Holy Sacraments The most holy God commanding us nothing but what are the means and wayes of our own happinesse viz. the means of grace and sanctification here as the way to our glorification hereafter For there is nothing that we poor frail mortall dust and ashes can perform that may any way add really add to the glory or happinesse of the most high most glorious and ever blessed God And in that he lays his commands upon us and enjoyns us severall ways of acknowledging our obedience to him 't is of his tender care and respect to us-ward even for our guidance and direction in the ways of our own felicity The laws of God are no other then the rules of mans perfection even the sacred paths we must tread to attain the pitch of perfection whereunto we are created being instampt after the blessed image of our Maker So that the parts of Gods service commanded are to us the means of grace and salvation sincerely obeyed 1. § 50 Holy prayer in all the parts and species thereof is a means to fetch down the holy Spirit of God in his gifts and graces So saith our Lord positively and clearly Luk. 11.13 Luk. 11.13 If ye being evill know how to give good gifts unto your children how much more shall your heavenly Father give his holy Spirit to them that ask him And that we might know what is here meant by the Spirit St. Matthew records the words of our Lord thus Matt. 7.11 How much more shall your heavenly Father give good things unto them that ask him All good things being comprised under the name of the Spirit as the fountain from whence they flow And Joh. 14.14 Joh. 14.14 If ye shall ask any thing in my name I will doe it and presently after he promiseth as the sum of all that they could ask for I will pray the Father and he shall give you another Comforter even the Spirit of truth c. God is in himself the fountain of all perfection every good and every perfect gift every divine celestial soul-sanctifying grace is in God as the original prototype and grand examplar as the root from whence the sap of every grace as the Sun from whence the beam of every gift for illumination is derived unto us from the holy heavens they must come Jam. 1.17 for there is their perfect seat and habitation as the Wise man confesseth Wisd 9. when he petitioned the God of heaven for the wisdome of the Spirit And the same means must we use to fetch down both wisdome and the rest of the graces of the Spirit even by prayer commanded Jam. 1.5 Prayer is the blessed mean that unites God and man brings heaven and earth together 'T is that golden chain saith Basil that ties the gracious ears of God to the hearts and tongues of men 'T is the hand which reaches from earth to heaven and takes forth every good thing out of the Lords treasury Therefore 't is said Matt. 7.7 Matt. 7.7 Ask and ye shall receive seek and ye shall finde knock and it shall be opened unto you so that 't is also the ring or hammer wherewithall we knock at the gates of heaven and beg a blessing from the great Lord that dwelleth there Nay it is the key of heaven saith Aug. which opens unto us those everlasting dores of glory 'T is the blessed engine wherewithall we storm the heavenly Jerusalem and as it were by force and violence make our entrance into the holy City which is full of wealth and never fading treasures The Kingdome of heaven saith our Lord suffers violence Mat. 11.12 and the violent take it by force fervent importunate prayers being the scaling ladders represented by Jacob's ladder which being set upon the earth Gen. 28. the top thereof reacheth to the heavens our severall prayers upon all occasions wants and importunities are as it were the severall rounds of this celestial ladder whereupon the desires and affections of our soules ascend from earth to heaven and leaving these fraile earthly tabernacles of clay make their way unto the most high God which sits in the heavens Or it may be represented by that fiery chariot of Elijah 2 King 2.11 wherein he was wrapt from earth to heaven for so by fervent prayers and devotions are the souls of holy and religious men they are thereby enwrapt and mount from the earth to have their conversation in heaven with God on high whence they again descend enricht with celestial blessings or with the Spirit of God This is also further proved by the example of the Apostles who after they had prayed the holy Ghost descended on them Act. 4.31 And when they had prayed the place was shaken where they assembled together and they were all filled with the holy Ghost and they spake the Word of God with boldnesse § 51 The holy Word of God in generall but the Gospel of Christ in special in the preaching or reading hearing and understanding thereof is an effectuall means for the obtaining of the Spirit for all scripture is given by inspiration 2 Tim. 3.16 they are the very dictates the breathings of the Spirit upon the souls of men and are therefore profitable for doctrine or to teach the truth for reproof to convince which is false and erroneous for correction of the negligent and delinquent and for instruction in righteousnesse to the proficient Gloss Lyra. That the man of God he who is ordained to divine offices as Timothy was may be to that end perfected and thoroughly furnished to every good work 2 Tim. 3.16 And of the Scriptures in the verse before 't is said they are sufficient to make us wise to salvation viz. being spiritually understood saith the Interp. Gloss That they are the means both of our illumination and sanctification which are the ends of the Spirit is clear from the prayer of our Lord Joh. 17.17 Joh. 17.17 Sanctifie them with thy truth thy Word is truth The Word of God is the Word of truth for our illumination and the Word of grace for our sanctification and this prayer of our Lord was granted saith Lyra in behalf of his Apostles when the holy Spirit descended on them at the feast of Pentecost Regeneration which is the same with sanctification and to be born of God and to be born of the Spirit is ascribed to the Word of God as the conveyance of the Spirit in this respect or as the means of our new birth Jam. 1.18 Jam. 1.18 Joh. 1.17 Of his own will begat he us by the Word of truth And Joh. 1.17 The Law was given by Moses but grace and truth came by Jesus Christ Now what else are the gifts of the Spirit or at least whereunto do they tend but to the clear understanding of the truth of God revealed by Jesus Christ which revelations are the sum of his Gospel what else are the graces of Gods Spirit
