dispensed to us Of this he intended to treat but a little they are his words in the beginning of the Treatise of Prophesie and then pass on to the Third and Last part viz. Those Principles of Revealed Truth which tend most of all to advance and cherish true and real Piety But in his discoursing of Prophesie so many considerable Enquiries offered themselves to his thoughts that by that time he had finished this Discourse designed at first only as a Preface his Office of being Dean and Catechist in the Colledge did expire Thus far had the Author proceeded in that year of his Office and it was not long after that Bodily distempers and weaknesses began more violently to seize upon him which the Summer following put a Period to his life here a life so every way beneficial to those who had the happiness to converse with him Sic multis ille bonis flebilis occidit Thus he who designed to speak of God's Communication of Himself to Mankind through Christ was taken up by God into a more inward and immediate participation of Himself in Blessedness Had he liv'd and had health to have finish'd the remaining part of his designed Method the Reader may easily conceive what a Valuable piece that Discourse would have been Yet that he may not altogether want the Authors labours upon such an Argument I thought good in the next place to adjoine a Discourse of the like importance and nature delivered heretofore by the Author in some Chappel-Exercises from which I shall not detain the Reader by any more of Preface A DISCOURSE Treating Of LEGAL Righteousness EVANGELICAL Righteousness Or The Righteousness of FAITH The Difference between the LAW and the GOSPEL OLD and NEW COVENANT JUSTIFICATION and DIVINE ACCEPTANCE The CONVEIGHANCE of the EVANGELICAL Righteousness to us by FAITH Except your Righteousness exceed the Righteousness of the Scribes and Pharisees ye shall in no case enter into the Kingdome of heaven Matth. 5. 20. Having a form of Godliness but denying the Power thereof 2 Tim. 3. 5. For the Law made nothing perfect but the bringing in of a better hope did Heb. 7. 19. B. Macarius in Homil. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Discourse Of LEGAL Righteousness and of The Righteousness of FAITH c. Rom. 9. 31 32. But Israel which followed after the Law of righteousness hath not attained to the Law of righteousness Wherefore Because they sought it not by Faith but as it were by the works of the Law CHAP. I. The Introduction shewing What it is to have a right Knowledge of Divine Truth and What it is that is either Availeable or Prejudicial to the true Christian Knowledge and Life THE Doctrine of Christian Religion propounded to us by our Saviour and his Apostles is set forth with so much simplicity and yet with so much repugnancy to that degenerate Genius and Spirit that rules in the hearts and lives of Men that we may truly say of it it is both the Easiest and the Hardest thing it is a Revelation wrapt up in a Complication of mysteries like that Book of the Apocalypse which both unfolds and hides those great Arcana that it treats of or as Plato sometimes chose so to explain the secrets of his Metaphysical or Theological Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he that read might not be able to understand except he were a Son of Wisdome and had been train'd up in the knowledge of it The Principles of True Religion are all in themselves plain and easie deliver'd in the most familiar way so that he that runs may read them they are all so clear and perspicuous that they need no Key of Analytical demonstration to unlock them the Scripture being written doctis pariter indoctis and yet it is Wisdome in a mystery which the Princes of this world understand not a sealed Book which the greatest Sophies may be most unacquainted with it is like that Pillar of Fire and of a Cloud that parted between the Israelites and the Egyptians giving a clear and comfortable light to all those that are under the manuduction and guidance thereof but being full of darkness and obscurity to those that rebell against it Divine Truth is not to be discerned so much in a mans Brain as in his Heart Divine wisdome is a Tree of life to them that find her and it is only Life that can feelingly converse with Life All the thin Speculations and subtilest Discourses of Philosophy cannot so well unfold or define any Sensible Object nor tell any one so well what it is as his own naked Sense will doe There is a Divine and Spiritual sense which only is able to converse internally with the life and soul of Divine Truth as mixing and uniting it self with it while vulgar Minds behold only the body and out-side of it Though in it self it be most intelligible and such that mans Mind may most easily apprehend yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew writers call that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incrustamentum immunditiei upon all corrupt Minds which hinders the lively taste and relish of it This is that thick and palpable Darkness which cannot comprehend that divine Light that shines in the Minds and Understandings of all men but makes them to deny that very Truth which they seem to
upon tables of Stone whereas this New Covenant is set forth in living characters imprinted upon the Vital powers of mens Souls as we have ver 10 11. This is the Covenant that I will make c. I will put my Laws into their Minds and write them in their Hearts and therefore the Old Covenant is v. 7. said not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unblamable or faultless thing because it was not able to keep off trangressions or hinder the violation of it self no more then an Inscription upon some Pillar or Monument is able to inspire life into those that read it and converse with it the Old Law or Covenant being in this respect no other then all other Civil Constitutions are which receive their efficacy merely from the willing compliance of mens Minds with them so that they must be enlivened by the Subject that receivs them being dead things in themselves But the Evangelical or New Law is such a thing as is an Efflux of life and power from God himself the Original thereof produceth life wheresoever it comes And to this double Dispensation viz. of Law and Gospel doth S. Paul clearly refer 2 Cor. 3. 