and counterfeit number of professors and 't is dangerous in that many are thereby seduced and perish The great danger of Heresie and Schism will appear if we consider 1. The infectious nature of them how easily this spiritual plague doth sease and how fast it cleaveth to the depraved soul of man There is no question but if holy truth could be discerned by mortal eyes in its native beauty and lustre there is nothing that would so much attract and ravish the soul whether we respect the cause thereof as being a beam displaid from the divine light of heaven or its effect being the perfection and joy of the highest faculty in man the understanding in both respects there 's nothing so illustrious and lovely in it self as holy Truth that therefore which makes errors and lies so plausible and infectious is not their own natural stamp and quality which is deformed and hateful but the counterfeit dross of seeming Truth wherewithall the Devil doth gild and paint and cover their deformities nor could the devil ever obtrude his lies and errors but that they are gilded over with holy and religious expressions and intermixt also with many wholsome and profitable truths and thus doth this Prince of darkness transform himself into an Angel of light that he may at once both amuse and betray the deceived souls of men through a spiritual to an eternal darkness But as sin is the more sinful and dangerous Ibi vitiorum illecebâ—ae sunt ubi tegmen putabatur viriutum Hier. in Eccl. the more 't is palliated and clothed with the name and attire of vertue because saith Hierome In those veils and covers of vertue the snares of sinfulness and vice do secretly lurk So errors in Religion are the more deceivable and destructive by being arayed in the garments of truth and integrity for thus they appear to the outward view of the unskilful more true saith Irenaeus then truth it self even as a counterfeit jewel made bright and sparkling by Art Si quis aquae mixtum gypsum dans prolacte seducat per similitudinem coloris sic de omnibus qui quolibet modo depravant quae sunt Dei adulterant veritatem Dei. Lacte gypsum male miscetur Irenae l. 3. c. 19. so deceives the eyes of the unskilful Lapidary that he prefers it before the true and genuine Diamond or as poyson secretly mixt with wholsome food passes for good nourishment or as well mixed whitelime by the likeness of its colour passes for milk Sunt quidam vaniloqui mentis seducteres non Christiani sed Christum mercantes cauponantes verbum Evangelii qui venenum erroris commiscentes dulci blandimento sicut oenomeli ut qui biberit illius potus gustabilem sensum dulcedine captus in observanter morti abdicatur Ignat. ep ad Trall so the untempered mortar of false Prophets Ezek. 22.28 for the sincere milk of the Word 1. Pet. 2.2 To this destructive quality of error the holy professions and strict austere outward actions of Heretiques do much conduce no man so pure in their own eyes none so seemingly pure and holy to the outward view of other mens eyes none more zealous in their way none so full of religious phrases and Scripture expressions their crossed armes down-cast eyes neglected gestures garb and attire seemingly bespeak them men altogether weaned from the world and whose conversation is in heaven Sed latet anguis in herba when under all these fair and goodly appearances there lies secretly the serpentine poyson of error falshood and lying vanity of minde they do not only hereby deceive themselves but mightily seduce and deceive others also For there is nothing saith Chrysostome does so much destroy Truth and Holinoss Chry. Hom. 19. in Mat. 7. as counterfeit truth and feigned holiness for the evil which is manifest is shun'd and avoided as evil but evil covered under the shew of Good is not therefore avoided because not known to be evil but is received as good and holy and doth therefore destroy that which is good by being intermixt therewith And thus saith he the servants of the Devil do most wickedly corrupt and deprave the holy Christian Religion whilest they pretend to be themselves good Christians of whom our Lord therefore commands us to beware saying Beware of false Prophets which come unto you in sheeps clothing but inwardly are ravening woolves Mat. 7.15 2. The great danger of Heresie and Schism will further appear if we consider that they are ever productive and fruitful in all licentiousness and sinfulness of heart and life for Heresies being begotten by the Devil of the sinful corruptions of men hearts as is already noted cannot therefore have any other issue but of the same mold and temper whereof they are themselves begotten What ever therefore may be the external garbe and appearance of holiness which Heretiques generally do put on and how ever pure they may seem in their own eyes yet are such who are not washed from their filthiness Prov. 30.12 and however they may justifie themselves with the Pharisee yet are they not therefore just before God but rather the further off from justification Some of them you shall hear to brag much and boast of the Spirit and yet very fruitful in the lusts of the flesh For saith the Apostle whereas there is among you envying and strife and divisions are ye