very ill manners in you and not becoming either the humility or thankfulness of a Christian or a reasonable man to vilifie and undervalue Learning and learned men as to the understanding of the Scriptures since neither you nor any other man that only understands English had ever come to know any thing in the Scripture if learned men had not translated them to your hands 2. Since there hath been many Translations of the Scriptures out of Hebrew into Greek out of Greek into Latine out of Hebrew and Greek into Latine out of Latine into English out of Greek into English out of Hebrew and Greek into English which Translations being made at several times and in several Ages do therefore very much differ and vary in several places It is very unlikely sure that ignorant men who understand only their own Native Language should yet as well understand the Scriptures as the learned who have the gift of these several Languages and can examine and compare these several Translations with the Original and Fountain Truth And would it not much conduce think you to the understanding of the Scripture to read the Interpretations and pious Discourses of those holy religious Fathers of the Church which lived either in or about the Apostles time or immediately afterward and so are most likely to know the meaning of the Apostles in their writings then we who live so many hundred years since This I believe no man that hath not lost his sense and reason will deny Now to read and understand those ancient writings and the Scripture by those helps Greek and Latine is necessary for they wrote in those Languages Object But to all this I believe you will say that they who are endued with the Spirit of God understand the things of God without all this labour and leaâ—ning Answ We acknowledge and affirm as well as you that wisdom knowledge and understanding are the gifts of the Spirit Esa 11.2 and that we must wait upon God for them by Prayer Jam. 1.5.17 for from him cometh every good and perfect gift but yet God communicates not these gifts to the sons of men by miracle Dan. 1. compare v. 4. 6. with v. 17. but through the use of the means And to neglect and contemn the use of those ordinary means God has given us to attain spiritual wisdom by and to depend upon extraordinary and miraculous revelation from Heaven is to tempt the good Spirit of God Mat. 4.7 2 Thes 2.10 11. and to provoke him to give us up to strong delusions and to give heed to seducing spirits and doctrines of Devils which too often appear and insinuate themselves into the mindes of men 2 Tim 4.1 2 Pet. 3.15 16. under the visard shew and semblance of Revelations and Infusions and Qualifications of the Spirit of truth and this by sad experience we daily see to be too true and hath appeared in your several questions Now God Almighty deliver you and all Christian people from under the power of such delusions 'T is the daily Prayer of your Christian brother R. S. A DISCOURSE OF THE Holy Spirit His Workings and Impressions ON THE SOVLS of MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.5 Rectum est Index sui obliqui London Printed by E. Cotes for R. Roysion at the Angel in Ivie lane 1654. TO THE TRULY VERTUOUS THE Lady Rebecca Bingdloss MADAM THis following Discourse of the Holy Ghost his impressions and workings on the soul of man was first intended only for private satisfaction to your Ladyships pious desires That being well grounded in the Orthodox Doctrine and having a right understanding of the true Spirit of God it might be as an impregnable Bulwark against so many suggestions and temptations of the false and deceitful spirit For the minde of man being either devoid of the Spirit of Grace and Holiness or else of a right understanding of the things of Gods Spirit who is the Fountain both of Grace and Truth is too apt and prone to close with the suggestions of the evill spirit who is the author and promoter of sinfulness and error Never Age produc't so many spiritual Monsters as this wherein we live And I think few parts of England be so much infected with them as these Northern parts be They were very impudent and daring when they adventured to tempt your vertuous minde and by inticing words to allure your good opinion of them as full well knowing if they could but have effected thus much to have made you not an enemy to their proceedings though you did not close with them it would have given much lustre and credit to their erroneous Sect But God be praised that you are better grounded then to be Proselyted by such Ignoramo's better resolved then to be taken with such shallow delusions which a good Christian with half an eye unprejudic'd may easily see through It is your goodness for Bonum quo melius eo communius to desire the publique communication of this short Discourse of the Spirit as a Doctrine both seasonable in respect of the many spreading infectious Errors so much prevailing amongst us and also necessary as an Antidote against that contagion which issuing out of the mouth of Hell presumes most impudently and impiously to hide its venome under the name and title of the Holy Spirit I could wish the Doctrine were for this end manfully and satisfactorily cleared to the mindes of men by the Pen of some more Judicious Writer This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies and himself one of the meanest of the faithful and obedient sons of the Church The small acceptance it shall finde in the world will be derived from your white Name and Vertue in which Sanctuary it may escape the black-mouth'd Detractions of the Censorious and rest secure of the good acceptance if