3. You are the Epistle of Christ ministred by us written not with ink but with the Spirit of the living God not in tables of Stone which last words are a plain Gloss upon that mundane kind of administring the Law in a mere External way to which he opposeth the Gospel And this Argument he further pursues in the 7 and 8 chapters of the Epistle to the Romans in which last chap. v. 2. he stiles the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of the spirit of life which was able to destroy the power of Sin and to introduce such a spiritual and heavenly frame of Soul into men as whereby they might be enabled to express a chearfull compliance with the Law of God and demonstrate a true heavenly conversation and God-like life in this world We read in Iamblichus and others of the many preparatory Experiments used by Pythagoras to try his Scholars whether they were fit to receive the more sublime and sacred pieces of his Philosophy and that he was wont to communicate these only to Souls in a due degree purified and prepared for such doctrine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what did all this signifie but only this that he might by all these Methods work and mold the Minds of his Hearers into such a fit Temper as that he might the better stamp the Seal of his more Divine Doctrine upon them and that his Discourses to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things just and lovely and good might be written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and really in the Soul that I may use Plato's words in his Phaedrus where he commends the Impressions of Truth which are made upon mens Souls above all outward Writings which he therefore compares to dead pictures By this we see what the wisest and best Philosophers thought of this Internal writing But it peculiarly belongs to God to write the Laws of Goodness in the Tables of mens hearts All the outward Teachings of men are but dead things in themselves But God's imprinting his Mind and Will upon mens hearts is properly that which is called the Teaching of God and then they become living Laws written in the living Tables of mens Hearts fitted to receive and retain Divine impressions I shall only adde that speech of a Chymist not impertinent in this place Non tam discendo quà m patiendo divina perficitur Mens humana And that we may come a little nearer to these words upon which all this present Discourse is built this seems to be the Scope of his argument in this place where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Law of righteousness may fairly be parallel'd with that which before he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the law of the spirit and which he therefore calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the righteousness of faith because it is received from God in a way of believing For I cannot easily think that he should mean nothing else in this place but merely the Righteousness of Justification as some would perswade us but rather that his Sense is much more comprehensive so as to include the state of Gospel-dispensation which includes not only Pardon of sins but an Inward spirit of Love Power and of a sound Mind as he expresseth it 2 Tim. 1. 7. And this he thus opposeth to the Law Rom. 10. 6 c. But the Righteousness of Faith speaketh on this wise Say not in thy heart Who shall ascend into heaven c. or Who shall descend into the deep But what saith it The Word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach In which words Cunaeus in his De Repub. Hebr. would have us to understand some Cabbala or Tradition amongst the Jews for this meaning of that place Deut. 30. 12. from which these words are borrowed which as they there stand seem not to carry that Evangelical sense which here S. Paul expounds them into though yet Cunaeus hath not given us any reason for this opinion of his But indeed the Jewish writers generally who were acquainted with the principles of the Cabbala commenting upon that place do wholly refer it to the Times of the Messiah making it parallel with that place of Jeremy which defines the New Covenant to be a writing of the Law of God in mens hearts And thus that Life and Salvation that results from the Righteousness of Faith is all as Faith it self is deriving from God gratuitously dispensing himself to the Minds of men Whereas if Life could have been by the Law it s Original and Principal must have been resolved into men themselves who must have acted that dead matter without them and have produced that Virtue and Energy in it by their exercising themselves therein which of it self it had not as the Observance of any Law enables that Law it self to dispense that Reward which is due to the observance of it and therefore the Righteousness of the Law was so defin'd that he that did those things should live in them And thus the New Testament every where seems to present to us this twofold Dispensation or Oeconomy the one consisting in an External and written law of Precepts the other in Inward life and power Which S. Austin hath well pursued in his Book de Litera Spiritu from whom Aquinas who endeavours to tread in his foot-steps seems to have taken first of all an occasion of moving that Question Utrum Lex nova sit lex scripta vel lex indita and thus resolves it That the New Law or Gospel is not properly lex scripta as the Old was but Lex indita and that the Old Law is foris scripta the other intus scripta written in the tables of the Heart Now from all this we may easily
through them into the thing signified thereby and so embraced Shadows in stead of Substance and made account to build up Happiness and Heaven upon that Earthly Law to which properly the Land of Canaan was annex'd whereas indeed this Law should have been their School-master to have led them to Christ whose Law it prefigured which that it might doe the more effectually God had annexed to the breach of any one part of it such severe Curses that they might from thence perceive how much need they had of some further Dispensation And therefore this state of theirs is set forth by a State of bondage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For all External precepts carry perpetually an aspect of austerity and rigour to those Minds that are not informed by the internal sweetness of them And this is it only which makes the Gospel or the New Law to be a Free Noble and Generous thing because it is seated in the Souls of men and therefore Aquinas out of Austin hath well observed another difference between the Law and Gospel Brevis differentia inter Legem Evangelium est Timor Amor. This I the rather observe because the true meaning of that Spirit of Bondage which the