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
most holy faith whatsoever opinion therefore either opposeth the practise or disanuls the vertuous influence of these holy Christian performances makes void the commandements of Christ infringeth the seales of the new Covenant obstructs the blessed means of grace and must therefore necessarily be false erroneous and destructive to the Truth 2. A second general rule for the avoiding of errors Id tencamus qued semper quodubique quâ—l ab â—mn bus Viâ—c â—ir c. 3. is That in these and in all things that relate to Religion we suspect every opinion that is new and strange to be false and erroneous for 't is a certain and infallible rule That what is most ancient and generally received is most true For God who is the fountain of Truth is immutable Jam. 1.17 with him is no variableness nor shadow of turning And holy Truth being a celestial ray displayed from his sacred Majesty must needs be like unto him ever constant to it self and not liable to alteration That we may be guided in the waies of Truth hear what counsel the holy Ghost in this respect gives unto us Deut. 4.32 Aske now of the daies that are past which were before thee from the day that God created man upon earth c. and Joh 8.8 9 10. For inquire I pray thee of the former age and prepare thyself to the search of their Fathers For we are of yesterday and know nothing Shall not they teach thee and tell thee And Jer. 6.6 Thus saith the Lord stand ye in the waies and see and for the old paths where is the good way and walk therein and ye shall finde rest for your fouls But they said 't is the saying of all Heretiques and Schismatiques we will not walk therein we are for new waies new lights and new revelations we have itching ears and these must be scratcht with new doctrines till the scab of Heresie arise upon the soul your old Doctrines are out of dare they are nauseous and offensive their age and antiquity makes them tedious to our souls 2 Tim. 4.3 4. thus sound doctrine will not be endured because men have itching ears and therefore they shall be tutned away from the truth and shall be turned unto fables and lies But Catholicorum hoc fere proprium c. Vinc. liâ— in It is the prophesie of all holy Catholick good Christians to hold fast the Doctrines deposited and committed by the Apostles first to the ancient fathers of the Church and by them transmitted to all posterity Hier. in loc 1 Tim. 6.20 Cum Galatae falsis Prophetis auditis nausea quodam veritatis adfecti catholicae doctrinae manna revomentes haereticae novitatis sordibus oblectarentur ita se Apostolica exercuit authorit as ut summa cum veritate decerneieâ— â—iceâ—nos aut angelus de coelo c. Vino c. 12. O Timothy keep that which is committed to thy trust avoiding profane and vain bablings profane and vain because new and strange Quae à me non audisti saith S. Hierâ—me Doctrines which the Apostles delivered not Nay if they should deliver any doctrine strange and new or if an Angel from heaven should do it the Apostle hath said it and said it again Though we or an Angell from heaven should preach any other Gospel then that you have received let him be accursed Gal. 1.9 Let that therfore abide in you which ye have heard from the beginning if that which ye have heard from the beginning remain in you then shall ye also continue in the Son and in the Father 1 Joh. 2.24 And this same rule is again prescribed 2 Joh. 6. and the reason is given vers 7. Because many deceivers are entred into the world q. d. the way not to be deceived is to hold fast what you heard from the beginning and to walk in it Thus the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the old doctrines and usages of the Church And this was ever the cry of the Church Mos antiquus obtineat let antiquity be the judge what is true and what false He therefore that will not headlong himself into Heresie must not be new fangled in his Religion not affecting novelty but stick close to antiquity Nil novandum nisi quod traditum est Nos religionem non quâ vellemus ducere sed quâ illa duceret sequi oportet Vinc. adv Haer. c. 9. Discamus hoc esse proprium diaboli artisicium si non potest nocere persequendo destruendo hoc facit corrigendo aedisicando Luc. de refut Haer. receiving nothing for truth but what was first received by our ancestors and delivered from one generation to another by continued succession from the times of the Apostles For we must not follow Religion saith the Father which way we would lead it but what way Religion leads us 3. To avoid errors in Religion we must beware of extremity in opposing errors 'T is an ordinary piece of cunning in the devil as Luther hath observed that whom he cannot hurt by persecution and affliction he hath ruin'd in the way of correction aedification and reformation Thus by sad experience we have seen almost an extirpation of Religion under the notion of Reformation a blinde zeal of reforming errors hath deformed the truth it self and in stead of paring the nails hath cut off both the hands and feet of Christs spouse the Church Thus in opposition to Prelacy we have run into Anarchy and in crying out Popery popery we have cryed down many necessary Truths and banisht all decency and order in divine worship together with all Ecclesiastical Discipline and government from amongst us Thus also a pretended purity to separate from sinners hath caused many to separate from people more righteous then themselves and whilest they have presumptuously thought to leave the wicked of the world they have left their religion behinde them according to the old proverbe making a great deal more hast then good speed That therefore our much forwardness in opposing one error may not headlong us into another and our zeal to truth over-run and trample it under foot we must remember that this zeal is to be tempered ever with meekness of wisdome Quia quos im plet omnes columnae simplicitate mansuetos igne zeli ardentes exhibet Gal 6.1 therefore the holy Ghost descended on our Saviour in shape of a Dove as well as on his Apostles in likeness of fire to denote unto us that we are as well to be endued with the meekness and innocence of a dove as with the heat and fire of zeal that as by the one we are quickned and enlivened unto piety so by the other we may be tempered and qualified to keep within the limits of truth and sobernesse 4. That we beware of opposing one part of religious truth against another and of disjoyning those things which God hath joyned together e. g. God hath joyned faith and good works as the
erroneous opinions in Religion is not a heat cast forth from the fire of Gods Spirit but it ariseth rather from the fire of hell it comes from our adversary the Devil who also continually goeth about like a roaring Lion seeking whom he may devour 1 Pet. 5.8 And his Disciples they be and consequently in the same wofull state and condition with him who take pains to proselyte persons unto the waies of error and perdition Mat. 23.15 Wo unto you Scribes Pharisees and hypocrites for ye compasse Sea and land to make one Proselyte and when he is made ye make him twofold more the childe of hell then your selves 5. 'T is an impression of Gods Spirit on the minde of man to be apt and ready active and forward to counsel advise admonish Mat. 18.15 and in some cases and at some times to reprove one another Prov. 12.1 and tell men of their faults and He that hateth reproof is a fool but to rail and revile censure and judge and condemn our brethren and say it 's only a telling them of their faults and telling them what they are or to meddle with other mens matters that concern us not or to reprove other mens faults whilest our selves are guilty of greater these are no true parts of Christian fraternal admonition but false glosses that the Devil puts hereupon 1. To allure men to overlook and neglect themselves and the amendment of their own faults and amisses And 2. To dissolve the sacred bonds of amity peace and unity with others which are those ligaments and sinews of the body of the Church whereby good Christians are coupled and united and joyn together in the sacred service of God which is the way of their own salvation And as into erroneous opinions on the one hand so into sinful actions on the other are we allured and inveigled by the same subtil wile of Satan obtruding his false counterfeit coin of wickedness under the shew and semblance of the impressions of the Spirit of holiness gilding painting and setting out sinfulness and vice with the title shew and flourish of godliness and vertue thus covetousness on the one hand wears the painted mask and flourish of providence and good husbandry and prodigal profuseness on the other hand of noblenesse and generosity Thus riot and excess drunkenness and gluttony carry the fair flourishing titles of bountifulness good fellowship and freedome of spirit Thus wantonness and uncleanness are painted over with the specious terms of amorous kindness and Courtship and pride and haughtiness of magnanimity greatness of spirit superiority of rank I might instance in most of sins and vices how men are inveigled and consened into them by the Devil under the shews and false glosses of pretended vertues For full well that subtil Serpent knows that there is nothing so beautiful and comely nothing that hath so much power to win upon the hearts and affections of men as vertue and holiness and therefore in their habits and attire doth he dress his deformed strumpet vices puts them in their colours and sends them forth under their names and titles and hence it comes to pass that the silly souls of men are so often cheated with the baneful poyson of sinfulness whilest vicious dispositions undiscernibly insinuate themselves into our affections under the attire and dress of vertuous qualifications But thus the Devil transforms himself into an Angel of light 2 Cor. 11.24 whilest baiting his suggestions either with counterfeit revelations on the one hand or with false glosses of spiritual graces on the other he entraps the souls of men in the snares of sinfulness and error and leads them captivity captive to his pit destruction CHAP. VIII Of the Spirit of Man and the Spirit of the World THere are two Familiars whereby the Devil doth ordinarily work and lay his secret and subtil snares to catch cousen and delude our souls thus into sinfulness and error and these are either 1. the spirit of man or 2. the spirit of the world The dictates and workings of both which kinde of spirits being stirr'd and quickned by the evil spirit diametrally oppose the impressions and workings of the Spirit of truth First that the dictates of mans spirit the conceptions of natural sense and carnall reason with private resolutions thereupon do oppose the working of Gods Spirit our Saviour himself teacheth Mat. 16.17 Mat. 16.17 Flesh and bloud hath not revealed this unto thee but my Father which is in Heaven So that flesh and bloud hath their Revelations that is private men have their opinions and conceits which oppose the truth that is revealed from heaven The same opposition of private resolution to holy inspiration doth St. Peter observe 2 Pet. 1. ult For prophesies of old time came not by the will of Man 2 Pet. 1. ult but holy men of God spake as they were moved by the holy Ghost not as they were moved by their own private will wit judgement reason and resolution but as they were moved by the holy Ghost Et haec ideo dicuntur c. These things are therefore said by the Apostle Clos oâ—d that no man should presume to interpret the holy Scripture after his own private minde or fancy as too often opposing and thwarting perverting and wresting the same and the meaning of the holy Ghost therein There were many such persons in S. Chrysostomes daies which saith he boast of the holy Spirit Chrys reference Juello in Apolog eccl Anglic but whilest they speak of their own they falsly boast to have the Spirit of God For saith he as Christ did deny that he spoke of himself when he spoke cut of the Law and the Prophets even even so now if any thing besides the Gospel and this rightly understood be obtruded under the name of the Spirit 't is not to be believed For as Christ is the fulfilling of the Law and the Prophets so the holy Spirit is the fulfilling of the Gospel The Church of Christ hath in all ages been infested and in these last times more then ever with such kinde of persons who pretending to be holy men of God to have the Gift of prophesie and interpretation of Scripture even to speak by the holy Ghost and yet are led by their own ghost only following their own private will and desires imaginations and opinions as their only guide and dictator who pretend to the Spirt of God and yet will not admit at any hand of other spirit then their own of other truth then the vision of their own heads or of other directions then the motions of their own hearts rejecting renouncing and crying down all but what themselves call holy with the Donatists of old Quod volumus sanctum est that they will have to be holy right and true shall be so and nothing else 't is the very ground whereupon this last upstart crew of Quakers build all their resolutions and strange fanatick opinions and