not benefit of others May you be every day more happy in the increase of all Christian vertues growing up in the knowledge of God and persevering in the constant Profession of his holy Truth and consciencious practise of the same till you arrive at the Haven of true Happiness This Madam shall be the constant endevour and is the dayly prayer Of your most faithful and affectionate Servant in Christ R. SHERLOCK The Introduction NO Age hath ever brought forth more pretenders to the Spirit of God then this wherein we live And amongst this Generation there be many so ignorant that they know not what they mean by that Spirit whereunto they so much pretend but blindfolded suffer themselves to be led by they know not whom and with the hood-winkt Samaritans Joh. 4.32 they worship they know not what Whose ignorance accompanyed with excessive pride of heart which makes their ignorance the greater that through pride they will not know or acknowledge it upon this ground The Devill hath sown his crop and reapt his Harvest even
wisest of men obtained wisdom 1 King 3.9 His prayer which brought her down from Heaven is recorded Wisd 9. And the same may be said of counsel godliness c. therefore these graces are tearmed from the cause and Auhor of them The spirit of wisdom the spirit of godliness c. So Zach. 12.10 I will pour upon the house of David and Inhabitants of Hierusalem the spirit of grace and supplication that is by my Spirit I will enrich their souls with the grace of piety and devotion to be frequent and fervent in prayers and supplications according to the Apostles admonition Ephes 6.18 praying with all manner of prayer and supplication in the spirit that is not only in the fervency and godly zeal of our own souls or spirits but also praying thus in or from the powerful influence of Gods Spirit who inflames our own cold frosty devotions and assists our frailties in prayer we pray in the spirit when both our prayers are the voice of our spirits and our spirits also are taught and sanctified by Gods Spirit as Rom. 8.15 For ye have not received the spirit of bondage unto fear but ye have received the Spirit of Adoption whereby we cry Abba Father Clamamus not saith Augustine we cry August .. Ep. not the Spirit but Gal. 4.6 't is said the spirit within us And because ye are sons God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father Non hic ait c. saith the Father he saith not here as in the former place by whom we cry but the Spirit himself cryeth quo efficitur ut clamemus nos for what else is clamans spiritus in nobis but clamantes nos faciens The spirit crying in our hearts is no other but that he makes us by the vertue of his grace to cry unto God the Father and pour forth our souls before him in prayer which is also the meaning of that misapplyed text against forms of prayer Rom. 8.26 The Spirit likewise helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be expressed We know not what we ought to pray he could not be ignorant Id. saith the Father of the Lords Prayer neither could they be ignorant of it to whom he said thus but such and so pressing are our infirmities that first many times we know not what to ask for in relation to our bodies and outward estates sometimes even praying for what is harmful or at least not at all profitable for us and this infirmity of ours the holy Ghost helps by the precepts and promises and forms of Prayer recorded in the Word of God which are the dictates of the Spirit And many times 2. we know not How to ask for what is needful by reason of the dulness and deadness and frosty coldness of our hearts and this infirmity the Spirit helps by quickning our devotion as it follows The Spirit maketh request for us Aug. Qnid est enim interpellat nisi interpellare nos facit what else can be the meaning of this The Spirit makes intercession for us but that he makes us to intercede for our selves by his grace secretly and unspeakably enlivening our devotions so that even with penitent and fervent sighs and holy breathings after God we pour forth our prayers before him so Matth. 10.20 It is not you that speaks but the Spirit of your Father which speaketh in you Where the assistance of Gods holy Spirit with us is so exprest saith Augustine Vt ipse facere dicitur quod ut faciamus facit He is said to do that himself in us which by his grace he stirs us up to do As therefore no man can be wise without the spirit of wisdom nor knowing without the spirit of knowledge nor godly without the spirit of godliness nor charitable without the spirit of love so no man can pray as he ought without the spirit of prayer and supplication not that there are so many kindes of spirits as these but all these worketh one and the same spirit dividing to every man severally as his will 1 Cor. 12.11 From the meaning of all which places and many more which might be alleadged 't is manifest that by the spirit in us ie not meant the spirit of God in himself but in his graces for how can the Spirit of God who is saith the Father one perfect and eternal beatitude with the Father and the Son Aug. be said in himself or according to himself personally to speak to sigh to cry to pray in us no otherwise surely but as by his gifts and graces we are enabled to speak the truth to sigh and breath after God to cry unto him in the fervency of our souls and devoutly to pour forth our prayers before him § 15 The impressions or workings of the Spirit of God upon the souls of men General 2 are various and divers Every thought motion and desire every aptitude proneness and inclination every faculty power and ability conducing either to the good of our souls or others is from the Spirit of God who distributes his several qualifications to several perfons and that severally even in several ways and kindes to some in one kinde to others in another to some more to some less Vnto every one of us is given grace according to the measure of the gift of Christ Ephes 4.7 or according to the measure of the Spirit who is the gift of Christ and distributes to every one his measure of gifts to some more plentifully to others with a smaller scantling and this according as he findes the hearts of men more or less soft and plyable capable and enfitted to receive his impressions Amb. In quo quis animum intendit in eo accipit donum according to the intention and pliableness of the minde to this or that study or imployment whether divine or moral accordingly so doth the holy Ghost communicate his gifts and blessings thereupon § 16 All these several workings of the Spirit though they be so numerous as that they cannot be easily reckoned up there being more points of this heavenly winde then there is in the Compass which is set and ordered by the winde which bloweth in the air yet unto two general heads they are all reducible 1. Graces 2. Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By the graces of Gods Spirit we are sanctified and enabled to serve God 2. By the gifts of the Spirit we are qualified and enabled to benefit and edifie one another by the first we are made Christians by the second we are made Ministers And these two kinds of the holy Spirits qualifications are represented unto us by these two types or figures of the Spirits descension upon the Apostles of Christ the one of the winde Act. 2.2 and the other of the fire ver 3. By the winde were represented those
even all of them are the gifts of God for every good and perfect gift whether natural moral or divine cometh down from above Jam. 1.17 Jam. 1.17 for a man can receive nothing except it be given from above Joh. 3.27 Joh. 3.27 Secondly our qualifications though acquired by study are yet the gifts of the Spirit because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours that we do acquire these qualifications and it is generally and for the most part that God distributes his gifts and blessings according to mens inclinations aptness and endevours for the reception of his gifts Thirdly because the qualifications acquired by study are by the Spirit of God himself directed to the ends of the Spirit which are to profit withall and then is Gods blessing the greater and the influence of his Spirit upon our studies the more effectual and powerful when we have in them no other aym or intention but to be thereby enfitted and enabled to become useful instruments of Gods service and his peoples edification And both in that we do direct our studies to this end and also imploy our gifts acquired by study to this end also it is from the Spirit of God who works in us to will and to do of his own good pleasure Phil. 2.15 Phil. 2.15 And lastly all this is acknowledged that our gifts in all these respects are from the Spirit of God though studyed for In that together with those means that are outward and moral we use the Divine means also viz. prayer and devotion Jam. 1.5 commanded Jam. 1.15 If any man lacks wisdom let him ask it of God who giveth to all men liberally and upbraideth not and it shall be given him That the Ministers of the Gospel notwithstanding their gifts are from the Spirit are yet bound to use all means both Moral and Divine for the acquiring thereof is manifest even from Gods own example in the use of their Ministry In that God himself who is not tyed to means neither hath need of any is yet pleased to use the means and Ministry of some men for the instruction and conversion of others There is no question but he who at the first created man after his own Image could without the Ministry of man have again repaired the decays of his blessed Image in man But yet in all ages it hath seemed good to his infinite wisdom to use the mediation and Ministry of men herein And this he doth out of his tender respect to mens infirmities considering the vast distance betwixt God and man which moved the Israelites to petition for a Minister betwixt God and them Exod. 20.19 Exod. 20.19 Deut. 5.27 18.16 Talk thou with us and we will hear but let not God talk with us lest we dye As therefore no Minister of God may think that God useth his Ministery because he needs it Heb. 12.19 so neither may the people think there is no need of Ministers because God useth them and he uses them as his subordinate fellow-laborers in the whole course of mans salvation Gal. 4.19 2 Cor. 3.2 Matth. 16.19 1 Tim. 4.16 the Ministers are said to beget men unto Christ to nourish them in Christ to binde and loose their souls to open and shut heaven and in a word to save because all these things Christ doth by them they are causa conjuncta cooperating with and under Christ so Paul compares his Corinthians to a written Epistle 2 Cor. 3.2 3. the Authors whereof were himself and the Spirit the external writing was his the internal seal upon their hearts was the Spirits These two then may not be severed Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth Nor yet 2. may we imagine that the Ministry of man upon earth can be effectual without inspiration from Heaven § 31 And because it is not enough for us to know the truth but also by that right and straight line to observe and discover what is repugnant and contrary thereunto Let us remember what by sad and lamentable experience we daily see and hear that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men so there is also an evil and a bad spirit even the spirit of error and uncleanness the Devil who hath his secret workings and continual countermines opposing hereunto which evil spirit working also by the frail and deceiveable spirit of man doth by many subtile ways obscure corrupt poyson and belye the sacred qualifications of the Spirit of Truth nor doth the Devil that grand enemy of mans salvation in any kinde of way so much cousen and cheat the souls of men into ruine as by putting false glosses and counterfeit vizars on vices errors and distempers that so they may be mistaken for holy vertues and divine qualifications To instance in some particulars First It is a truth by the Spirit of God both foretold promised and performed That the actings and impressions of Gods Spirit upon the mindes of men are both more strong and frequent as also more