Apostle speaks of is frequently mistaken We might further if need were for a confirmation of this which we have spoken concerning the Typicalness of the whole Jewish Oeconomy appeal to the third and fourth chapters of the Epistle to the Galatians which cannot well be understood without this Notion where we have the Jewish Church as a Type of the true Evangelical Church brought in as a Child in it's Minority in servitude under Tutors and Governours shut up under the Law till the time of that Emphatical revelation of the great Mysterie of God should come till the Day should break and all the shadows of the Night flee away That I may return from this Digression to the Argument we before pursued this briefly may be added That under the Old Covenant and in the time of the Law there were amongst the Jews some that were Evangelized that were re non nomine Christiani as under the Gospel there are many that do Judaize are of as Legal and Servile Spirits as the Jews children of the Bond-woman resting in mere External observances of Religion in an outward seeming Purity in a Form of Godliness as did the Scribes and Pharisees of old From what hath hitherto been discoursed I hope the Difference between both Covenants clearly appears and that the Gospel was not brought in only to hold forth a new Platform and Model of Religion it was not brought in only to refine some Notions of Truth that might formerly seem discoloured and disfigured by a multitude of Legal rites and ceremonies it was not to cast our Opinions concerning the Way of Life and Happiness only into a New mould and shape in a Pedagogical kind of way it is not so much a System and Body of saving Divinity but the Spirit and vital Influx of it spreading it self over all the Powers of mens Souls and quickening them into a Divine life it is not so properly a Doctrine that is wrapt up in ink and paper as it is Vitalis Scientia a living impression made upon the Soul and Spirit We may in a true sense be as Legal as ever the Jews were if we converse with the Gospel as a thing only without us and be as far short of the Righteousness of God as they were if we make the Righteousness which is of Christ by Faith to serve us only as an Outward Covering and endeavour not after an Internal transformation of our Minds and Souls into it The Gospel does not so much consist in Verbis as in Virtute Neither doth Evangelical dispensation therefore please God so much more then the Legal did because as a finer contrivance of his Infinite understanding it more clearly discovers the Way of Salvation to the Minds of men but chiefly because it is a more Powerful Efflux of his Divine goodness upon them as being the true Seed of a happy Immortality continually thriving and growing on to perfection I shall adde further The Gospel does not therefore hold forth such a transcendent priviledge and advantage above what the Law did only because it acquaints us that Christ our true High priest is ascended up into the Holy of holies and there in stead of the bloud of Bulls and Goats hath sprinkled the Ark and Mercy-seat above with his own bloud but also because it conveys that bloud of sprinkling into our defiled Consciences to purge them from dead works Farr be it from me to disparage in the least the Merit of Christ's bloud his becoming obedient unto death whereby we are justified But I doubt sometimes some of our Dogmata and Notions about Justification may puff us up in far higher and goodlier conceits of our selves then God hath of us and that we profanely make the unspotted righteousness of Christ to serve only as a Covering to wrap up our foul deformities and filthy vices in and when we have done think our selvs in as good credit and repute with God as we are with our selves and that we are become Heaven's darlings as much as we are our own I doubt not but the Merit and Obedience of our Saviour gain us favour with God and potently move down the benign influences of Heaven upon us But yet I think we may sometimes be too lavish and wanton in our imaginations in fondly conceiting a greater change in the Esteem which God hath of us then becomes us too little reckon upon the Real and Vital Emanations of his favour upon us Therefore for the further clearing of what hath been already said and laying a ground upon which the next part of our Discourse viz. Concerning the Conveiance of this God-like righteousness to us by Faith is to proceed We shall here speak something more to the business of Justification and Divine Acceptance which we shall dispatch in two Particulars CHAP. V. Two Propositions for the better understanding of the Doctrine of Justification and Divine Acceptance 1. Prop. That the Divine judgment and estimation of every thing is according to the truth of the thing and God's acceptance or disacceptance of things is suitable to his judgment On what account S. James does attribute a kind of Justification to Good works 2. Prop. Gods justifying of Sinners in pardoning their Sins carries in it a necessary reference to the sanctifying of their Natures This abundantly proved from the Nature of the thing OUR first Proposition is this The Divine judgment and estimation of every thing is according to the truth of the thing and Gods acceptance or disacceptance of things is suitable and proportionable to his judgment Thus S. Peter plainly tells us Act. 10. God is no respecter of persons But every one that worketh righteousness is accepted of him And God himself posed Cain who had entertained those unworthy
truce with Heaven and all divine displeasure laid asleep yet would our own Sins if they continue unmortified first or last make an Aetna or Vesuvius within us Nay those Sun-beams of Eternal Truth that by us are detained in unrighteousness would at last in those hellish vaults of vice and darkness that are within us kindle into an unquenchable fire It would be of small benefit to us That Christ hath triumph'd over the principalities and powers of darkness without us while Hell and Death strongly immur'd in a Fort of our own Sins and Corruptions should tyrannize within us That his Blood should speak peace in heaven if in the mean while our own Lusts were perpetually warring and fighting in and against our own Souls That he hath taken off our guilt and cancell'd that hand-writing that was against us which bound us over to Eternal condemnation if for all this we continue fast sealed up in the Hellish dungeon of our own filthy Lusts. Indeed we could not expect any relief