heresies even that which they call the light within us This say they is the only Judge we must follow the Pilot we must steer by the voice whereunto we must give ear the only Sanctuary to which we must flie for resolution never remembring how this sanctuary is profan'd by continual acts of spiritual fornication or idolatry therein committed whilest in stead and even in opposition to God and Spirit of all truth they enshrine and idolize their own fond vain and lying imaginations which the Lord by his Prophet cals the vanity and deceitfulnesse of their own heart Jer. 14.4 Jer 14.14 The Lord said unto me The Prophets prophesie lies in my Name I have not sent them neither did I command them neither spake I unto them but they prophesie unto you a false vision and divination and vanity and the deceitfulnesse of their own heart 'T is undoubtedly necessary for every man to be perswaded in his own conscience both of the truth of what he believes and of the justice and equity of what he undertakes but yet this perswasion of the conscience or the following the light within us or the dictates of our own spirit is not the first ground and prime rule either of our faith or of our works For the conscience it self must be regulated or else it will often prove a false witness and most especially in the things of God for as conscience is is set betwixt God and us so it must speak from God unto us And our spirit or the light within us must be guided by the light of Gods Spirit shining in his word S. Paul thought verily he ought to do many things against the name of Jesus This perswasion arose from the light within him Act. 16.9 11. and hereupon he made havock of the Church which no man that is not infatuate will say was either fit or lawful to be done 'T was first in the heart of Judas to betray his Master Joh. 13.2 Such was the light within him and according to this light he walked till at last he hanged himself And this delusion of mans own spirit following the deceitfull dictates of his own heart is seldome mentioned in holy Scripture without heavie threats denounced both against such deluders and all that suffer themselves to be deluded by them as you may read Jer. 14.15 16. And again Ezek. 13.3 Wo unto the foolish Prophets Ezek. 13.3 which follow their own spirit and have seen nothing Nothing but what their own foolish spirit dictates to them Such are noted by the Apostle also Col. 2.18 Who intrude into those things which they have not seen Col. 2.18 or which they understand not being vainly puft up by their fleshly minde Closs Sensualitatis non rationis following the dictates of sense rather then of right reason and in this place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable for even by that 't is easie to distinguish betwixt the dictates of a mans own carnal and sensual spirit and the impressions of Gods holy Spirit for the guidance of the minde The dictate of the fleshly spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflatio a puffing up but the impression of the holy Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afflatio an inspiration indeed but without inflation or puffing up The heavenly winde of Gods Spirit may fill but it never puffs up or swels the heart but rather humbles and abaseth the Spirit of man which is most conformable to the Spirit of Christ according to his own command Mat. 11.29 Learn of me for I am meek and lowly in heart Mat. 11.29 the minde that is either puft up with pride vain-glory and false conceited excellency in it self or that swels with malice hatred or envie towards others is not inspired with the celestial Breath or Spirit of the holy Jesus but follows its own carnal and corrupt dictates and conceits being thereunto raised and moved by that grand Impostor the spirit of Delusion Besides mans own carnal spirit there is also A spirit of the World opposing and poysoning the truths of Gods Spirit The Apostle distinguisheth and opposeth these each to other 1 Cor. 2.12 1 Cor. 2.12 Now we have not received the spirit which is of the world but the Spirit which is of God which spirit of the world he cals a little before the wisdome of the world and of the Princes thereof vers 6. and opposeth the same to the wisdome of God vers 7. And what else can be this wisdome of the world but those humane policies so frequent in the world whereby men steer their actions to their worldly ends and interests with this spirit of the world are all such possest who having set up and enshrined the world in their hearts do thereupon ground their Religion and thence deduce all their reasons arguments and religious conclusions so that they can finde in their hearts to be thus far religious and to close with this or that sect society and opinion in Religion as it stands with their worldly profit pleasure credit preferment or the like It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin pulling down the holy and true Religion established amongst the people by the Lawes of God and erecting two golden Calves at Dan and Bethel which became a snare unto the people who were thereby inveigled into idolatry the cause of their utter ruine and extirpation in the end And what other Spirit was it that moved this wicked Usurper thereunto 1 King 12.28 29. but that of his own worldly respects and interests there was no other way as this worldly spirit dictated to him to uphold his present estate and new gotten Monarchy so we read 1 King 12.26 1 King 12.26 c. And Jeroboam said in his heart Now shall the kingdome return to the house of David c. Rather then the people should return to their obedience to their liege Lord and Soveraign religion must down and the true worship of God be laid in the dust to make way for superstition and idolatry to be set up the Priests of the Lord shall be discarded and the lowest of the people exaltted to that dignity and to make the office more contemptible every one that list may take up the trade and consecrate himself to be a Priest of the high places 2 King 13.33 1 King 13.33 It was this very spirit also that stirred up the High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde
Religion as it was viz. Lest the Temple of the great goddesse Diana should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the winde of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour Act. 19.27 as his own profit Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the winde of Gods Spirit as the Sea of this world is calm peaceable pleasant and the navigation gainful or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any dammages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly winde of God but by the earthly winde of their own worldly ends and interests not by the winde which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde Jam. 1.6 suffering themselves by this wind to be tossed to and fro and driven to be of this or that 2 Sam. 24.24 or any Religion that shall cost them nothing nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tide either of prosperity or adversity danger or security makes for or against them But this surely is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sayling in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 6.4 5 6. And yet in all these difficulties still saith the father The yoke of Christ is easie and his burthen light 1 Cor. 6 4 5 6. Aug. nay there is ease peace and comfort to the soul in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilest the holy Ghost secretly by his comforts both cheers our spirits and fils the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity CHAP. IX Of the Tryal of Spirits SInce then that grand malignant Spirit the enemy of our salvation 3. Gen. working by these two Familiars mans own deceivable spirit and the spirit of the world doth thus many waies counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the Spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now 1 Joh. 4.1 Dearly beloved beleeve not every Spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive Try the spirits and there is one general reason given for both because many false prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and under that pretence treats of holy and spiritual things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies and errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shall be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old 2 Pet. 2.1 and under the Gospel anew 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers 2 Pet. 2.2 so it followes vers 2. And many shall follow their destructions by whom the way of truth shall be evil spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Mat. â—4 23 Mat. 24.23 If any man shall say unto you Lee here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law Deut. 13 1. If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or a wonder and the sign and the wonder which he hath told thee come to passe saying Vers 2 Let us go after other Gods 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 Vers 3 For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence it is also further observable The reason why God suffers false Prophets to arise viz. for the probation and trial of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat
exalts it self Thirdly from heaven as being the Spirit of God who dwelleth in the heavens and to heaven-ward wings and raises the soul which he inspires Fourthly it filled the house where they were sitting ever tends to the good of the Church 1 Pet. 2 5. which is the houshold of faith This heavenly winde never blowes but for the good of Gods houshold therefore are his people called a spiritual house By the two first of these qualities 't will be a hard matter to distinguish a false spirit from the Spirit of truth For as it is ordinary and common to every winde to be both sudden and vehement so 't is common to every spirit also both true and false nay commonly false and faigned spirits are more violent and vehement and make a greater noise and stir in the world then the true Spirit doth and there is good reason for it for the false spirit wanting the native strength and genuine efficacy of the truth to support it flies therefore to force and violence earnest zeal and forwardness to bear up in the mindes and good opinions of the world For the tryal of spirits then according to this rule we must look upon the two other properties of this divine winde which are not ordinary and common and not natural to that winde which blowes in the air First it came from heaven Windes do not naturally come from heaven but out of the caves and hollowes of the earth or out of the middle region of the air neither do they blow desursum downwards as this winde did but laterally from one coast or climate to another but this winde came directly downwards and de coelo from heaven it self Secondly it filled the house where they were sitting and no house but that The winde naturally blowes upon all places alike within its circuit but this winde blew electively as it were and by discretion making choice of one place only to blow upon and no other so that in both these respects it is manifest it was a winde extraordinary and supernatural And by these two properties we may try and examine both the truth of our own and of the spirits of others If first those desires opinions and actions which relate to Religion be from above if the ground thereof be fetcht de coelo from heaven so that they tend to make us heavenly minded to wean our hearts from the world to elevate and raise up our affections to things above to form and frame our conversations towards heaven Col. 3.2 If secondly they keep us within the pale and limits of the Church if they tend to the general benefit edification profit and good of the houshold of faith and to the conversation of peace and love and unity amongst Christians we may then be confident it is the heavenly winde the divine breath of the Almighty the holy Spirit of God that inspires them But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have their private aims and intentions either of ambition vain-glory and popular applause as in some or of worldly profit benefit and preferment as in others or of hatred malice revenge as in a third sort of men or if secondly they tend to divisions schisme separation debate variance malice hatred envie c. If either they smell rank of the world or taste of any fruits of the flesh recorded Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication c. Then this winde comes surely not from heaven there is nothing in it but what is either natural or worse suggested by the spirit of error 'T is either a revelation of flesh and bloud arising out of the caves and hollowes of an earthly minde or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits 'T is not defluxus coeli a divine breath inspired from heaven but either exhalatio terrae a terrene exhalation drawn from the hollows of a corrupt heart or a blast from the spiritual powers of the air a suggestion of Satan And by this rule also every man may try himself whether he be truly sanctified by the Spirit of God or not He that shall find his soul possest with motions and desires weaned from all the pomps and vanities profits pleasures and cares of the world hungring and thirsting and breathing after heaven whose soul dwels more in heaven then on earth whose affections are set on things above and not on things below may be well assured of the Spirit of God dwelling in him For all such motions and desires are but sparks of that heavenly fire the flame whereof is mindful of its own original ever mounts the soul aloft works towards its own center and tends to the place from whence it comes To denote which ascending quality of the Spirit of Grace is one reason more why the holy Ghost is represented by fire Mat. 3.11 Because 't is the property of fire both flame and smoke to mount upward so 't is the property of every heavenly inspired soul to ascend both in contemplation and desires neither the more pure nor yet the more drossie part of the soul cleaves unto the dust and continually dwels below that is endued with power from above or with the Spirit of God And for the same reason amongst others also the holy Ghost is represented by water Joh. 7.38 39. because as 't is the property of water even against its own nature to ascend as high as is the place from whence it descends so even against the stream of natural corruption the soul is mounted to heaven by the influence of Gods spirit who cometh down from heaven And the wings which the holy Spirit hath for this ascension and slight are devout and fervent prayers divine and celestial meditations and desires CHAP. X. Of the means to obtain the true Spirit of God THE holy Spirit of God which in the shape of a dove 4. Gen. the embleme of the Spirit of love descended upon Christ our Lord Mat. 3.16 and which afterward both visibly and publickly also came down from heaven and filled the Apostles of Christ extraordinarily and miraculously with his heavenly Act. 2. gifts and graces doth daily descend still upon the members of Christs mystical body though not in such a plentiful measure nor yet after such a visible miraculous manner yet ordinarily and invisibly in the use of means he comes still and by his secret celestial influence visits enlightens and sanctifies the souls of men In every good thought in every good motion and pious desire of the soul in every devout sigh and sorrowful groan under the weight and burthen of sin in every striving and raising of the soul from under that weight in every elevation of the soul from the dust and rubbish of worldly vanities and aspiring towards heaven in every beam of holy truth and
people must we not see with our own eyes but only with those of the Church Shall we pin our faith upon any mens sleeves What need we the authority of men when we have Gods own authority for our direction and men are but men i. e. frail and liable to error so that all they affirm is not to be taken for Gospel In answer whereunto consider Answ 1. That there is a great deal of difference betwixt an implicite faith and blinde obedience to the dictates of the Church and a submission to the publique judgement thereof The first deprives the people of their reason and judgement the second renders them more meek humble submissive and obedient and thereby more capable to receive the impression of the knowledge of celestial mysteries 2. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces sidei Nihil carum rerum scire quae antè nascereris facta sunt hoc est semper esse puerum Cic. Not as Lords over our faith but as guides in the true belief And he that knows nothing of the Religion of the Fathers for his guidance and direction is most likely still to continue a childe in his religion Nor 3. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them Quicquid omnes vel plures uno eodemque sensu manifeste frequenter perseveranter velut quodam sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratcque habeatur Quicquid vero quamvis ille doctus sanâ—tus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. but had their particular errors and mistakes and in many particulars also 't is confessed they did contradict each other 'T is not therefore the affirmations and private opinions of particular persons we must look upon as the Doctrine of true Religion and true meaning of the Scriptures but the general and universal consent of all for that all should erre and fall from the truth is contrary to what our Lord hath promised who will undoubtedly be as good as his word Mat. 16.18 Vpon this rock I will build my Church and the gates of Hell shall never prevail against it and Mat. 28.20 I am with you alway even to the end of the world In a word in the interpretation of Scriptures and for the confirmation of holy truths thence deduced the authority of the ancient Fathers and Doctors of the Church is to be consulted and known for these reasons 1. Because they are certain and undeniable witnesses of what the Church and the people of Christ did in their respective times believe and hold for orthodox Doctrine If the same doctrine St. Augustine taught in Africk was also taught by St. Chrysostome in Greece by St. Ambrose in Italy by St. Hierome in Palestine and so in other places by holy and reverend Bishops and Pastors of the Church then this undoubtedly was the doctrine of the Church and thus were the holy Scriptures understood in those ages of the Church Ita intellexit Ambrosius ita Cyprianus c. Thus Ambrose thus Cyprian understood such or such a place of Scripture this had some weight in St. August time and St. Aug. opinion and there is no reason but that it should be of the same force still amongst us 'T is no way probable but that persons so eminent in learning and in piety so frequent in holy prayers and meditations in fastings and wailings so indefatigable in their studies and labours in the Word and Doctrine and who laid down their lives and fortunes for the doctrine they preached should more truly understand the Scriptures and the truth of Christian Religion then we who if there be any thing of Modesty and Humility in our hearts must confesse our selves far inferiour to them in the said gifts and graces of the holy Spirit Aug. Vsque adeo promiscuit imis summa longus dies c. Hath time so confounded all things is light so changed into darkness and darkness become light ut videant Pelagius c. that Haeretiques now are the only seers Et caeci sunt Hilarius Cyprianus Ambrosius And the learned pious Fathers of the Church become blinde The words are too much appliable to the Heretiques of the times 3. The judgement of the Fathers being so far remote from these times wherein we live must needs be impartial as to the controversies amongst us touching the interpretation of any texts of Scripture or doctrines therein delivered as being altogether disinterested and knowing nothing of our disputes and contestations thereabouts Aug. contra Julian Pelag Nullas nobiscum vel vobiscum amicitias attenderunt c. They were neither in friendship nor in community with us or with them who in this age are of a contrary opinion to us they were neither angry with us nor them neither did they pity either of us but what they found professed in the Church they faith fully preserved what they learned they taught and what they received from their fathers they delivered unto us their children and undoubtedly Survey of the pretended discipline as a learned man of our Church observes they that contemn the learned Fathers that went before them do but open a gap to their own discredit making way thereby to be contemned themselves by all those that shall come after 4. We cannot but reasonably imagine that those holy and learned persons who lived nearer the Apostles times should proportionably know better the Apostles meaning in their writings and the doctrine they preached then any of us who live so many hundred years since Iren. l. 3. ch 4. Therefore saith Irenaeus who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common is so perverted Vinc. Ler. as to be made speak for both sides whither shall we have recourse for satisfaction but to the ancient Churches of Christ in which the Apostles converst from thence to hear what the truth is viz. Quid Apostoli quid primi fideles quid eorum successores c. what the Apostles what their Disciples and successors what the primitive Saints and Martyrs Councels and Fathers have received taught and delivered unto others For what came the word of God our from you or came it unto you only 1 Cor. 14.36 Since the Word of God comes not first to us but by and from the Church it is delivered it followes that the sense and meaning of Gods word must not spring from our own heads but to be by and from the Church delivered together with the word The learned Doctor Whittaker in his disputes against the authority of the Church Whit. de sac Q. 3. con 1. c.