not carnal 1 Cor. 3.3 To talk much against the vanities of the world and to be themselves worldly minded for so saith S. John of false Prophets They are of the world therefore speak they of the world and the world heareth them 1 Joh. 4.5 To profess and make a great shew of humility and obedience and yet as S. Jude observes The despise government and speak evil of dignities vers 8. To be righteous and just persons and contrary to the rule of righteousness they render not to all men their due tribute to whom tribute is due custome to whom custome fear to whom fear belongeth honour to whom honour appertaineth Rom. 13.7 No men ordinarily profess more zeal to Religion then Heretiques and to the pure worship of God in spirit and in truth yet none do more maim corrupt and deprave Religion and undermine Gods holy worship the greatest heat of their zeal being laid out and exercised in crying out against parts and essential branches of Gods service some against Gods Commandements others against the Articles of the most holy Faith others against that all-perfect form and pattern of devotion the Lords Prayer some against publique prayers others against the Sacraments some are against the places others against the times others against the persons devoted to the sacred service of God and others sacrilegiously rob him of the means and maintenance of his service S. James tels us Pure Religion and undefiled before God is to visit the fatherless and widowes and to keep our selves unspotted of the world Jam. 1.27 And yet 't is
and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 If any man say I love God 1. Joh. 4.20 and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen Joh 14 23 24. For if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their own corrupt erring spirit or from the spirit of error himself the Devil who is a hater a reviler and the accuser of the brethren And on the other side where there is peace Rev. 12.10 love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of error adds immediately 1 Joh. 4.6 7 8. Beloved let us love one another for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love It would be needlesse to instance in the rest of the fruits of the Spirit because love is not only the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the sum brief abridgement and epitome of all grace All the fruits of the Spirits are contained in and derived from this one as streams from the fountain head Aug. Vnde caetera tanquám ex capite exorta religata contexuit saith the Father of the fruits of the Spirit as they are reckoned by the Apostle They all arise from and are summ'd up in this one therefore 't is call'd the bond of perfection Col. 3.14 because saith Lyra Sicut viâ—tutes polâ—ticae connectuntur in prudentia sic insusae in charitate Lyr. in Loc. as all Philosophical vertues are bound up in that one of Prudence so all infused vertues or the graces of the Spirit are bound up in this one of Charity and therefore also is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductivè in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nutshel the whole volume of the Law is contained in this short precept Thou shalt love the Lord thy God with all thy heart Mat. 22.37 39 40. with all thy soul and with all thy minde and thy neighbour as thy selfe 2 Formaliter the very essential form of our obedience to the Lawes of God being our love to God That 's the very form life soul spirit of a truly holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 For 1 Tim. 1.5 finis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effectivè obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 1â— 23 If ye love me keep my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof And by the same rule may every man try and examine himself whether he be adopted and reconciled unto God through Christ or not For the Spirit beareth witnesse with our spirits that we are the Sons of God Rom. 8.16 beareth witness how but by the scale of sanctification upon our hearts And this seale is Love Set me as a seale upon thine heart for Love is strong as death Cant. 8.6 Whosoever sindes his self enricht with this precious jewel the love of God above all and of his neighbour as himself may thence assure himself of his regeneration and adoption that he is the childe of God for love is of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is Love 1 Joh. 4.7 8. And this love betwixt God and every true faithful soul is mutual no man can love God but he that is beloved of God for our love to God is but the reflexion of Gods love upon our hearts whereby our desires are inflamed towards him and our endevours quickned to serve him in righteousness and true holiness Quis justus nisi qui dilectus à Deo Bern. ep 107. Deum redamat quod in nobis spiritus Dei efficit who is or can be a righteous man but only he who being beloved of God loves God again and expresses this love of his heart by the righteousness of his life which love and obedience the holy Spirit of God worketh in us A third rule for the trial of the Spirits is by the properties of the Spirit of truth which are observable in the manner of his descension upon the Apostles of Christ Act. 2.2 recorded Act. 2.2 And suddenly there came a sound from heaven as of a mighty rushing winde and it filled all the house where they were sitting This heavenly winde or breath of the Almighty wherewith all the Apostles were filled is exprest here to have four properties 1. 