from Heaven out of that misery under which we lie were not Gods displeasure against us first pacified and our Sins remitted But should the Divine Clemency stoop no lower to us then to a mere pardon of our sins and an abstract Justification we should never rise out of that Misery under which we lie This is the Signal and Transcendent benefit of our free Justification through the Bloud of Christ that God's offence justly conceived against us for our sins which would have been an eternal bar and restraint to the Efflux of his Grace upon us being taken off the Divine grace and bounty may freely flow forth upon us The Fountain of the Divine grace and love is now unlock'd and opened which our Sins had shut up and now the Streams of holiness and true goodness from thence freely flow forth into all gasping Souls that thirst after them The warm Sun of the Divine love whenever it breaks through and scatters the thick Cloud of our iniquities that had formerly separated between God us it immediately breaks forth upon us with healing in its wings it exerciseth the mighty force of its own light and heat upon our dark and benummed Souls begetting in them a lively sense of God and kindling into sparks of Divine goodness within us This Love when once it hath chased away the thick Mist of our Sins it will be as strong as Death upon us as potent as the Grave many Waters will not quench it nor the Floods drown it If we shut not the windows of our Souls against it it will at last enlighten all those Regions of darkness that are within us and lead our Souls to the Light of Life Blessedness and Immortality God pardons mens Sins out of an Eternal designe of destroying them and whenever the sentence of death is taken off from a Sinner it is at the same time denounced against his Sins God does not bid us be warm'd and be fill'd and deny us those necessaries which our starving and hungry Souls call for Christ having made peace through the bloud of his cross the Heavens shall be no more as Iron above us but we shall receive freely the vital dew of them the former and the later Rain in their season those Influences from above which Souls truly sensible of their own Misery and Imperfection uncessantly gaspe after that Righteousness of God which drops from above from the unsealed Spring of Free goodness which makes glad the city of God This is that Free Love and Grace which the Souls of Good men so much triumph in This is that Justification which begets in them lively Hopes of an happy Immortality in the present Anticipations thereof which spring forth from it in this life And all this is that which we have called sometimes the Righteousness of Christ sometimes the Righteousness of God and here the Righteousness which is of Faith In Heaven it is a not-imputing of sin in the Souls of men it is a reconciliation of rebellious Natures to Truth and Goodness In Heaven it is the lifting up the light of God's countenance upon us which begets a gladsome entertainment in the Souls of men holy and dear reflections and reciprocations of Love Divine Love to us as it were by a natural emanation begetting a Reflex love in us towards God which like that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spoken of by the Ancients live and thrive together CHAP. VI. How the Gospel-righteousness is conveighed to us by Faith made to appear from these two Considerations 1. The Gospel lays a strong foundation of a chearful dependance upon the Grace and Love of God affiance in it This confirmed by several Gospel-expressions containing plainly in them the most strong Motives and Encouragements to all ingenuous addresses to God to all chearfull dependance on him and confident expectation of all assistance from him 2. A true Evangelical Faith is no lazy or languid thing but an ardent breathing and thirsting after Divine grace and righteousness it looks beyond a mere pardon of sin and mainly pursues after an inward participation of the Divine nature The mighty power of a living Faith in the Love and Goddness of God discoursed of throughout the whole Chapter WE come now to the last part of our Discourse viz. To shew the Way by which this God-like and Gospel-righteousness is conveighed to us and that is by Faith This is that powerful Attractive which by a strong and divine Sympathy draws down the virtue of Heaven into the Souls of men which strongly and forcibly moves the Souls of good men into a conjunction with that Divine goodness by which it lives and grows This is that Divine Impress that invincibly draws and sucks them in by degrees into the Divinity and so unites them more and more to the Centre of Life and Love It is something in the hearts of men which feeling by an Occult and inward sensation the mighty insinuations of the Divine goodness immediately complies with it and with the greatest ardency that may be is perpetually rising up into conjunction with it and being first begotten and enlivened by the warm Beams of that Goodness it alwaies breaths and gasps after it for its constant growth and nourishment It is then fullest of life and vivacity when it partakes most freely of it and perpetually languisheth when it is in any measure deprived of that sweet and pure nourishment it derives from it But that we may the more clearly unfold this business How Gospel-righteousness comes to be communicated through Faith we shall lay it forth in 2 Particulars First The Gospel lays a strong foundation of a chearfull dependance upon the Grace and Love of God and affianee in it We have the greatest security and assurance that may be given us of God's readiness to relieve such forlorn and desolate Creatures as we are That there are no such dreadful Fates in Heaven as are continually thirsting after the bloud