Spirit upon all flesh And your sons and your daughters shall prophesie c. This text must be understood with several limitations otherwise many dangerous and false consequences will ensue and such as are contrary to what in other places of Scripture is affirmed I will pour out of my Spirit not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not my Spirit himself for no flesh not all flesh can contain the Spirit of God Ad dive sa dona respicit non ad minutionem substantiae Gloss ordin in Loc. who filleth all the world and containeth all things Wisd 1. But of my Spirit i. e. of his gifts and graces even as beams from the light as heat from the fire or aâ— streams from this fountain of Truth 2. I will pour out Denoting indeed the liberal donation of spiritual gifts under the Gospel but yet with restriction to certain times and certain persons for not at all times neither upon all persons is the Spirit of God plentifully poured out when the holy Ghost visibly and miraculously descended upon the Apostles there was a plentiful pouring out so that they were filled with the Spirit vers 4. The gift of Tongues the gift of Prophesie to understand and open all mysteries the gift of healing all diseases the gift of miracles c. these and many other gifts were at this time after such a plentiful manner poured forth that there were some reliques some drops of this full measure remaining in the Church for 400 years after Thus it was then and 't was then necessary because the first publication and planting of the Gospel required extraordinary and more ample gifts and abilities for the effecting thereof But we must not look to see those daies of such extraordinary effusions to return again which is intimated in that they are called the last daies in the text as being the last time we must expect any such miraculous and immediate effusions or Revelations till the last day of all even that great and notable day of the Lord come vers 20. Although therefore this prophesie may in some general respects be extended to all the people of God yet particularly and after an especiall manner 't was fulfilled in the persons of the Apostles themselves and by S. Peter 't is here applyed unto them vers 15 16. And undoubtedly 't is high presumption in any man or sect of men to apply to themselves what was peculiar and proper to the divinely inspired Apostles and their hopes must needs be vain who wait for extraordinary inspirations upon misapplied promises and prophesies long since accomplisht Vpon all flesh Which 1. is not to be understood of all men promiscuously but of all such men of all nations and conditions as give up their names to become my sons and daughters to be called by and to call upon the name of the Lord to the hope of salvation for so the prophesie concludes Whoseever shall call on the name of the Lord shall be saved and so S. Peter concludes his Sermon upon this prophesie Repent and be baptized vers 38. Not all flesh but such only as are capable of the effusions of the Spirit and this limitation cuts off all Turks Jews Infidels Heretiques and Hypecrites for no such flesh have the Spirit of truth and holiness powred on them but are led by the spirit of error and wickednesse 2. All flesh cannot be meant of all Gods people neither as to the gift of prophesie and full understanding of the mysteries of godliness For so all good Christians men and women whether be they young or old children or servants must turn Prophets And all flesh as the reverend Andrewes must be cut out into Tongues which is a monstrous thing to imagine For if all the body of Christ were a Tongue where were the ears c. If all were Preachers where were the Hearers Such were not an orderly Church but a Babylon of confusion where the one heard not another therefore though it be said all flesh 't is not said all your sons and daughters shall prophesie but some shall do it for all some sons and some servants too i. e. some Jewes and some Gentiles some of all nations God gave some Apostles some Prophets c. And these must be of the male not of the female sex they are prohibited 1 Cor. 14.34 Let your women keep silence in the Churches If you demand how is the Spirit then upon all flesh 'T is upon all holy and good Christians but not upon all to prophesie all Gods people have in some measure the Spirit of grace and truth but that does not authorise them presently to turn speakers and teachers of others But doth not the Apostle say ye may all prophesie one by one 1 Cor. 14.31 1 Cor. 14.31 Ye all that is as many as be prophets but to think that all are so the Apostle holds it very absurd demanding with indignation Are all Apostles are all Prophets 1 Cor. 12.29 not so surely the gift must first be had and then letters of Administration taken before the operation or work of Prophesie be lawfully performed 'T is further alledg'd to the same purpose 1 Cor. 12.7 To every man is given the manifestation of the Spirit to profit withall 1 Cor. 12.7 whence 't is infer'd that both liberty of prophesying for the profit of our brethren and immediate Revelations or manifestations of the Spirit to that end are given to every man Answ By every man is not meant every particular person but every man that hath those gifts mentioned in the next words viz. The gifts of wisdome knowledge faith tongues c. hath them for this end given that he may profit and edifie the Church and people of God thereby And they are called The manifestations of the Spirit 1. Because they flow from the Spirit either extraordinarily or immediately as in the firster and primitive times of the Church or ordinarily and in the use of means in all ages since 2. Because by the help of these gifts we are enabled to manifest and clear the truth and true meaning of the Spirit in the word Joh. 1.9 That was the true light which lighteth every man that cometh into the world Joh. 1.9 From whence 't is urged That every man hath a light within him displayed from Christ the true light of the world whereunto if he give heed he shall not need any outward illuminations or instructions from men for this is the work of Christ himself and himself hath sufficiently done it Answ 'T is with all reverence and thankfulness acknowledged that Christ is the fountain of every perfect illumination Non quianullus est hominum qui non illuminatur sed quia nisi ab ipso nullus illuminatur Aug. Siâ—ut nemo à seipso esse sic nemo à seipso sapiens esse potest Beda whether natural spiritual or eternal But yet the words are not so to be understood as if every man
saith the Father were truly and fully enlightned immediately by Christ himself but that no man is enlightned but by him For as no man can be so no man can be wise or holy from himself but from Christ But as it is in the effusion of the natural light of the world there is Lux lumen and luminare There is 1. the light it self 2. The medium that receives it 3. The splendid bodies from whence 't is displaid so it is in the spiritual light of the Church There is 1. Lux the true light it self and this is Christ 2. Lumen the medium whereby our souls are enlightned by Christ and this is a lively faith such a faith as is both doctrinal and practical Joh. 12.46 I am come a light into the world that whosoever beleeveth on me should not abide in darknesse 3. Luminaria the lumiraries or personal lights by whose Ministery this light is imparted And these are the Apostles and Ministers of Christ in all ages to whom our Lord saith Ye are the light of the world Mat. 5.14 So that as every man is enlightned by Christ primarily and originally so by his Ministers also secondarily and instrumentally they are the earthen vessels that carry this heavenly treasure The Liminaries that convey unto others that light of Grace and Truth which from Christ they have received even as the Sun the Moon and the Stars are the conveyances of that material light which had its being before them And what the Psalmist speaks of the diffusion of the light of the heavens over the face of the whole earth Psal 19.4 is applyed by the Apostle to the Preachers of the Gospel Rom. 10.18 Their sound is gone out into all the earth and their words unto the ends of the world And for the more full understanding of this text 't is worthy observation that the words may as well if not more properly he rendred thus in English He is the true light who coming into the world lighteth every man applying as Grotius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is most agreeable with the context for it immediately followes He is in the world and as long as I am in the world I am the light thereof Joh. 9.5 And this was Christs principal errand into the world to give light to them that sit in darkness c. Luk. 1.79 1 Cor. 14.30 But if any thing be revealed to another that sitteth by 1 Cor. 14.30 let the first hold his peace whence 't is alledged that the people are capable of Revelations from heaven and may thereupon interrupt and sileâ—ce the Preacher that their Revelations may be heard Answ 'T is most true that every Preacher of the Gospel must yeeld all obedience to a divine Revelation and keep silence when God himself speaks by the mediate ministery of man or Angel but that no such immediate Revelation can be meant in this text is clear from the context the words immediately before are these Let the Prophets speak two or three and let the others judge whereupon it followes if any thing be revealed not immediately from heaven surely for that is not liable to humane judgement but as 't is vers 26. If any man hath a Revelation i. e. the gift of revealing or opening some Gospel Truth which is hid under the veile of some type figure or mystical expression in the Law For Evangelium est velatum in lege lex est revelata in Evangelio i. e. The Law and he hath the gift or Spirit of Revelation not who brings in new Revelations which under a dismal curse is forbidden but who can reveal and open the old who can pull the veile off Moses face who can open the Law with the Gospel key and finde Christ and the mysteries of salvation under the types and dark expressions of the Law and the Prophets And this is that which is also meant by the Spirit of Revelation Eph. 1.17 and may serve to clear that text also from the like false collection thence Eph. 1.17 Only we may again remember herewithall for the clearing of both these and all other texts alledged to the same purpose that this gift of Revelation was extraordinarily and by more immediate inspiration communicated to the Apostles and first