general and common under the Gospel then they were under the Law That the gift of the Ministry it self is dilated being not limited to the single Tribe of Levi but all men of what quality soever have a title thereunto meaning Genera singulorum not singula generum that is men of all sorts and kindes not all of all kindes but hereupon to make void pull down and level with the undistinguisht multitude the high and solemn order and offices of the Priest-hood instituted by God himself both under the Law and under the Gospel For a people to snatch the Divine Oracles from the lips of the Priest and presume to teach their Teachers to invade the chair of Moses and offer incense with unhallowed censors for private persons to assume the publique administration of Ministerial Offices without a lawful Call and due Ordination thereunto though they may be otherwise qualified with knowledge and piety These are false glosses imposed upon the former truths by the spirit of lyes Tares sowed by the Enemie of mankinde amidst the purer wheat And that 1. To the high dishonour of God and profanation of all that is religious and sacred 2. To involve the Church of Christ and bury it in the rubbish of confusion and disorder 3. To take away those bounds and limits distinguishing Priest from people which all Nations Jews and Gentiles all Ages of the Church both Ancient and Modern have kept firm and inviolable 4. 2 Sam. 6.6 7. 2 Chron. 26.16 c. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites 2. § 32 It is an impression of Gods Spirit upon the soul of man to wait and depend upon God for spiritual wisdom knowledge Prov. 3.5 c. and not to leane
under that pretence treats of holy and spirituall things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shal be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old and under the Gospelanew 2 Pet. 2.1 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers so it follows vers 2. 2 Pet. 2.2 And many shall follow their destructions by whom the way of truth shall be evill spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Matt. 24.23 Matt. 24.23 If any man shall say unto you Loe here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signes and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert goe not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law If there arise among you a Prophet Deut. 13.1 or a Dreamer of dreams and give thee a signe or a wonder and the signe and the wonder which he hath told thee come to passe saying Let us goe after other Gods Vers 2. which thou hast not known and let us serve them Thou shalt not hearken unto the words of the Prophet or unto that Dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence is also further observable The reason why God suffers false Prophets to arise viz. for the probation and tryall of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat quantum in ejus dilectione profecerimus God suffers us to be tempted tryed and proved by the lying wonders of false Prophets arising amongst us not that he himself may know what is in us to whom the hearts of all men are naked and bare but that we may thereby know our selves and our own proficiency and constancy to the principles of truth and integrity The very same reason is given by the Apostle for the necessity of heresies 1 Cor. 1 Cor. 11.19 11.19 For there must be heresies among you that they which are approved among you may be known Aug. de civ Dei lib. 18. Quolibet errore caecentur c. With what errour soever our enemies are blinded or with what wickednesse soever they are deprav'd 't is for the proof tryall and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is for the tryall of our patience in suffering and charity in loving our enemies and praying for our persecutors as becomes the disciples of Christ Matt. 5.44 Matt. 5.44 Doe they onely by fair words and cunning speeches distill their false and poysonous doctrines 'T is for the tryall of our wisdome in resisting Gal. 6.1 and beneficence in perswading and endevouring to restore them with the spirit of meeknesse proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devill 2 Tim. 2.25 26. of whom they are taken captive at his will 2 Tim. 2.25 26. § 41 Secondly Try the spirits whether they be of God or no Try them how but by the revelations of the Spirit which is of God who being the Spirit of truth must necessarily therefore in all his qualifications and impressions be consentaneous and agreeable to himself Aug. Veritas veritati congrua one truth ever holds proportion with another nay all truths are as it were the images and resemblances one of another they are all links of the same golden chain which affixt to the throne of heaven displayes its radiant lustre unto the mindes of men upon earth They are all but streams flowing from one and the same fountain the God of truth There is nothing then that we are to receive for truth but what is consonant and agrees with the Spirit of truth which ever blessed Spirit speaking in the Word hath thereby prescribed and given us a sure and infallible rule of truth The first rule of trial then is the holy Word of God in general that 's the grand general rule that 's the great square or level according to which we are to try and examine the rectitude truth and integrity both of the doctrines and opinions of others without and also the impressions and workings of the Spirit within Gal. 1.8 Gal. 1.8 Though we or an Angel from Heaven should preach unto you another Gospel besides that you have received let him be accursed Though we preferring the authority of the Gospel they had preached before their own authority the Preachers thereof nay before the authority of celestial spirits Though an Angel from Heaven c. Aug. He saw saith the Father that it might so come to pass that Satan transforming himself into an angel of light and working by his mediators and instruments 2 Cor. 11.13 14. those deceitful workers who transform themselves into the Apostles of Christ might so cousen and deceive them if they did not keep close to the Gospel received which is the true rule of faith therefore hee saith another Gospel besides c. praeter any thing that is besides that holds not square and is not level to that rule Qui praetergreditur fidei regulam non procedit in via sed recedit a via he that goes besides and not according to the rule of faith goes not forward