there is no Union so no Communion it is very agreeable every way and upon all accounts that they who in themselves are altogether unworthy and under demerit should come to God by a Mediator Thus the Scripture every where seems to represent and hold forth Christ in the forenamed Particulars without descending into Niceties and Subtilties such as the School-men and others from them have troubled the World with in a very full and ample manner that so the Minds of true Believers that are willing to comply with the Purpose of God for their own Eternal peace might in all Cases find something in Christ for their relief and make use of him as much as may be to encourage and help on Godliness for by this whole Undertaking of Christ manifested in the Gospel God would have to be understood Full relief of Mind and Ease of Conscience as also all Encouragement to Godliness and Disparagement of Sin And indeed the whole business of Christ is the greatest Blow to Sin that may be For the World is taught hereby that there is no Sinning upon cheap and easie terms men may see that God will not return so easily into favour with Sinners but he will have his Righteousness acknowledged and likewise their own Demerit And this Acknowledgment he is once indeed pleased to accept of in the person of our Saviour yet if men will not now turn to him and accept his favour they must know that there is no other Sacrifice for Sin By these Particulars we have briefly touch'd upon to name no more it may appear That when we look into the Gospel we are taught to believe that Christ hath done according to the good pleasure of God every thing for us that may truly relieve our Minds and encourage us to Godliness a God-like Righteousness far exceeding the righteousness of the Scribes and Pharisees A Discovery of The SHORTNESS and VANITY Of A Pharisaick Righteousness OR An Account of the False Grounds upon which Men are apt vainly to conceit themselves to be Righteous Luke 16. 15. And he said unto the Pharisees Ye are they which justifie your selves before men but God knoweth your Hearts for that which is highly esteemed amongst men is abomination in the sight of God Epiphanius in Haeres 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Renatus Des Cartes in Epistol ad Princ. Elizabetham Nulli facilius ad magnam Pietatis famam perveniunt quà m Superstitiosi vel Hypocritae THE SHORTNESS and VANITY OF A Pharisaick Righteousness Discovered in a Discourse upon MATTHEW 19. 20 21. The young man saith unto him All these things have I kept from my youth up what lack I yet Jesus saith unto him If thou wilt be perfect go and sell that thou hast and give it to the Poor and thou shalt have treasure in Heaven and come and follow me CHAP. I. A General account of men's Mistakes about Religion Men are no where more lazy and sluggish and more apt to delude themselves then in matters of Religion The Religion of most men is but an Image and Resemblance of their own Fansies The Method propounded for discoursing upon those words in S. Matthew 1. To discover some of the Mistakes and False Notions about Religion 2. To discover the Reason of these Mistakes A brief Explication of the Words AS there is no kind of Excellency more generally pretended to then Religion so there is none less known or wherein men are more apt to delude themselves Every one is ready to lay claim and to plead a Right in it like the Bat in the Jewish fable that pretended the Light was hers and complain'd of the unjust detainment thereof from her but few there are that understand the true worth and pretiousness of it There are some Common Notions and a Natural instinct of Devotion seated in the Minds of men which are ever and anon roving after Religion and as they casually and fortuitously start up any Models and Ideas of it they are presently prone to believe themselves to have found out this only Pearl of price the Religion of most men being indeed nothing else but such a Strain and Scheme of Thoughts and Actions as their Natural propensions sway'd by nothing else but an Inbred belief of a Deity accidentaily run into nothing else but an Image and Resemblance of their own Fansies which are ever busie in painting out themselves which is the reason why there are as many Shapes and Features of Religion painted forth in the Minds of men as there are various Shapes of Faces and Fansies Thus men are wont to fashion and limne out their Religion to themselves in a strange and uncouth manner as the Imaginations of men in their Dreams are wont to represent monstrous and hideous shapes of things that no where else appear but there And though some may seem to themselves to have ascended up above this Low region this Vulgar state of Religion yet I doubt they may still be wrap'd up in Clouds and darkness they may still be but in a Middle region like wandring Meteors that have not yet shak'd off that gross and earthly Nature which will at last force them again downwards There may be some who may arrive at that Book-skill and learning in Divine Mysteries that with a Pharisaick pride looking down upon the rude and vulgar sort of men may say This people that knows not the Law are cursed who themselves yet converse only with an aiery Ghost and shadow of Religion though the Light of divine truth may seem to shine upon them yet by reason of their dark and opacous hearts it shines not into them They may like this dark and dull Earth be superficially guilded and warmed too with its beams and yet the impressions thereof doe not pierce quite through them There may be many fair Semblances of Religion where the Substance and Power of it is not We shall here endeavour to discover some of them which may seem most specious and with which the weak Understandings of men which are no where more lazy and sluggish then in matters of Religion are most apt to be deluded and then discover the Reason of these Mistakes For which purpose we have made choice of these Words wherein we find a young Pharisee beginning to swell with a vain conceit of his good estate towards God looking upon himself as being already upon the Borders of Perfection having from his youth up kept on a constant course in the way of God's Commandements he could not now be many miles from the land of Canaan if he were not already passed over Jordan he thought himself to be already in a state of Perfection or at least within sight of it and therefore making account he was as lovely in our Saviours eyes as he was in his own asks him What lack I yet For the understanding of which we must know the Jewes were wont to distinguish Righteous men into two sorts 〈◊〉 〈◊〉 〈◊〉 〈◊〉