preachers of the Gospel and therefore 't is called The spirit of Revelation which no Enthusiast without sacriledge can now pretend unto no more then he may to the gifts of Tongues miracles c. All which were peculiar to those primitive times being then necessary for that first planting of the Gospel and working of faith in the hearts of the hearers but are now and have long since ceased as being no further useful since the Gospel is planted and wee all professe to believe the same So that what the Father said of Miracles the same is true of the gifts of Tongues of Wisdome Miracula necessaria fucre priusquam crederet mundus ad hoc ut mundus credert Quisquis adlue prodigia ut credat inquirit magnum est ipse prodigium qui mundo credente nâ—m credit Aug. Rom. 8.9 Revelation and all extraordinary and immediate inspirations of the holy Ghost This were necessary before the world believed even to this end that the world might believe But he that now looks for such grounds of his faith as are extraordinary and miraculous is himself a miracle because he believes not with the rest of the world of Beleevers Other texts alledged for the proof of immediate inspiration are such wherein the inhabitation of Christ and his Spirit and our communion with them is expressed And Rom. 8.9 If any man have not the Spirit of Christ he is none of him And 1 Joh. 3.6 Whosoever abideth in him sinneth not And vers 24. Hereby know we that he abideth in us by the Spirit which he hath given us Rightly to understand which texts and the like expressions in all other texts and to free them from the false collections which Euthusiastical persons gather from them two things must be explained 1. What is meant by Christ being in us 2. What by the Spirit which he hath given us For the 1. By Christ being and abiding in us is meant that communion which all faithful souls have with Christ whereby they derive from Christ as branches from the vine the sap of nourishment and growth in Grace and obedience here unto the hopes of eternal Glory hereafter Joh. 15.4 5. Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine and ye are the branches c. But this mutual inhabitation of Christ in us and we in Christ is not * Nostra ipsius conjunctio nec miscet personas nec unit substantias sed affectus consociat confoederal voluntates Cypr. de coen dom
because they did seemingly contradict the dictates of their natural reason Of the 2. sort are all vicious sinful persons who are so wedded either to their carnal delights or to their worldly ends and interests that holiness humbleness self-denial taking up the crosse and the rest of such commands in the Gospel are altogether disrelished they are foolishnesse unto them For the 2. The things of the Spirit of God are reducible to two heads 1. Pia dogmata 2. Bona opera i. e. either 1. Holy doctrines to be believed Or 2. Good works to be performed The first are contradictory and seemingly foolish to the natural mans reason and judgement and the 2 d. to the natural mans affections and conversation And the reason is given because they are spiritually discerned For 1. The holy doctrines of Christiany many of them are above the reach of natural reason and only by the eye of faith which is a gift of the Spirit to be discerned 2. The good works by Christ in his Gospel enjoyned many of them are cross to the natural mans inclinations It must be a higher principle even the quickning grace of the Spirit that does open our eyes to discern them to be the way of blessednesse and so incline our hearts to yeeld obedience thereunto So that the truth delivered in the first part of this text consists of two branches or The natural man receives not the things of the Spirit of God two waies 1. In that the mysteries of the holy Christian faith are not discernible by the eye of natural reason 2. In that the Christian duties or good works of the Gospel are not relished not obeyed by men of meer natural affections and inclinations But he that is Spiritual judgeth all things The spiritual man is such a one 1. Whose understanding is enriched with the Gifts 2. Whose affections are rectified by the Graces of the Spirit Or 1. Whose natural reason looks into the things of the Spirit viz. the doctrines duties of Christianity with the eye of faith 2. Whose affections and desires are inclined hereunto by love and obedience He judgeth all things viz All those things of Gods Spirit which natural men judge to be foolish and contrarious to their reason and to their felicity he rightly judges to be most wise and most conducible to the attainment of that perfection and blessedness whereunto being after the image of God he is created Yet he himself is judged of no man As being above and out of the reach of the censures and judgements of natural men All whose censures and censorious detractions of him he values not as knowing them to be both rash and idle foolish and false 2 Cor. 4.3 But if our Gospel be hid it is hid to them that are lost Whence 't is alledged that the Gospel of Christ is clear and intelligible enough to the children of Gods election and heirs of the promise without the help or assistance of any humane learning Answ But the Apostle treats not in this place of the understanding but of the preaching of the Gospel affirming only that the word of God was not deceitfully handled but the truth thereof was made so manifest by the sincere preaching of the Apostles vers 2. that it remained dark and obscure to none but such as were in a lost condition men of an obstinate obdurate reprobate sense In whom as it followes vers 4. the God of this world hath blinded the mindes of them that beleeve not lest the light of the glorious Gospel of Christ who is the image of God should shine unto them And the Gospel is hid to them that are lost two waies 1. When they receive it not being plainly preached to them or approved to their conscience in the sight of God as in vers 2. Or else 2. When they do hear and receive it but not aright And men do not rightly receive the Gospel 1. When they do not acquiesce and rest in it as the undoubted way of life 2. When they do not readily obey and put in practise what the Gospel enjoyns and commands 3. When they persevere not are not constant in this faith and obedience To this text many more are urg'd wherein the priviledge of the Saints and servants of God as to the understanding of his will both mediately and immediately Psal 25.14 Mat. 5.8 Joh. 10.4 c. Ps 25.14 The secrâ—t of the Lord is with them that fear him and he will shew them his covenant Mat. 5.8 Blessed are the pure in spirit for they shall see God Christs sheep do know his voice and follow him but a stranger will they not follow neither do they know th' voice of strangers Joh. 10.4 5. with the places before remembred Mat. 11.25 2 Cor. 1.26 27. From which and many other places both of the old and new Testament 't is alledged that the elect the Saints holy and humble men and such as fear God have a secret teaching from God whereby they understand his Word and will without the help of humane learning they are that new Hierusalem which hath no need of the light of Sun Moon or candle but the Lord God is the light thereof Rev. 21. They are the Saints that know all things and need not that any should teach them And though they be illiterate yet do they know more of God then the Learned and great ones of the world whom the god of this world hath blinded that they cannot see Christ through the thicket of profane learning and unprofitable speculations To clear all which Texts from the false glosses which unlearned and unstable men have put upon them to patronize their own want of learning and inconstancy in the way of truth T is confessed 1. That only the pure and holy only such who are sanctified by the Spirit of Grace have the true and saving knowledge of God and of Jesus Christ But withall we must remember that there is a twofold knowledge of God and of Jesus Christ 1. The one doctrinal and speculative which is not ordinarily obtainable but in the use of outward means and the blessing of God thereupon 2. The other practical or the sanctified use of this doctrinal knowledge by the immediate influence of Gods Spirit upon the soul enquickning and perfecting the same in all obedience and holiness of life as the body is enquickned and animated by the soul And the former of these must ever precede and go before the later For all holiness and obedience to the will of God does presuppose the knowledge thereof Prius est Deum nosse posteà colere saith Lactantius no man can do the will of God that knowes it not nor make a sanctified use of that knowledge which he hath not obtained but as in the procreation of the natural man 1. The body is formed and then 2. The soul infused So of the spiritual man also 1. The body of sacred knowledge must be conceived and framed in the minde 2. The
soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things 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