'T was Sudden 2. Vehement 3. From heaven 4. It filled the place where they were sitting All these are the properties of Gods Spirit whose motions and inspirations are First sudden and unexpected neither admitting of any delayes nor put-offs Ambr. For nescit tarda molimina Spiritus sancti gratia Secondly vehement for the conversion and quite turning over of the soul he blowes upon 2 Cor. 10.4 casting down of strong holds the fortifications of sin and Satan and bringing into subjection every thought that
Cain and Abel sacrificed Gen. 4. where Noah built an Altar Gen. 8.20 And where Abraham did the like Gen. 22.9 Where David also built an Altar 1 Chron. 21.22 And where Solomon built a Temple unto the Lord 2 Chron. 3.1 was a typical Revelation of Christ to be sacrificed in the same place for our Reconciliation with God Maym. in Misa book 8. Treat of the Temp. which some of the Jewish Rabbies themselves saith Maym have observed saying Our wise men have say that Adam was created out of the place of his atonement The raising up of Jonah from the dead who is conceived by some of the Ancients to be the widows son of Zarephath who was raised by Elijah 1 King 17. Mat. 12.40 And the swallowing of the same Jonah by the Whale with his deliverance out of the belly of that fish after three daies and three nights was a praesignification of Christs Christs Resurrection for us on the third day Heb. 9.9 10 c. All the sacrifices for sin under the Law were as so many ocular Rovelations of great sacrifice of Gods Son offered up on the Altar of the Crosse And so their difference of meats and drinks and divers washings their new Moons and Sabbaths were shadows of things to come the body whereof is Christ Col. 2.16 17. All these were as so many mystical Revelations or shadowes of Christ the Son of righteousness as so many praesignations of Christ who is the truth and in whom all these several waies of divine Revelation both ordinary and extraordinary were compleated CHAP. V. Of their Schooles of the Prophets 1. FOR the better ensitting of persons both in an ordinary way to interpret the Law of God as also to be capable of extraordinary and immediate Revelations upon extraordinary occasions as also for the propagation of learning and encrease of wisdome in order hereunto there were divers Colledges and Schooles of the Prophets in several places of the land of Israel the portion of Gods inheritance erected And although it be not positively in holy writ affirmed that in such or such a place there was a Colledge or School where the gift of Prophesie was studied for which is the objection of the present pretenders to immediate Revelation yet is it clearly enough implied in many places and by the currant of all interpreters of holy Scriptures by many Chorographers and other learned persons who have described unto us the customs and manners of the Hebrewes and this from the Hebrew Doctors themselves who best knew the state of their own Common-wealth 't is sufficiently and fully evidenced unto us To instance in some places and passages of holy Scripture from whence both the being and some orders also of these Colledges are observed We read Josh 15.15 of the city of Kiriath-sepher which being interpreted is civitas literarum the City of Learning for here saith Adrichomius there was an Academy And in Judg. 7.1 of the hill Moreh which is by interpretation the hill of the Teacher receiving its denomination from the School there erected In 1 Sam. 10.5.10 we read of the hill of God so call'd from the Prophets of the Lord who had there their Schoole and the company of Prophets here mentioned as also 1 Sam. 19.20 were Students in those waies of learning which ensitted them for the gift of Prophesie Studiosorum operam Prophetiae dantium Junius in loc And that these Prophets prophesied not by immediate Revelation as our present Enthusiasts affirm is manifest in that Samuel saith the Text was standing as appointed over them Had they been immediately taught by God why was Samuel appointed to be their guide and Teacher And whereas 't is further said The Spirit of God was upon the messengers of Saul and they also Prophesied Prophetabant i.e. prophetico more agebant Jun. The meaning is no other but that God by his holy Spirit so changed their mindes that they did not now so much think of apprehending David who was fled to this colledge as to a Sanctuary and place of refuge as to hear and discourse with the Prophets of the Lord and accordingly they put off their military habit and behaved themselves after the manner of the Prophets quite forgetting to seise upon David which was the errand they came about And thus Saul himself is said to prophesie as well as his messengers vers 24. The sens of the Prophets mentioned to be at Bethel 2 King 2.3 and at Jericho vers 5. at Naioth and many other places do appear to be no other but students of several Colledges in such several places Huldah the Prophetesse