in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error § 42 But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Matth. 4. And all hereticks and schismaticks do generally alleadge scriptures wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lyes and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so doe hereticks deal with the holy writings of inspired men De Praescr adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of herefie all hereticall opinions being generally grounded upon and following from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoyding whereof these following rules must be observed in the tryal of spirits by the Scriptures First try and examine by the coherence whether that be the very intent and aim of the holy Ghost in the text for the which it is urg'd and alleadged For the same words of the Spirit may be misapplyed both to other things and other persons then the Spirit ever meant or intended therein Secondly distinguish betwixt times ages persons when wherein and to whom this or that word was spoken For there are many things both said and recorded to be done in the Word which are onely agreeable to those times to that age of the Church and to some particular persons and are not at all applyable to the Church and people of Christ in these times or to any persons amongst us Thirdly examine diligently the phrase and manner of speech whether it be plain or metaphorical literal or allegorical a true history or a parable onely For many things are spoken in the Word by way of type figure allegory parable and the like which if we should apply in the plain and literall sense would prove strange monstrous lies and contradictions which God forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome Fourthly examine diligently what agreement every text of Scripture hath with other and receive not easily and sleightly the seeming sense of any text without comparing the same with its parallel texts For many things seem to be positively asserted in some places of the Word of God which yet are directly contradicted in others one place therefore is so to be compared with and interpreted by another that the one do not obscure or any way cloud the truth of the other Fifthly examine whether that which we conceive to be the sense of this or that Scripture be agreeable to those Articles of Christian faith contained in the Apostles Creed 2 Tim. 1.13 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith we must hold sast Jude v. 3. that modell of faith once given to the Saints for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation 1 Cor. 14.32 but that even the spirits of the Prophets themselves are subject to the Prophets Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that Law written by the finger of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13.10 which is the fulfilling of the Law is an infallible rule of tryal of the spirits whether they be of God or no Hereby saith the Apostle we are sure we know God if we keep his Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of errour if it oppose or deny or any way impede and hinder our obedience to the laws of God For saith the same Apostle again He that keepeth his Commandements dwelleth 1 Joh. 3.24 in him and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man wil doe his will he shall know of the doctrine whether it be of God or whether I speak of my selfe And this is the first generall rule of tryal of the Spirits even the Word of God § 43 A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Matt. 7.15 Matt. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Beware of false Prophets for many such are gone out into the world who in respect of their exteriour dresse and outward appearance so plausible are their pretences so spirituall are their expressions so much of the language of the Spirit and scripture phrases flow from them that you would take them for the true sheep of Christ and undoubtedly to belong to his fold and yet for all this inwardly really and truely they are wolves in sheeps cloathing limbs of Satan deceiving and devouring the souls of
but accumulative an obedience to this truth even an obedience to the Gospell of Christ 1 Cor. 1.24 Hence it is tearmed the power of God and the wisdom of God And his Gospel the law of the Spirit of life Rom. 8.2 2 Cor. Rom. 8.2 2 Cor. 3.6 3.6 So that the preaching reading hearing or in a word the clearing of this Gospel unto the mindes of men is the conveyance of the Spirit thereinto An example whereof see Act. 10.44 Act. 10.44 Whilest Peter yet spake these words the words of the Gospel the holy Ghost fell on them all that heard the Word § 52 The Holy Sacraments both Baptism and the Supper of the Lord are effectual means also for the conveyance of the holy Spirit 'T is promised upon our Baptisme with repentance Act. 2.38 Repent and be baptized every one of you Act. 2.38 in the name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost And this is also verified from the example of Christ our head upon whose baptisme in Jordan the heavens were opened and the holy Ghost descended in shape of a dove and lighted on him Matt. 3.16 Matt. 3.16 denoting unto us that by the virtue and power of Baptisme not onely the heavens are opened Remig. but also the gift of the holy Ghost is received therefore are we said to be born again of water and of the holy Ghost and without that the heavens are shut against us There is no admission into the celestiall Kingdome Joh. 3.5 Joh. 3.5 Except a man be born again of water and the holy Ghost he cannot enter into the Kingdome of heaven The Apostle St. Paul couples both Sacraments together 1 Cor. 12.13 as the conveyances of the Spirit 1 Cor. 12.13 By one Spirit we are all baptized into one body and are all made to drink of one Spirit where we have the Spirit joyned with Baptisme and with the Lords Supper also for what else can be meant by drinking of one Spirit but an allusion to the eating and drinking of the holy body and bloud of our Lord whereof himself testifies Joh. Joh. 6.55 56. 