persist in our errors Joh. 8.44 we are then of our father the Devil who as he was a lyar from the beginning and abode not in the truth so doth he obstinately abide for ever in the destructive and damnable errors of his waies Both this infelicity and also this sinfulness of error will more fully appear by considering and rightly understanding the nature of Heresie and Schism the two general heads whereunto all sinful error is reducible CHAP. II. Heresie the nature and ingredients thereof HEresie hath its denomination from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to chuse or follow by way of division and separation the which being continued and increased by perversness and obstinacy therein gives unto Heresie its perfection and compleatment The former is an error of the understanding the latter an exorbitancy of the will And thus both the Sententiarist and the Schoolman define an Heretique He is an Heretique who both erres in the Articles of holy faith through defect in his understanding and withal pertinaciously cleaves to such errors through the perverseness of his will From this general description of an Heretique and the nature of Heresie the particular ingredients whereof the cup of Heretical poyson is compounded will appear to be these 1. To be an Heretique is to erre in matters of faith not of Fact and in points of Doctrine not of Discipline the former distinguishes Heresie from sinfulness of life The latter opposes Heresie to Schism These points of faith are either 1. Fundamental such as are the grounds pillars and constituent parts of holy Christian Religion Or 2. Superstructive such clear and evident truthes as are built upon and by necessary consequence do flow from those grounds An error in the former is primarily and principally and in the latter secondarily and consequentially Heresie 2. He that in either of these respects erres in the most holy faith through ignorance misunderstanding or misinformation is not presently to be adjudged an Heretique untill this error in his understanding hath so infected his will and affection that he cleaves to this his private erroneous opinion even against the judgement of holy Catholick Church and the doctrine of Christ sufficiently made known unto him so the Father Qui in ecclesia Christi morbidum aliquid pravúmque sapiunt Aug. de civit dil l. 18. c. 51. si correpti ut sanum rectumque sapiant resistunt contumaciter c. They who in the Church of Christ do believe any pernicious doctrines and being instructed and admonisht to receive the sound and saving truth do yet pertinaciously persist in their errors and continue to defend them still without conversion and amendment are hereby become Heretiques of whom S. John 1 Joh. 1.19 They went out from us but they were not of us for if they had been of us they would no doubt have continued with us viz In the society of holy or thodox Christians And being gone out through the obstinate maintaining the delusions of their own heads they become saith the Father of the number of those enemies whom God permits for the trial of our faith and exercise of our charity And this particular ingredient of Heresie the same Father in one of his Epistles more fully cleareth thus Qui sâ—ntentiam suam quanvis falsam mulla peâ—tinacâ— animositate defendiâ— praeserâ—m quam non audacia suae praesumptionis peperit sed à seductis in errorem laâ—sis parentibus accepit Quaerit autem cauâ—â solicitudine veritatem corrigi paratus cum invenerit nequaquam est inter haretices deputandus Aug. Epist 162. He that defends his opinion though it be false with no perversness and animosity especially if it arise not from his own bold and sawcy presumption of mindâ— but from his erroneous and seduced guides and pasiors or parents he hath received it if with all carefulness and diligence he seek to know the Truth being of a ready and prepared heart to imbrace it when he shall sinde it such a person though he does erre in the most holy faith is not to be accounted an Heretique 3. The third ingredient then of Heretical poyson is the obstinate cleaving to an erroneous opinion or tenent in Religion contrary to the judgement of the universal Church So Isidore defines Heretiques to be such persons Isid de verbo Haetes who of their own heads depart from the judgement of the Church hammering out of their own brains false and perverse doctrines whereas saith he it is not lawful for us orthodox Christians to bring in any thing of our own heads nor yet to receive and believe what any others of their own heads have brought into the Church We have the Apostles of Christ for our Authors for even they brought in nothing of their own minde but the doctrine they received from Christ they faithfully published and preached to the world And though we saith the Apostle or an Angel from heaven should preach any other Gospel besides c. Gal. 1.18 From the Apostles the sound and saving Truth is received by the Church so that saith Irenaeus We ought not else where to seek the truth Non oportet adhuc quaerer apud alias veritatem quam facile est ab ecclesia sumere cum Apostoli quasi in depositonum dives plenissimè in ea conâ—ulerint omnia quae sunt veritatis ut omnis quicunq velit sumat ex ea potum vitae Irenae l. 3. c. 4. which in the Church may be easily found since the the Apostles have most fully treasur'd up therein as in a rich store-house all things that are of Truth so that whosoever list may thence take out the waters of life Therefore the Apostle styles the Church The pillar and ground of Truth 1 Tim. 2.15 The pillar Gloss ordin In se bene sustinens veritatem ne corruat licet tribuletur Upholding the Truth that it fall not though daily distressed by the gates or powers of hell whose instruments are Wolves without or Foxes within the one by open persecutions assailing the other by secret infectious opinions undermining the Truth but the Church like a pillar supports it and like the ground which God hath made to stand continually both upholds and holds forth the true faith and like a rock against the raging billowes of the sea stands it out against all the gusts of persecutions heresies and schismes which are as 't were that spiritual ammunition wherewith all the gates of hell are furnisht to fight against the Church of Christ and the most holy faith thereof But whilest we stand with the Church we shall not need to fear either the crafts or assaults of these ghostly enemies For upon a Rock Christ hath grounded his Church and the gates of hell shall never prevail against it Mat. 16.18 When any particular person then opposes his private spirit and judgement against the publique judgement and spirit of that Church whereof he is a member or when any particular
to silence some weak adversary then 't is the wisdome of the spirit in them which the wisdome of the flesh cannot resist Tell them of their folly and madness they say Christs own Apostle was accounted mad if they suffer according to law for their enormities then they say they suffer for righteousness sake nay their sins and delinquencies they would make appear to be pieties so subtil are all Hypocrites in the outward and nominal part of Religion that if it were possible they would deceive the very Elect and many thousands are deceived by their appearances of holiness and strictness of life but 't is such only who are somewhat infected with Hypocrisie as well as themselves therefore they are styl'd Wels without water clouds that are carried with a tempest 2 Pet. 2.17 For as empty clouds are most tossed by the winde so men that are religious only in religious names and religious talk and outward shew of Religion being not ballast with sincere devotion towards God and charity towards man such are they that are most apt to be tossed with every winde of doctrine 8. All errors and seditions in the most holy faith are generally thrown upon the grand impostor and father of lies the Devil who no question hath a great influence therein therefore cal'd The doctrines of devils and he and his Angels seducing spirits 1 Tim. 4.1 and all that are seduced the children of the wicked one Mat. 13.38 but yet withall we must know that if the voluntary sins of pride covetousnesse presumption c. did not first infect the minde his tares of Heresie and Schism could never take rooting there 't is of the corruptions of the mindes and manners of men that all Heresies are engendred and like the creatures of putrefaction to which heat and moisture gives a natural being so the filthy moisture or corruption of mens hearts quickned by the incessant operation of the evil spirit gives unto all Heresies their spiritual being and growth in the minde For wickedness saith the wise man doth alter the understanding and the bewitching of naughtiness doth obscure things that are honest Wisd 4.11 Sin saith Chrys doth so blinde the senses of sinners Chrys in Mat. 7. Hom. 19. that seeing not the waies of falshood and error they headlong themselves therein nor could ever any errors prevail ever man if sin had not made the way for first a man is blinded by his sins and then drawn away by the devil and seduced For error saith he begetteth not sins but sins beget and bring forth error CHAP. VI. The ends why God permits Heresies and Schismes ALmighty God as by his powerful word of nothing he hath made all things so doth he still not only uphold all things by the word of his power but most wisely govern order and dispose of all being the Master-wheel of all motions and the original cause of all actions and events whether they be good or evil of the good by his active and of the evil by his permissive providence as Amos 3.6 Shal there be any evil in the city and the Lord hath not done it Terra salutiferas herbas eademque nocentes Nutrit urticae proxima seaâ—e rosa est And as it is in the greater world all good and useful things have their contrary evils there are fruitful showres and the fatning dew of heaven and there are also harmful storms of hail and corrupt and infectious vapours There are trees of wholsome fruit and herbs for the use and nourishment both of man and beast and there are also both trees and herbs that are unwholsome and poysonous there are living creatures also both tame and wilde both such as are serviceable unto man and such also as are destructive fierce cruel and mischievous so in the lesser world also there is in the field of Gods Church both wheat and tares corn and chaffe both true and false Prophets the one the pillars of sound celestial soul-saying Truth the other the deceitful workers and Patrons of errors heresies and schisms Truth stands ever firm upon its own proper base and being supported by no other but it s own native excellency and vertue ever appears like it self in its own plain simple naked colours But Error being in it self crooked and deformed puts on the shape and ever appears in the likeness of holy truth following her steps to trip up her heels and take possession of her throne The very Philosophy of the Heathens was followed and undermin'd by false Philosophers and amongst the Jewes their circumcision and some other rites and ceremonies were imitated by the Arabians and other nations and yet the one were the worshippers of the true God herein and the others worshipped Idols And in the worship of the true God to that which is sound and sincere is opposed false counterfeit and hypocritical worship to the true and lawful Baptism is opposed unlawful and extraregular dipping to the commandements of God the traditions of men to the Apostles and faithful Ministers of Christ false Apostles and deceitful workers and in a word there is nothing of the most holy fath but by the cunning of the Devil working upon the corruptions of mens hearts something is forged in opposition thereunto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. lib. de resur No article of the Christian faith escaping the invasion of Heretiques and the corruption thereof by heretical and false positions the which will easily appear to every man that list to consult Philastrius Epiphanius Augustine Joh. Damscene who out of Ecclesiastical records have given the several catalogues of Heresies and Heretiques The Reasons why God is pleased to permit it should be so may be reduc'd to two general heads viz. 1. In respect of the faith it self 2. In respect of the professors thereof 1. In respect of the faith of Christ 1. The excellency thereof doth appear from the manifold assaults and machinations of the devil there against for were not the stedfast profession of the Christian faith and the conscientious practise thereof the way both of Gods acceptable service and of mans salvation the devil would never be so busie to corrupt and adulterate the same whose inveterate enmity both to God and man incites provokes him perpetually to deprave and falsifie the pure worship of the one and hinder the salvation of the other 2. The holy faith of Christ appears more pure sincere and illustrious by the test and opposition of heretical positions we read Numb 16.36 that the Lord commanded Moses to take the censers of those proud rebels which rose up against Moses and Aaron wherein they offered strange fire before the Lord and to make broad plates for a covering of the Altar for they offered them before the Lord therefore are they hallowed sc sanctificata in mortibus peccatorum Through the death of the offenders they were sanctified to be a memorial to the children of Israel to beware of the like schism insurrection