be pleniores Deo then those that are really inform'd and actuated by the Divine Spirit and do move on steddily and constantly in the way towards Heaven as the Seed that was sown in the thorny ground grew up and lengthened out its blade faster then that which was sown in the good and fruitfull soil And as the Motions of our Sense Fancy and Passions while our Souls are in this mortal condition sunk down deeply into the Body are many times more vigorous and make stronger impressions upon us then those of the Higher powers of the Soul which are more subtile and remote from these mixt and Animal perceptions that Devotion which is there seated may seem to have more Energy and life in it then that which gently and with a more delicate kind of touch spreads it self upon the Understanding and from thence mildly derives it self through our Wills Affections But howsoever the Former may be more boisterous for a time yet This is of a more consistent spermatical and thriving nature For that proceeding indeed from nothing else but a Sensual and Fleshly apprehension of God and true Happiness is but of a flitting and fading nature and as the Sensible powers and faculties grow more languid or the Sun of Divine light shines more brightly upon us these earthly devotions like our Culinary fires will abate their heat and servour But a true Celestial warmth will never be extinguish'd because it is of an Immortal nature and being once seated vitally in the Souls of men it will regulate and order all the motions of it in a due manner as the natural Heat radicated in the Hearts of living creatures hath the dominion and Oeconomy of the whole Body under it and sends forth warm Bloud and Spirits and Vital nourishment to every part and member of it True Religion is no piece of artifice it is no boiling up of our Imaginative powers nor the glowing heats of Passion though these are too often mistaken for it when in our juglings in Religion we cast a mist before our own eyes But it is a new Nature informing the Souls of men it is a God-like frame of Spirit discovering it self most of all in Serene and Clear minds in deep Humility Meekness Self-denial Universal love of God and all true Goodness without Partiality and without Hypocrisie whereby we are taught to know God and knowing him to love him and conform our selves as much as may be to all that Perfection which shines forth in him THUS far the First part of this Discourse which was designed according to the Method propounded to give a particular account of mens Mistakes about Religion The other part was intended to discover the reason of these Mistakes But whether the Author did finish that Part it appears not by any Papers of his which yet came to my hands If he did and the Papers should be in others hands for the Author was communicative if they or any other Papers of the Authors be sent to M r William Morden Bookseller in Cambridge the like care shall be taken for the publishing of them as hath been for this Collection THE EXCELLENCY and NOBLENESS OF TRUE RELIGION 1. In its Rise and Original 2. In its Nature and Essence 3. In its Properties and Operations 4 In its Progress 5. In its Term and End Psalm 16. 3. To the Saints that are in the earth and to the excellent in whom is all my delight Greg. Nazianzenus in Orat. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem in Orat. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hieronymus ad Celantiam Ep. 14. Nescit Religio nostra personas accipere nec conditiones hominum sed animos inspicit singulorum Servum Nobilem de moribus pronunciat Sola apud Deum Libertas est non servire peccatis Summa apud Deum est Nobilitas clarum esse virtutibus THE EXCELLENCY and NOBLENESS OF TRUE RELIGION Proverbs 15. 24. The Way of life is above to the wise that he may depart from hell beneath The Introduction IN this whole Book of the Proverbs we find Solomon one of the Eldest Sons of Wisdom alwaies standing up and calling her blessed his Heart was both enlarged and fill'd with the pure influences of her beams and therefore was perpetually adoring that Sun which gave him light Wisdome is justified of all her Children though the brats of darkness and children of folly see no beauty nor comeliness in her that they should desire her as they said of Christ Esay 53. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Mind which is not touch'd with an inward sense of Divine Wisdom cannot estimate the true Worth of it But when Wisdom once displays its own excellencies and glories in a purified Soul it is entertained there with the greatest love and delight and receives its own image reflected back to it self in sweetest returns of Love and Praise We have a clear manifestation of this sacred Sympathy in Solomon whom we may not unfitly call Sapientiae Organum an Instrument which Wisdom herself had tuned to play her divine Lessons upon his words were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every where full of Divine sweetness matched with strength and beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as himself phraseth it like apples of gold in pictures of Silver The mind of a Proverb is to utter Wisdom in a Mystery as the Apostle sometime speaks and to wrap up Divine Truth in a kind of Aenigmatical way though in vulgar expressions Which method of delivering Divine doctrine not to mention the Writings of the ancient Philosophers we find frequently pursued in the Holy Scripture thereby both opening and hiding at once the Truth which is offered to us A Proverb or Parable being once unfolded by reason of its affinity with the Phancy the more sweetly insinuates it self into that and is from thence with the greater advantage transmitted to the Understanding In this state we are not able to behold Truth in its own Native beauty and lustre but while we are vail'd with mortality Truth must vail it self too that it may the more freely converse with us S. Austin hath well assign'd the reason why we are so much delighted with Metaphors Allegories c. because they are so much proportioned to our Senses with which our Reason hath contracted an intimacy and familiarity And therefore God to accommodate his Truth to our weak capacities does as it were embody it in Earthly expressions according to that ancient Maxim of the Cabbalists Lumen Supernum nunquam descendit fine indumento agreeable to which is that of Dionysius Areop not seldom quoted by the School-men Impossibile est nobis aliter lucere radium Divinum nisi varietate sacrorum velaminum circumvelatum His words in the Greek are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus much by way of Preface or Introduction to these words being one of Solomon's excellent Proverbs viz. The way of life is above to the wise Without any mincing or