is said to dwell in a Colledge in Hierusalem 2 King 22.14 And in this city alone there were no lesse then 200 Colledges and Schooles The Master and the Scholar mentioned Mal. 2.12 And the Schoole of one Tyrannus Act. 19.9 with several more particular intimations are evident testimonies of these Schooles We read Psal 84.7 They go from strength to strength Chald. paraph. interpreted by the Hebrews themselves who best knew their own customes to be a kinde of promotion or degree in removing from their Sanctuary to their School For in their Sanctuary and Synagogues points of Divinity were more plainly delivered their teachings there being ad populum But in their Schools deep points were handled and more exactly and profoundly discussed their teachings there being ad clerum So that 't was a degree to be removed from the Teaching of the Sanctuary to that of the Schoole There were three Degrees in these Schooles 1. Scholars Disciples or Juniors 2. Proficients who were by imposition of hands made Graduates and thereby companions to the Rabbi which ceremony of imposing hands they used in imitation of Moses to Joshua Numb 27.18 3. Rabbies such as were worthy to teach others The name Rabbi being derived from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiplicatus fuit Goodw. antiq upon the title Rabbi such a one whom the Greeks style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Master or Doctor eminently gifted with variety of knowledge The Scholars sate upon the ground at the feet of their Teachers St. Paul was brought up at the feet of Gamaliel Act. 22.3 Mary sate at Jesus feet and heard his word Luk. 10.39 The Graduates or companions sate upon benches somewhat higher And the Rabbies in elevated reserved chaires which are those chief seats in the Synagogues the Scribes and Pharisees so much affected Mat. 23.6 The chief Prophets or Heads of these Colledges were not only termed Rabbies or Masters but also Fathers and the Scholars or Students the Sons and children of the Prophets whereunto that saying of our Lord alludes Wisdome is justified of her children Mat. 11.19 Elisha cryed to Elijah My Father My Father 2 King 2.12 The Targum upon the place reads Rabbi Rabbi my Master my Master or my teaching Father which by the wise man are styl'd the Masters of the Assemblies Eccl. 12.11 CHAP. VI. Of being
day The holy Scriptures or in the language of the text according to some interpretations the word of prophesie is as 't were those beams which are displayed from Christ the light of the world for our illumination and guidance in the paths of grace and truth unto the mansions of glory and peace eternal Thy word is a light Psal 119. And all they who enjoy this word of prophesie in the right understanding and conscientious practise thereof are therefore termed children of the light and of the day not of the night and of darknesse 1 Thess 5.5 But assuredly what ever seduced persons may falsly gather from this text whosoever shall neglect or contemn the use of this light or obscure the same by false glosses and mis-interpretations must read the Apostles words backwards and become children of the night and of darknesse and not of the light and of the day But yet as the light of a candle is useless when the Sun ariseth so the light of Gods Word for our direction in the way of grace shall cease when the light of glory shall once arise and the day-spring of eternity appear when we shall be united unto Christ not by faith but by vision when we shall no more see him and enjoy him in his word and ordinances through a glasse darkly but face to face plainly and fully be made partakers of him But in the mean time whilest we live in this darksome place of the world darkned by ignorance and error by sinfulness and manifold temptations thereunto he that will not walk in darkness not knowing wither he goes must make use of Gods holy word for a light unto his feet and a lanthorn unto his pathes Against the use of humane learning by the preachers of the Gospel is alledged 1 Cor. 2. 1 c. 1 Cor. 2.1 2 4. And I brethren when I came to you came not with excellency of speech or of wisdome For I determined to know nothing but Christ and him crucified And my speech and my preaching was not with the enticing word of mans wisdome but in demonstration of the Spirit and of power The Apostle in this place takes not away the use of humane learning because himself in other places makes use thereof he had his books and writings which he commanded to be brought unto him 2 Tim. 4.13 he read the Greek Poets which he quotes Act. 17.28 Tit. 1.12 He commands Timothy to give attendance to reading 1 Tim. 4.13 and to study 2 Tim. 2.15 But amongst these Corinthians at the first he declined the use of his humane learning not drawing his arguments from natural reason and probable discourses out of Philosophy guilded with curious quaint and rhetorical expressions which he cals the enticing words of humane wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probable arguments or perswasive discourses this was not the way he went to convert these Corinthians but by the demonstration of the Spirit and power i. e. He proved Christ to be the Saviour of the world 1. By