render all careful and conscientious Christians more diligent in sifting and searching out the truth and more careful also of what they hear and of what they receive for truth according to those several commands given Beware of false Prophets Mat. 7.15 Take heed how ye hear Luk. 8.18 And take heed what ye hear Mark 4.24 Try all things and hold fast that which is good 1 Thess 5.21 And beleeve not every spirit but try the spirits whether they be of God or no 1 Joh. 4.1 Therefore many false Prophets and false spirits there are and heretical assertions are interwoven with the Articles of the true faith that we might not grow dull and stupid and negligent and idle but be industrious vigilant and wary having our senses exercised to discern both good and evil and our understandings polished through the many exercitations and oppositions of untruths â—â—m 19. in Mat. 7. Because God would not have his servants without judgement saith Chrys not to be able to discern betwixt light and darkness therefore he sends them temptations and because he would not have them to perish through ignorance and negligence therefore he commands them to beware 3. For the exercise and trial as of our sincerity so of our courage and spiritual fortitude in the opposition and resistance we make against the assaults of Heresies is another end why God permits us to be assaulted by them there is no greater sign of our sincerity in the love and service of God then by being stedfast in his covenant Psal 78.37 one chief and principal part of which covenant is stedfastly to believe all the Articles of the Christian Faith from the which there is no man that loves the Lord with all his heart can be induced to swerve or go astray nor can all the machinations of the Devil or any sinful lusts of the world or of the flesh in this respect prevail against him For he that is verè pius est verè fortis True and sound piety never wants courage to defend the Truth and true courage through divine assistance is ever accompanied with constancy and victory over all temptations This is commanded Deut. 13.1 If there arise a false Prophet thou shalt not hearken to the words of that Prophet And the reason is rendred why such should arise and why thou should not hearken unto them vers 3. For the Lord your God proveth you to know whether you love the Lord your God with all your heart c. q. d. If you truly love the Lord it will appear by the opposition to whatsoever does corrupt or deprave the waies of his worship God sends not temptations that we should hearken and yeeld unto them but that our love to him might appear by our resistance and vanquishment of them And our weapons in this spiritual warfare are fervent importunate prayes arising from a true sincere and sound piety and devotion of soul The Lord is nigh unto all them that call upon him to all that call upon him in truth He will fulfil the desire of them that fear him he also will hear their cry and will save them Psal 145.28 29. He will save them out of the windings and subtil waies of error and deceit who truly love and fear him and in the sincerity of their souls call upon him For God is faithful and will not suffer you to be tempted above that you are able but will even give the issue with the temptation that they may be able to bear it 1. Cor. 10.13 Vel cadere non sinit vel à casu erigit Gloss in loc either God suffers not the righteous to be moved Psal 55.22 Or if he fall yet shall he rise again for the Lord upholdeth him with his hand Qui tentanti dat licentiam tentato dat misericordiam The same God who suffers the tempter supports the tempted also and against the temptations of false Prophets upholds the true faithful soul that loves the Lord his God with all his heart with all his might 4. As our love to God so our love to our neighbour also is exercised and tryed by the permission of Heresies amongst us And this 1. By our readiness to instruct the ignorant and strengthen the weak that they be not seduced and ensnared by them Rom. 14.1 Him that is weak in the faith receive ye but not to doubtful disputations 2. Before endevours in the use of all possible means to bring into the way of Truth all such as have erred and are deceived proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25 26. 3. By your prayers for them that God would open their eyes to understand the truth and relinquish their errors that they may be converted and be healed Jam. 5.16 Praying one for another that ye may be healed 5. For the exercise of our patience and meekness For all Heretiques and Schismatiques whatsoever do generally and for the most part assume to themselves to be the only Church and people of God and all others besides themselves to be reprobates and castawaies whom therefore where they have power they constantly persecute and afflict and where outward power is wanting they shew their inward malice by bitter railings revilings and uncharitable censures and condemnations of them All which God permits for the exercise of our patience meekness and Christian moderation that being reviled we revile not again not rendring evill for evill nor railing for railing but contrariwise blessing and earnestly praying for their conversion who as earnestly wish for our confusion and this both according to the command and example of our blessed Lord and Master Mat. 5.44 But I say unto you love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you CHAP. VII Of the danger of Heresie and Shism THE most holy God as he is infinite in mercy so in justice for as well wrath as mercy cometh from him and his indignation resteth upon sinners 't is of his mercy that all things work together for good to them that love him Etians peccata saith the Father ever their sins whilest truly repented do work to their greater Humiliation and more careful conscienciousness of their waies and so their errors also do work both for their trial of and confirmation in the most holy faith 'T is of his justice that evill doth haunt the wicked person to his ruine both the evil of sin and the evil of error leaves not the wicked person till he be ceased with the evill of punishâ—ent either temporal or eternal hence it comes to pass that Heresie is both profitable and dangerous as S. Chrys observes Chry. Horn. 19. in Mat. 7. 't is useful and profitable in that thereby the truly faithfull are sifted tryed and known from the light giddy
laid in the right understanding and firm adherence to the principles of holy Religion Now the general ground and foundation of all holy and saving Truth is the word of God or the divinely inspired writings of Moses and the Prophets in the old and of Christ and his Apostles in the new Testament Ye are built upon the foundation of the Prophets and Apostles Jesus Christ himself being the head corner stone Eph. 2.20 But although all things contained in the holy Scriptures be infallibly true and in some respect or other usefull and edifying yet all are not therefore fundamentall Truths Those principles of holy truth contained in the Scriptures which are fundamental are according to the doctrine of the Church reduced to five Heads 1. Repentance 2. Faith Ch. catec 3. Obedience 4. Prayer 5. Sacraments If any winde of doctrine move us from off any of the grounds our souls must needs suffer the shipwrack of holy Truth and be split upon the rocks of false erroneous opinions As to these principles therefore these particular rules must be observed for the avoiding of errors 1. And first for Repentance which is termed the foundation of Christian Doctrine Heb. 6.1 He that will not build but upon what is the foundation of truth must not admit of any opinion whatsoever that shall take him off from the constant confession of his sins with all humility and godly sorrow remembring that there is not a just man upon earth that doth good and sinneth not Eccl. 7.20 And the only means left us to recover our selves out of the snares of sin is by Repentance to wash our hearts with the tears of godly sorrow for sin to empty our souls of them by confession and make them clean by more stedfast purposes and strong resistance against all temptations unto sin And this is the first part of that Baptismal vow or of that covenant we made with God when any of us by holy and lawful Baptism were admitted into the bosome of his Church even to forsake the devil and all his works the pomps and vanities of this wicked world and all the sinful lusts of the flesh or manfully to sight under the banner of Christ against the devil the world and the flesh which is no other but to adhere to the doctrine and to continue in the practise of true Repentance 2. As to Faith which is joyned with Repentance as another essential part of the same foundation of Truth Heb. 6.1 't is necessary for the avoiding of Errors to admit of no opinion relating to Religion that is not agreeable to those Articles of the Christian faith summarily exprest in the Apostles Creed which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or form of sound words in faith Symbolum Apâ—slorum est râ—gula fidei vestrae brevis grandis braevis