correspondence and converse with the Devil The Fears and Horrors which infest both the Apostate Spirits and Wicked men The weakness of the Devil's kingdom Christ's success against it IT Hath been an antient Tradition received by the Gentile Philosophers That there are Two main Principles that spend and spread their influence through the whole Universe The one they call'd The Principle of Good the other they call'd The Principle of Evil and that these Two maintain a continual contest and enmity the one with the other The Principle of Goodness which is nothing else but God himself who derived himself in clear and lovely stamps and impressions of Beauty and Goodness through the whole Creation endeavours still to assimilate and unite it to himself And on the other side The Principle of Evil the Prince of darkness having once stained the Original beauty and glory of the Divine workmanship is continually striving to mold and shape it more and more into his own likeness And as there is such a perpetual and active Enmity between God and the Evil Spirit so whatsoever is from God is perpetually opposing and warring against that which arises from the Devil The Divine Goodness hath put enmity between whatsoever is born of him or flowes forth from it self and the Seed of the Serpent As at the beginning he divided between the Night and the Day between Light and Darkness so that they can never intermingle or comply one with another or be reconciled one to the other so neither can those Beams of Divine light and love which descend from God upon the Souls of men be ever reconciled to those foul and filthy Mists of Sin and Darkness which ascend out of the bottomless pit of Hell and Death That Spirit is not from God who is the Father of lights and in whom there is no darkness as the Apostle speaks which endeavours to compound with Hell and to accommodate between God and the Devil God himself hath set the bounds to darkness and the shadow of death Divine Truth and Goodness cannot contract themselves with any thing that is from Hell or espouse themselves to any Brat of darkness as it was set forth in the Emblem under the Old Law where none of the Holy seed might marry with the people of any strange God Though that Rule Touch not tast not handle not be abolished in the Symbolical rites yet it hath an immutable Mystery in it not subject to the laws or changes of Time He that will entertain any correspondence with the Devil or receive upon his Soul his Image or the number of his name must first devest and strip himself of all that which hath any alliance to God or true Goodness within him He must transform his Mind into the true likeness and similitude of those foul Fiends of darkness and abandon all relation to the Highest and Supremest Good And yet though some men endeavour to doe this and to smother all those Impressions of Light and Reason which God hath folded up in every mans Being and destroy all that which is from God within them that so they may reconcile themselves to Sin and Hell yet can they never make any just peace with them There is no peace to the wicked but they are like the troubled Sea when it cannot rest whose waters cast up mire and dirt Those Evil spirits are alwaies turbulent and restless and though they maintain continually a War with God and his kingdom yet are they alwaies making disquietings and disturbances in their own kingdom and the more they contest with God and are deprived of him the more full are they of horror and tumultuous commotions within Nothing can stand firm and sure nothing can have any true and quiet establishment that hath not the Everlasting arms of true Goodness under it to support it And as those that deliver over themselves most to the Devil's pleasure and devote themselves to his service cannot doe it without a secret inward Antipathy against him or dreadful thoughts of him so neither can those impure spirits stand before the Divine glory but being filled with trembling and horror continually endeavour to hide themselves from it and flee away before it as the Darkness flies away before the Light And according as God hath in any Places in any Ages of the world made any manifestations of himself to men so have those Evil spirits been vanquished and forced to quit their former Territories as is especially very observable in the ceasing of all the Graecian Oracles soon after the Gospel was promulged in those parts when those desolate spirits with horrid and dismal groans resigned up their habitations as Plutarch hath recorded of them Our Saviour hath found by good experience how weak a thing the Devil's kingdome is when he spoiled all the Principalities and Powers of darkness and made a shew of them openly triumphing over them in or by it that is his Crosse as the Apostle speaks and if we will resolutely follow the Captain of our salvation and fight under his banner as good souldiers of Jesus Christ we have full security given us for the same successe Resist the Devil and he will flee from you CHAP. II. The First observable That the Devil is continually busie with us The Devil consider'd under a double notion 1. As an Apostate Spirit which fell from God The great danger of the Devil's activity not onely when he presents himself in some corporeal shape but when he is unseen and appears not The weakness and folly of those who are afraid of him onely when he appears embodyed That the Good Spirit of God is active for the Good of Souls How regardless men are of the gentle motions of the Divine Spirit and how unwatchfull and secure under the Suggestions of the Evil Spirit How we may discover the Devil in his Stratagems and under his several disguises and appearances IN these words Resist the Devil and he will flee from you we shall take notice First of what is evidently implied viz. That the Devil is continually busy with us This may be considered under a double notion 1. By the Devil we are to understand that Apostate Spirit which fell from God and is always designing to hale down others from God also The old Dragon mentioned in the Revelation with his tail drew down the third part of the Stars of heaven and cast them to the Earth As true Goodness is not content to be happy alone so neither can Sin and Wickedness be content to be miserable alone The Evil Spirit told God himself what his imployment was viz. To goe to and fro in the earth and to walk up and down in it he is always walking up and down through dry places where no Divine influences fall to water it as our Saviour speaks seeking rest though always restlesse The Philosophy of the Antients hath observed That every man that comes into this world hath a good and an evil Genius attending upon him