the demonstration of the Spirit Shewing that the holy Spirit 1. did speak and foretel in the Law and in the Prophets of Christs coming into the world and of his doings and sufferings for our salvation 2. That he both visibly descended on him and audibly bare witness to him in a voice from heaven saying This is my beloved Son c. 3. That he both visibly and audibly descended upon his Apostles also and endued them with extraordinary gifts and through their ministery also he descended upon others that were converted by them Thus S. Paul preached Christ to these Corinthians by the demonstration of the Spirit And 2. Of Power also viz. The power of miracles curing diseases speaking with tongues these were the topical arguments wherewith he perswaded them to become Christians And the reason hereof he gives vers 5. That your faith might not stand in the wisdome of men but in the power of God i.e. That the grounds of your belief in Christ might not be the perswasions and allurements of men how wise soever but such as God himself made use of In a word his meaning in this place is that he preached unto them plainly and not Rhetorically and the arguments he used were demonstrative and divine not probable and humane only But 1. We may not hence gather that S. Paul did alwaies decline the use of Rhetorical and Philosophical wisdome in his preaching but such was his great wisdome that his preaching was according to the conditions and capacities of his hearers sometimes more plainly sometimes more elegantly and mysteriously using sometimes divine and sometimes humane sometimes demonstrative and sometimes probable arguments and perswasions He fed the babes in Christ with milk as here Vers 2. I determined to know nothing among you but Christ and him crucified but the more perfect and grown up in Christ he fed with stronger and solid meat as vers 6. Howbeit we speak wisdome among them that are perfect And 2. when his preaching was most plain it was not devoid of learning both divine and humane 't was not without order method proper and pertinent expressions like the upstart intruders into the ministerial office now a daies who to avoid as they pretend the enticing words of mans wisdome speak not forth the words of truth and soberness but rove and ramble about many points in Divinity which rightly they understand not heaping together variety of texts and Scripture expressions without either order or right application as if to spend an hour or more in a rude and zealous delivery of religious nothings were to avoid the enticings words of mans wisdome and to preach in the demonstration of the Spirit and of Power 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned Animalis homo est qui babet intellectum affectam depressos ad sensibilia Lyra. but he that is spiritual judgeth all things whence all Enthusiasts and pretenders to the Spirit most presumptuously arrogate to themselves an un-erring judgement in all spiritual and divien things vilifying all other persons besides themselves be they never so learned or pious as blinde and ignorant under the notion of matural men whose presumption in the wresting of this text and the true meaning thereof will appear by considering 1. What is meant by the natural and spiritual man 2. And what by the things of the Spirit of God For the first the natural man is such a one whose understanding and affections soar no higher then outward sensible objects So that there are two kindes of natural men 1. One who is meerly natural in respect of the understanding of his minde And 2. Another who is natural in respect of the manner of his life Of the 1. sort were the heathen Philosophers of old who received not the things of the Spirit of God but accounted them as foolish idle and ridiculous
soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things Col. 2.18 which they have not seen being vainly puft up by their fleshly minde And the minde never swels with that fleshly humour of self-conceited knowledge and purity without the secret infusions of that Diabolical spirit who as he was the first original of all pride and presumption so of all sinfulness and error thence derived and infecting the hearts and lives of men For pride is the beginning of sin and error also and he that hath it shall powr out abominations Ecclus. 10.13 What and how great are the benefits of piety and holiness of life as to the right understanding of Gods revealed will hath been already expressed That it is as the very soul and spirit so the top and perfection of true wisdome and knowledge that it is the end of all our studies and endevours and of all learning and knowledge both divine and humane and that without this holiness of life all our learning and knowledge shall be so far from being any way useful as to our own particulars that it shall tend to our greater condemnation at the last day Luk. 12.47 That whilest we study for learning and knowledge with desires and intentions only to be more wisely and knowingly pious and religions and withall do make a sanctified use of our knowledge received not suffering it to continue notionary and speculative in the brain but to be practical in the heart and have its influence upon the actions