numâ—ro verborum graâ—dis pondere sentâ—ntâ—arum Aug. de Temp. we are commanded to hold fast 2 Tim. 1.13 That modell of faith once given to Saints we are commanded earnestly to contend for Jud. 3. The Apostles Creed saith S. Aug. is the rule of your faith which is though short yet weighty short in the number of words but weighty in sentences or the several articles thereof The Gospel of Christ is indeed the grand Rule of faith whereof this lesser Rule the Apostles Creed is the sum and Epitome And he that gees besides and not according to the Rule of faith goes not forward in the way but backward from the way of Truth 3. As to Obedience To entertain no opinion that agrees not with that all-perfect rule of Righteousness the Decalogue or ten Commandements of the moral Law for whatsoever shall oppose thwart make void or any way take off our obedience to any of Gods Commandements is to be rejected as false and erroneous Whosoever saith our Lord shall break one of these least Commandements and teach men so to do he shall be called least in the Kingdome of heaven that is saith the Glosse the most despised in the Church of Christ Minimus in râ—gno h. c. dâ—spectissimuâ— in ecclesia quia decidit à side Lir. in loc and the reason is given because he is saln from the faith he is lapst into error which is expresly asserted by S. John Hereby we are sure we know God if we keep his commandements he that saith he knowes God and keepeth not his commandements is a lyar and the truth is not in him 1 Joh. 2.3 4. And in order to this Rule 't is necessary also to admit of no opinion that tends to the breach of either of those general Rules of Charity which is the fulfilling of the Law viz. To love God above all and thy neighbour as thy self for on these two hang all the Law and the Prophets Mat. 22.37 c. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love to the advancement of Gods glory and the promoting of his service both inward and outward As also whatsoever 2. tends not to the maintenance of love and unity justice and charity innocence and beneficence towards our neighbors is not to be entertained as a beam shining from the light of holy Truth but as a slash of illusion suggested by the spirit of Error Hereby shall all men know that you are my disciples if ye love one another Joh. 13.35 He omits saith the Father the gift of Miracles Tongues Prophesies Aug. Knowledge to understand all mysteries Faith to remove mountains by none of those but by your charity you shall be known to be my disciples 6 As to the doctrine of Prayer That we admit of no opinion that shall take us off either from the frequent and fervent use of holy Prayers in general or more particularly from the use of the Lords Prayer the which is not only commanded by our Lord to be used when we pray Luk. 11.2 but by the which also we do communicate in our prayers with all holy orthodox Christians there being no time when ever we do use this prayer but many thousands of pious persons are at the same time powring forth their souls unto God in the words of the same prayer To neglect therefore much more to despise the use of this prayer if it be not a piece of disobedience to the plain and positive command of Christ and so a branch of Hecesie yet 't is a depriving our selves of the greatest benefit of the Communions of Saints and so a branch of Schism 7. As to the Sacraments that we reject what ever doth either obstruct the use or deny the efficacy either of Baptism or the Supper of the Lord Mat 26 26 27. c 28 1â— Joh. 6.51.53 Act. 2.38 The use thereof being positively commanded and the efficacy thereof as positively asserted by Christ himself These being also the seales of the covenant of grace Baptism the seale of our admission and the Eucharist of our confirmation in the
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
conform to his example He had his feigned Visions Paulus Odor bornius in vita qâ—at l. 2. and Revelations also and yet a greater Tyrant and a more bloudy villain Christendome hath not seen The Scribes and Pharisees of the Jewish Church and the Novatians and Donatists of the Christian were far greater pretenders to piety and strictness of life then the truly orthodox of either Church and yet very great and notorious Schismatiques Not to be cousened therefore with fair and goodly pretences of any party or sect of men how seemingly holy and zealous soever and pretending that they have Christ that they have the Spirit that they only are in the right when they are deeply involv'd in an abysse of errors our Lord hath fore-arm'd us with sound and saving counsell Mat. 24.23 c. Then if any shall say unto you Lo here is Christ or lo there believe it not for there shall arise false Christs and false Prophets Wherefore if they shall say Behold he is in the desert goe not forth behold he is in the secret chambers believe it not for as the lightning cometh out of the East and shineth unto the West so shall the comming of the Son of man be Two rules for the avoiding infection by false Prophets under specious pretences are hence observable Habet unaquaecunque Haeresis vel certas mundi partes unde dâ— ecce hic ecce illâ—c 1. Every Heresie saith the Glosse is limited to some particular parts of the world and the infection is not universally diffused therefore 't is said Lo here or lo there If any man then shall limit Christ to his particular Church much lesse to his particular sect or fraternity believe it not for such are false Christs and false Prophets For the Truth displaid from Christ the Sun of righteousnesse Ne crâ—datur schismaticis nomine autem oâ—ientis occidentis totum orhem designat Gloss ordin like the light of the heaven is diffused from East to West or spread over the face of the whole earth which renders the Church i. e. all sound and sincere professors of the Truth as well Catholique as Holy Vel in occultis aut obscuris conventiculis curiositatem hominum decipit haeresiâ— Id. 2. Heresie and Schism seek out obscure and retired places and begin in conventicles and private meetings therefore 't is said Behold he is in the deserâ— behold he is in the secret chambers So the Apostle of deceivers also they creep into houses and lead captive silly women c. 2 Tim. 3.6 But Veritas non quaerit angulos Truth seeketh no lurking holes is not ashamed to appear in publique being like the light that shineth from East to West open free and manifest to all except forc't to retirement by persecution and violence 9. For the avoiding of errors 't will be necessary to observe further that a Truth is not to be disbelieved or rejected because 't is profest by lewd and licentious persons or maintained by a Church and people that are in other respects erroneous and misguided For Truth is Truth by what mouth soever it bee spoken and 't is the more confirmed to be Truth because 't is even by the enemies of Truth attested to be so The unwary neglect of this rule hath not been the least in let to manifold errors for 't is too usual with many to object both against orthodox truths and ecclesiastical orders on the one hand that this or that the Papists hold and against a strict careful conscientious life on the other that thus and thus the Puritans profess Hence many truths have been rejected for errors and many decent useful orders customes ceremonies and necessary acts of discipline have been cryed down as superstitious idolatrous and antichristian and the sacred body of religion it self is almost wholly turned out of the Church under the style of Popery Nor hath that piety and integrity of life which is required of particular persons escap'd better but under the notion of Puritanism hath been too much banisht from the lives and manners of men for fear of being branded with the guilt of Schism faction and separation 10 He that will not unawares headlong himself into the gulph of error must not presume upon any extraordinary infusion of Gifts and Graces from above but in all humility wait upon God in the use of means and the careful improvement of what gifts and graces he hath already received It is the manner of Heretiques and Hypocrites saith a learned man ever to pretend to high lights of the Spirit and to finde new Joh. Cast and unheard of waies of walking with God slighting all that is common though never so commendable and catching at all that is curious though never so dangerous and thus they lose themselves in their chymerical conceptions and pretending to refine ancient piety and truth are puft up with secret pride and presumption and grasp nothing but froth and vanity That there are such things as Extasies and more then ordinary ravishments of spirit and infusions of divine gifts and qualifications is not doubted but such supereminences only superexcellent souls are capable of neither yet are they afforded to all pious devout and heavenly minded persons that so none may presume to depend upon them but that every man should keep his station and walk humbly with his God not relying upon extraordinary inspirations in the neglect of ordinary means which is in many respects destructive and dangerous as in the former Treatise And although it be most true that the conversion of every man to the truth being a work of the Spirit is therefore sudden and at one instant or moment of time begotten and wrought in the soul yet notwithstanding our progress towards perfection and bliss in the waies of Truth and Holiness goes on step by step leisurely and by degrees The pathes of the just are as the shining light which shineth more and more to the perfect day Prov. 4.18 Both the knowledge of the Truth and the practise of holiness begins with dawnings like the light of the day all darkness of ignorance and sin being not presently and in the same instant dispel'd and scattered but by little and little the light of Grace and Truth increaseth and still more and more clearly shineth towards perfection and we ascend from gift to gift and from grace to grace as the Sun mounts up by degrees to the vertical point not unlike the motions of the Angels upon Jacobs ladder Gen. 18.12 who although they had wings did not suddenly fly up and down but ascended and descended step by step so saith the Apostle Adde to your faith vertue to vertue knowledge and to knowledge temperance c. 2 Pet. 1.5 There be many now adaies wherein dissimulation and presumption so generally reigns who like to those heretical Messalians of old pretend to that perfection as to be above ordinances and means And although it be true that some few