them except they wilfully and shamefully deliver over their strength into the Enemies hand It is indeed nothing else but Hell it self in the Souls of men that gives the Devil such free entertainment there the Wills of men stamped with a Diabolicall form and bearing the Devil's image and inscription upon them declare his right over them Men are therefore so much captivated by him because they voluntarily take his yoke upon them Could we or would we resist Sin and Satan they could not hurt us Every thing is weak and impotent according to the distance it stands from God who is the onely Fountain of life and power and therefore it was well resolved by the Philosopher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin in it self is a weak and impotent thing and proceeds from weakness it consists not properly in any native power and strength which it hath within it self but in an impotency and privation of all true Being and Perfection and therefore wheresoever any thing of God appears it will destroy it He that is born of God shall overcome the World the Devil and Sin for the seed of God remaineth in him Let us endeavour to get our Minds enlightned with Divine Truth clear and Practical Truth let us earnestly endeavour after a true participation of the divine nature and then shall we find Hell and Death to slee alway before us Let us not impute the fruits of our own sluggishness to the power of the Evil spirit without or to God's neglecting of us Say not Who shall stand against those mighty Giants No arme thy self with the mind of Christ a fixt resolution to serve the will and pleasure of the Almighty and then fear not what Sin and Hell can doe against thee Open thy windows thou Sluggard and let in the beams of Divine light that are there waiting upon thee till thou awake out of thy Slothfulness then shalt thou find the shadows of the night dispell'd and scattered and the warm beams of Light and Love enfolding of thee which the higher they arise upon the Horizon of thy Soul the more fully they will display their native strength and beauty upon thee transforming thee more more from darkness to light from the similitude of Satan into a participation of the Divine image The Devil is not to be kept off from us by setting any Spell about us or driven away from us by any Magical charms We need not goe and beat the air to drive away those Evil spirits from about us as Herodotus reports the Caunians once to have beaten out the strange Gods from amongst them but let us turn within our selves and beat down that Pride and Passion those Holds of Satan there which are therefore strong because we oppose them weakly Sin is nothing else but a degeneration from true Goodness conceived by a dark and cloudy Understanding and brought forth by a corrupt Will it hath no consistency in it self or foundation of its own to support it What the Jews have observed of Errour is true of all Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mendacium non habet pedes it hath no feet no Basis of its own to subsist and rest it self upon Let us withdraw our Will and Affections from it and it will soon fall into nothing It was the fond Errour of the Manichees That there was some solid Principium mali which having an Eternal existence of its own had also a mighty and uncontrollable power from within it self whereby it could forcibly enter and penetrate into the Souls of men and seating it self there by some hidden influences irresistablie incline and inforce them to evil which Errour I wish were as well confuted by the lives and practices of men as it hath been by the Writings both of Fathers and Philosophers But it 's too apparent that men maintain that Lie by a compliance with the Diabolical powers We ourselves uphold that kingdome of darkness which else would tumble down and slide into that nothing from whence it came All Truth and Goodness are of an Eternal nature they are One and Unchangeable subsisting upon the strength of Omnipotency But all Sin and Vice is our own creature we onely give life to them which indeed are our death and would soon wither and fade away did we substract our concurrence from them Secondly We have a further Ground for our expectation of Victory in all contests with Sin and Satan from the powerful assistance of God himself who is never wanting to those that seek after him and never fails those that engage in his quarrels While we strive against Sin we may safely expect that the Divinity it self will strive with us and derive that strength and power into us that shall at last make us more then Conquerors God hath not forsaken the earth but as his Almightyessence runs through all things sustaining and upholding the frame of the whole Universe so more especially does it bear up in its Almighty armes those things that are more nearly related to himself always cherishing them with his own Goodness Wheresoever God beholds any breathings after himself he gives life to them as those which are his own breath in them As he who projects wickedness shall be sure to find Satan standing at his right hand ready to assist him in it so he that pursues after God and Holiness shall find God nearer to him then he is to himself in the free and liberal communications of himself to him He that goes out in God's battels fighting under our Saviour's banner may look upwards and opening his eyes may see the mountains full of horses and chariots of fire round about him God hath not so much delight in the death and destruction of men as to see them strugling and contending for life and himself stand by as a looker on No but with the most tender and fatherly compassions his bowels yern over them and his Almighty arme is stretched forth for them and in his strength they shall prevail they shall be born up as upon Eagles wings they shall walk in the might of his strength who is able to save and not faint Where there is any serious and sober Resolution against Sin any reall motion towards God there is the blessing of Heaven in it he that planted it will also water it and make it to bud and blossome and bring forth fruit Wherefore to shut up this Discourse by way of Application Let us make use of this as a further Argument to enforce the Apostles Exhortation upon our selves Be strong in the Lord and in the power of his might and as the Psalmist speaks of his Enemies so let us say of our spiritual Enemies They compass me about they compass me in on every side but in the name of the Lord I will destroy them Let us set our selves with all our might to mortify the old man to crucify all the affections of the Flesh Let us lay aside every weight and the sin which so easily