of our life That thus I say God is invited and according to his promises will undoubtedly multiply and increase our talent and by his holy Spirit open our eyes to see more clearly the waies of his service and our own salvation then such persons who have perhaps a greater portion of learning but less piety and hence undoubtedly many persons of meaner gifts and less learned have outstript others more learned and knowing in the knowledge of holy mysteries God of his great mercy enriching their understanding with more for the holy and pious use they have made of the less portion of knowledge imparted to them But yet notwithstanding the soul must not be advanc'd to the destruction of the body of sacred knowledge nor that which is the end and perfection of true wisdome must not make null and void the means God hath destin'd thereunto nor may we presume upon our good desires pious intentions and fancied relations unto God as this Elect and people further then in all humility to wait upon him for his blesting not without but in the use of those means of grace and truth which he hath ordained for our direction and guidance therein To conclude this discourse in the words of judicious Hooker If license were given to every man Eccl. polit l. 5. sect 10. to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some special person whose vertues deserve to be highly esteemed what other effect would ensue hereupon but utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it possesseth ought to suspect it the more in as much as if it did come from God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it to others either with miraculous operation or with strong invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the error and insufficiency of their arguments doth make it on the contrary against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove The Prayer O blessed Father of lights and fountain of all holy true divine and celestial Revelations as thou hast been pleased to reveal thy Son unto us to be the way the truth and the life so give us hearts to cleave fast to these divine Revelations both to acquiesce and persevere in the sacred doctrine and saving practise thereof take from us all vanity of mind and deceitfulness of imagination and let not the Author of lies prevail upon our depraved fancies to take us off from an holy humble and constant dependence upon thee in the use of the means of grace and truth ordained by thee Let thy Word be ever a light unto our feet and a lanthorn unto our paths and let thy holy Spirit ever clear this light to our minds and inflame our hearts with the sacred fire of divine love and zealous obedience to thy holy will revealed in thy word that by the guidance of this twofold light thy Word without and thy Spirit within both our outward and inward man may be directed in the waies of thy service and of our own salvation through Jesus Christ our Lord Amen The Ground and general Heads of the ensuing Discourse 1. THere were never any times wherein that admonition of S. Peter was more necessary to be observed by all careful and conscientious Christians Be sober and vigilant for your adversary the Devil as a roaring Lion walketh about seeking whom he may devour 1 Pet. 5.8 2 There are two waies whereby the Devil working upon mens frailties and upon their extravagant lusts and passions doth devour or destroy their souls 1. By blinding their understandings whereby they become apt to be seduced to the entertainment of errors and belief of lies 2. By poysoning their affections with the false paint of worldly vanities whereby they are ininveigled
knowledge and understanding in the waies of God till professing themselves wise they become fools and wax vain in their imaginations and their foolish hearts be darkned so that they cannot see the light of truth through the mist and imperfect glimmering of their own conceited knowledge Thus the Devil himself was lost in the bottomless pit of error and eternal confusion his knowledge which was so great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sciens Aug. that from the excellency thereof he derives his name in Greek puft him up and made him swel with pride till he burst out into flat rebellion against his maker they then that will not fall into the same condemnation must give ear to these directions of the holy Ghost Prov. 3.7 Lean not to thine own understanding for many are deceived by their own vain opinion and evil suspicion hath overthrown their judgement Ecclus. 