6.55 56. My flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him that is is made partaker of my Spirit or of my gifts and graces For in such a spiritual sense we must needs understand the words except we admit them in the grosse carnall and corporall sense of the Romanists Hence Christ is tearmed by the Apostle a spiritual mâ—at and a spiritual drink 1 Cor. 10.3 1 Cor. 10.3 4. 4. And they did all eat that same spiritual meat and did all drink of the same spiritual drink for they drank of the spiritual rock that followed them and that rock was Christ A spiritual meat and a spiritual drink Christ was to the Israelites of old in those sacramentall Symbols of his presence with them the Rock and the Manna and the like he is to us in those consecrated Elements of his holy Supper which being rightly administred and rightly received are spiritual food indeed for we eat and drink the very Spirit of Christ therewithall that is are made partakers of his gifts and graces § 53 But how comes it to passe then that these blessed means of grace these conveyances of the Spirit are so often ineffectuall Many men do daily pray often hear and read the Word of God have been engraffed into the body of Christ by Baptisme and many times receive the blessed Eucharist and yet little or no news doe they hear of the Spirit very little stirrings of the heart few good motions do they feel within they are never the better nor a whit the more enricht either with spiritual gifts or graces for the use of these means The cause whereof is the hardnesse of mans heart which receives not the impressions of the Spirit the corruption of mans nature which quenches the sacred fires of Piety and Charity before they be well inkindled in the soul the exorbitant and unruly lusts of the flesh and of the world which resist the good motions lustings and strivings of the Spirit of God Intus existens prohibet alienum when the fruits of the flesh have overgrown the soul there 's no room for the fruits of the Spirit to take rooting there These two kindes of fruits cannot grow both in one heart but the one will choak overgrow and destroy the other To this outward means of grace then and of the Spirit the inward qualifications the infitting of the soul to receive the impressions of the Spirit must be added Actus activorum in patiente disposito as the Patient is disposed and fitted to be wrought upon accordingly so is the power and efficacy of the Agent so that according as the hearts of men are more or lesse perspicable and plyable to the impressions of the Spirit accordingly so are his workings and inspirations upon the heart The holy Spirit is compared in Scripture to water Joh. 7.38 39. and as the water is of a diffusive nature and knows no bounds but as 't is limited by the channel or vessel that holds it so the Spirit is in himself of a spreading quality and is onely straitened by the narrownesse of the hearts whereinto he flows as 2 Cor. 6.12 2 Cor. 6.12 Ye are not straitened in us that is in our Ministery we preach abundance of grace unto you but you are straitened in your own bowels through the hardnesse of our hearts being not capable of the graces of the Spirit And the heart is made soft and pliable for the impressions of the Spirit by repentance and mortification the good seed of Gods Spirit will not take root amongst the thornes of impiety therefore saith the Lord Jer. 4.4 Jer. 4.4 Break up the fallow ground of your hearts and sow not amongst thornes be circumcised to the Lord and take away the foreskin of your hearts that is hardnesse of your hearts Deut. 10.16 Deut. 10.16 cald also the circumcision of the Spirit Act. 2.29 because it makes way for the Spirit Col. 2.11 and Col. 2.11 A circumcision made without hands even the putting off the sinfull body of the flesh meaning the sinfull crop of fleshly lusts which infest and infect the soul of these the soul must be disarayed and devested by repentance and mortification Rom. 8.13 14 Romans 8.13 14. If ye live after the flesh c. The coherence of which verses imply before we can be led by the Spirit of God we must mortifie the deeds of the flesh before she can be cloathed with the splendid garments of the Spirit of grace In vain is it to pray unto God for any spirituall grace or mercy while we continue in our sins for God heareth not sinners Joh. 9.31 In vain to hear or read the Gospell of grace Eph.
6.15 except our feet be shod with the preparation of repentance whereby we forsake our sins Therefore before the Gospell it self was published this was first proclaimed both by Christ and his forerunner Repent Mat. 3.2 4.17 1 Cor. 11.28 for the kingdome of God is at hand In vain to participate of those mysteries of our salvation the body and bloud of our Lord till first by self-examination we have cast out the venome of our sinfull doings by repentance and stedfast purposes of amendment In a word it is our sins unrepented that make void and ineffectuall all the blessed means of Grace and of the Spirit 1 Thess 5.19 Ephes 4.30 by those it is we quench the Spirit we grieve the Spirit we resist the Spirit we provoke the Spirit and poyson the blessed nature of life so that all the conveyances of the Spirit are barren and unfruitfull whilest they reflect upon hardened and impenitent hearts See therefore repentance enjoyned as to the receiving of the holy Ghost Act. 2.38 8.19 And I would to God that all who pretend to the holy Spirit of God or to any the fruits and graces of the Spirit would first learn before they make their boast of the Spirit truly to repent them of their sins and to root out of the ground of their hearts all the fruits of the flesh Gal. 5.19 20 21. which are adultery fornication uncleannesse lasciviousnesse idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revellings c. When these all of these sinfull fruits are extirpated out of the ground of the heart there may be then some hopes that our prayers and other divine acts and offices performed in the sincerity of our souls may prevail with God for the direction and comfort of his Spirit of grace and truth God which hast taught the hearts of thy faithfull people by the sending to them the light of thy holy Spirit grant us by the same Spirit to have a right judgement in all things and evermore to rejoyce in his holy comfort through the merits of Jesus Christ our Saviour who liveth and reigneth with thee in the unity of the same Spirit one God world without end Amen THE END From Borwick in Lancashire Decemb. 