3.24 Wo unto them that are wise in their own eyes and prudent in their own sight Isa 5.21 Be not therefore wise in their own conceits Rom. 12.16 with many more places to the same purpose 7. From whence will follow another rule of direction for the avoiding of errors That we entermeddle not with those mysterious points of Religion nor yet with those harder places of holy Scripture which are above the reach of our understanding For all such over curious entermedlings coming from pride and self-conceited wit begets such an exorbitance in the spiritual man as surfetting and drunkenness in the natural For when men overweening their own judgements will presume to pry into those secret mysteries of godliness and portions of holy writ which their understandings cannot fathom nor their judgements digest hence ariseth a giddiness of minde this makes them reel to and fro and stagger like drunken men being tost with every winde of doctrine how strange new and fanatick soever which I may not improperly call a spiritual drunkenness with the wine of Gods Word or a surfet of the bread of life 'T is the grand epidemical disease of the times and the too too fruitful dam of many of those abortive sholes of erroneous opinions that swarm amongst us So saith the Apostle of such as are beguiled into a false worship They intrude into those things which they have not seen being vainly puft up with their fleshly minde Col. 2.18 out of pride and an overweening conceit of their knowledge and judgement they presume to meddle with what the understood not and so were cousened with falsities and lies To avoid this mischief take for example the Prophet David Psal 131.1 Lord mine heart is not haughty nor mine eyes lofty neither do I exercise my self in great matters or in things too high for me Advice to the same purpose the wise Syracides gives us Ecclus. 3.21 c. Seek not the things that are too hard for thee neither search the things that are above thy strength but what is commanded thee think thereupon with reverence for it is not needful for thee to see with thine eyes the things that are in secret be not curious in unnecessary matters And if you desire advice herein yet more authentick see Rom. 12.3 For I say through the grace given unto me to every man that is among you not to think of himself more highly then he ought to think but to think soberly or to be wise with sobriety And this wisdome with sobriety consists of three particulars 1. Not to profess or boast of more knowledge and piety then God hath really and truly endued us withal Ecclus. 3.25 2. Not to boast of that little knowledge and goodness which really we have Rom. 11.20 3. Not to lean to our own understanding Prov. 3.5 But to submit our judgements to the judgement of persons that have more understanding then our selves remembring that even the spirits of the Prophets are subject to the Prophets 1 Cor. 14 3â— And that they who had the gift of Prophesie were commanded to submit their doctrine to the judgement of others 1 Cor. 14.29 And undoubtedly he is a man of the best judgement saith the Italian proverb that trusts not to his own judgement 8. But yet though we must submit our judgements to our superiors 1 Joh. 14.1 we must not be too credulous nor believe every one that saith he hath the Spirit no not of the Ministery Rom. 16.18 especially in these evil daies wherein many false prophets are gone forth into the world who with cunning words and fair speeches deceive the souls of the simple If we judge according to the outward appearances of men and think because they are very zealous in their waies and strict in their life and spiritual in their expressions that therefore they are in favour with God and know his minde and are partakers of the Spirit of Truth we shall be sure to be cousen'd Because 1. Such are generally the professions pretences and appearances of all Heretiques and Schismatiques 2. The pretences and appearances of such are generally more fair plausible and zealous then ordinary And the more forward and zealous they are in justifying their own sect and ascribing to themselves infallibility the more false and counterfeit commonly they be this being the very way whereby the Devil doth by his instruments insinuate all his delusions and lying vanities even under the plausible pretences of seeming holiness forward zeal and more then ordinary strictness and austerity of conversation And no marvail for Satan himself is transformed into an Angel of light hâ—e callidè sub spâ—cie religionis decipiemes Gloss interl therefore 't is no great thing if his ministers also be transformed as Ministers of righteousness 2 Cor. 14.15 i. e. saith the Glosse craftily deceiving under the shew of Religion 3. There is in some men a more natural disposition to strictness and austerity of life then others have and there is a natural quickness and volubility of language and a natural ardour and fervency of minde wherewith some men are endowed more then others which are not therefore infallible tokens that all opinions such persons maintain are orthodox and true Scultetus tels of an arch-heretique in Germany cal'd Swenchfield Abrab Scult annual eccles a great Sect-master who amongst other extravagancies held many blasphemous opinions touching the Scriptures and yet this man did ardentes ad Deum preces creberrimè fundere was both very fervent and very frequent in his prayers unto God Hacket who was executed for blasphemy in the daies of Queen Elizabeth is reported to have excelled so much in the gift of extempore prayer that his disciples did believe him to be altogether inflamed with the Spirit of God and that his expressions were immediately from the Spirit and that there was nothing he might not obtain from God by his prayers Basilides the great Duke of Muscovy was very much exercised both in Prayer and Fasting and very severe towards others under his command that did not