1. 1653. A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in fol. The Practical Catechisme with all other English Treatises of Henry Hammond D.D. in two volumes in 4o. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum Authore Henrico Hammond in 4o. A Letter of Resolution of six Quaere's in 12o. Of Schisme A Defence of the Church of England against the Exceptions of the Romanists in 12o. The names of several Treatises and Sermons written by Jer. Taylor D.D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundaies of the Year Together with a Discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2d Edit in fol. 4. The Liberty of Prophesying in 4o. 5. An Apology for authorized and Set-forms of Liturgie in 4o. 6. A Discourse of Baptisme its institution and efficacy upon all Beleivers in 4o. 7. The Rule and Exercises of holy living in 12o. 8. The Rule and exercises of holy dying in 12o. 9. A short Catechisme for institution of young persons in the Christian Religion in 12o. 10. The Reall Presence and Spirituall of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8o. Certamen Religiosum or a Conference between the late King of England and the late Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honourable Chr. Hatton in 12o. Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12o. The life of Faith in Dead Times by Chr. Hudson in 12o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crook in 12o. Six excellent Sermons upon several occasions preached by Edward Willan Vicar of Hoxne in 4o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Daniel Featly D. D. in 4o. Hermes Theologus or a Divine Mercury new descants upon old Records by Thcoph Wodnote in 12o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais by Tho. Stephens School-master in S. Edmonds-bury in 8o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wignorniae in 8o. A Discourse of Holy Love by Sir Geo. Strode Knight in 12o. The Saints Honey-Comb full of Divine Trums by Rich. Gove Preacher of Henton S. Gorge in Somersetshire in 8o. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12o. Of the Division between the English and Romish Church upon Reformation by Hen. Fern D. D. in 12o. Directions for the profitable reading of the Scriptures by John White M. A. in 8o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4o. The Saints Legacies or a Collection of promises out of the Word of God in 12o. Judicium Universitatis Oxoniensis de Solemni Lega Foedere Juramento Negativo c. in 8o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4o. Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comenio in 8o. A Treatise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8o. Animadversions upon Mr. Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Rosse in 12o. Fifty Sermons preached by that learned and reverend Divine John Donne in fol. Wits-Common-wealth in 12o. The Banquet of Jests new and old in 12o. Balzac's Letters the fourth part in 8o. Quarles Virgin Widow a Play in 4o. Solomons Recantation in 4o. by Francis Quarles Amesti antisynodalia in 12o. Christ's Commination against Scandalizers by John Tombes in 12o. Dr. Stuart's Answer to Fountain's Letter in 4o. A Tract of Fortifications with 22 brasse cuts in 4o. Dr. Griffubs Sermon preached at S. Pauls in 4o. Blessed birth-day printed at Oxford in 8o. A Discourse of the state Ecclesiastical in 4o. An Account of the Church Catholick where it was before the Reformation by Edward Boughen D.D. in 4o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations up Mr. Hobbs Leviathan in 4o. Episcopacy and Presbytery considered by Hen. Fern D.D. in 4o. A Sermon preached at the Isle of Wight before His Majesty by Hen. Fern D. D. in 4o. The Commoners Liberty or the English-mans Birth-right in 4o. An Expedient for composing Differences in Religion in 4o. A Treatise of Self-denial in 4o. The holy Life and Death of the late Vi-countesse Falkland in 12o. Certain Considerations of present Concernment Touching this Reformed Church of England by Hen. Fern in 12o. Englands Faithful Reprover and Monitour in 12o. Newly published The grand Conspiracy of the Members against the Minde of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12o. Now in the Presse Of Fundamentals in a notion referring to Practise by H. Hammond D. D. in 12o. ERRATA IN the Epistle subscribed Devotor r. Devotour p. 1. Q. 1. li. 1. add after Gospel you preach p. 5. Q. 19. for are r. act p. 5. Q. 21. for retain r. receive p. 7. l. 7. for dimensions r. divinations p. 10. l. 22. for visible r. visibly p. 11. l. 11. for that r. the. p. 24. 5. for imply r. imploy p. 25. l. ult for aim r. arrive p. 28. for with r. and. p. 39. l. 26. for understood r. understand l. 27. for which r. they p. 47. l. 18. for manfully r. more fully p. 12. l. 28. for souls r. selfes p. 81. l. 29. for since r. some p. 85. l. 19. for silent r. silenc't p. 94. l. 2. for stand r. pretend p. 109. l. 27. for beautifull r. banefull p. 111. for private men have r. men have their private p. 126. l. 17. for following r. flowing p. 141. l. 1. for the r. their p. 145. l. 28. for perfect r. proper p. 148. l. 11. for which r. what p. 153. l. 12. for perspicable r. prospicable for and r. or for our r. your p. 255. l. 19. for nature r. waters