A DISCOURSE OF THE HOLY SPIRIT, His Workings and Impressions ON THE SOULS of MEN. With large Additionals. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rectum est Index sui & obliqui. London, Printed by E. Cotes for R. Royston at the Angel in Ivy-lane, 1656. To the truly virtuous The Lady Rebecca Bindlosse. Madam, THis following Discourse of the Holy Ghost, his impressions and workings on the soul of man, was first intended only for private satisfaction to your Ladyship's pious desires; That being well grounded in the Orthodox Doctrine, and having a right understanding of the true Spirit of God, it might be as an impregnable bulwark against so many suggestions and temptations of the false and deceitful spirit: For the mind of man, being either devoid of the Spirit of Grace and Holiness; or else of a right understanding of the things of God's Spirit, who is the Fountain both of Grace and Truth; is too apt and prone to close with the suggestions of the evil spirit, who is the author and promoter of sinfulness and error: Never Age produced so many spiritual Monsters, as this wherein we live. And I think few parts of England be so much infected with them, as these Northern parts be. They were very impudent and daring, when they adventured to tempt your virtuous mind, and by enticing words to allure your good opinion of them; as full well knowing, if they could but have effected thus much, to have made you not an enemy to their proceed, though you did not close with them, it would have given much lustre and credit to their erroneous Sect: But God be praised that you are better grounded, then to be proselyted by such Ignoramo's; better resolved then to be taken with such shallow delusions, which a good Christian with half an eye unprejudiced, may easily see through. It is your goodness (for, Bonum quo melius eo communius) to desire the public communication of this short Discourse of the Spirit, as a Doctrine both seasonable in respect of the many spreading infectious Errors, so much prevailing amongst us; and also necessary, as an antidote against that contagion which issuing out of the mouth of Hell presumes most impudently and impiously to hid its venom under the name and title of the Holy Spirit: I could wish the Doctrine were for this end, more fully and satisfactorily cleared to the minds of men by the Pen of some more Judicious Writer; This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies, and himself one of the meanest of the faithful and obedient sons of the Church: The small acceptance it shall find in the world, will be derived from your white Name and Virtue: in which Sanctuary it may escape the black-mouthed Detractions of the Censorious, and rest secure of the good acceptance, if not benefit of others. May you be every day more happy in the increase of all Christian virtues, growing up in the knowledge of God, and persevering in the constant Profession of his holy Truth, and conscientious practice of the same, till you arrive at the Haven of true Happiness. This (Madam) shall be the constant endeavour, and is the daily prayer Of your most faithful and affectionate Servant in Christ, R. Sherlock. ERRATAS. Pag. Lin. Read. 1 9 what 7 9 substance 21 20 pastionis 58 9 conservation 74 5 a voice 9 the wind 10 His will into their hearts 88 2 15 ch. 91 17 to be offered 95 13 unlawful 96 17 to become 98 31 world 101 3 when 102 25 reciteth 104 5 our 106 4 unlearned 8 learning 14 who were honoured 107 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 124 14 watch 124 35 enmity 127 18 acts 128 11 conscious 145 8 Maximilla 148 5 no need of teaching 156 11 these. 158 3 to 171 9 I 8 Levit. 173 22 not necessary 179 19 thus 193 1 to be contentious 30 sick 201 32 Photinus. 212 13 by our 18 our 213 5 even 225 34 these 231 15 from 234 18 your The Introduction and general Heads of the ensuing Discourse. NO Age hath ever brought forth more pretenders to the Spirit of God, than this wherein we live: And amongst this Generation, there be many so ignorant, that they know not what they mean by that Spirit, whereunto they so much pretend: but blindfolded suffer themselves to be led by they know not whom, and with the hoodwinked Samaritans, they worship they know not whom. Joh. 4.32. Whose ignorance accompanied with excessive pride of heart, which makes their ignorance the greater, that through pride they will not know, or acknowledge it: upon this ground the Devil hath sown his crop and reaped his Harvest, even the cursed tares of many and strong delusions: for that subtle Serpent full well knows how both easily and powerfully to insinuate his Lies and Errors into minds unsettled, and not grounded in the knowledge of the Truth; So that most truly is that complaint of the Lord by his Prophet Hosea verified of this people, Hos. 4.6. Hos. 4.6. My people are destroyed for lack of knowledge; even for lack of what they so much boast of; That grand Enemy the Prince of Lies, hath taken them in the very Net themselves have made, even in the snare of self-conceited knowledge, and holiness, whilst supposing themselves wise they became fools. Rom. 1.22. And pretending to the Spirit of God, whom they rightly know not, they are entrapped by the Spirit of Error: and miserably seduced to the ruin of their souls. Hence it is (chief, though not only hence) through ignorance intermixed with pride, that the Devil hath made so great a harvest of tares overgrowing and choking the pure wheat of Truth: Mat. 13.25 No Age of the Church having ever been so fruitful in Heresies and Errors; whilst the ever blessed Name of the Spirit of God is abused, by persons most impudently pretending to him, that yet remain ignorant of him; for had they known this Lord of life, it had not been possible the spirit of Delusion could have prevailed so far with them, as to infix so many Lies, Impostures and Blasphemies upon his score; as therefore Saint Paul directed the Athenians to the knowledge of the true God, Act. 17.23. whom they ignorantly worshipped, and so their pious intentions through ignorance degenerated into gross Idolatries; so it cannot but be an office both seasonable and charitable, as also of great benefit, and present necessity, plainly to set down and deliver the true Orthodoxal Doctrine of the Holy Ghost, his Impressions and Workings on the souls of man, that so men may have a right understanding of this ever Blessed Person of the the Godhead so much mistaken, and his Sacred Name (to the high offence of his Majesty) so much profaned by impudent and false pretences. The Doctrine of the Holy Ghost in respect both of his Person and Office, is by the Nicene Creed thus clearly and fully set down, I believe in the Holy Ghost, the Lord and giver of life, who proceedeth both from the Father and the Son, who together with the Father and the Son is worshipped and glorified, who spoke by the Prophets. To give you my Comment upon this Text, were but to hold a candle to the Sun, the Doctrine delivered is so clear and perspicuous. All that can be said upon this Article of our Christian Faith is reducible to four heads. 1. Of the Person of the Holy Ghost in himself. 2. Of his Office or Workings on the minds of men. 3. Of the trial of the true from false spirits. 4. Of the means to be made partakers of the Spirit of Truth. The two first are doctrinal and speculative points, for the rectifying and fitting the understanding rightly to conceive and believe aright this Article of Christian Faith. The two last are practical and applicatory for the guidance of our actions and Christian performances according to this belief. And may this ever blessed Spirit of God inspire and direct me to write, and all that read to understand, the divine, and celestial Doctrine both of his Person, and Office, to the illumination, and sanctification of our souls here, as the way to eternal salvation hereafter. A DISCOURSE OF THE Holy Spirit. CHAP. I. Of the Person of the Holy Ghost in himself. THE more clearly to understand the Doctrine of the Spirit of God, it will be necessary to use the light of some distinctions, for so the naked and plain truth of any thing is most clearly and distinctly seen, when namely, 'tis divided and distinguished from its conjunction with other things of the same or the like name and nature; which is the ground of that old Maxim, Qui bene distinguit bene docet, The way to teach well, or clearly to deliver any truth, is rightly to distinguish that truth from other truths that are of near affinity thereunto either in name or nature; or in the words of the Apostle, which is the language of the Spirit of Truth, Rightly to divide the word of Truth, 2 Tim. 2.15. 2 Tim. 2.15. which was one of those many qualifications of the Apostles of Christ, wherewithal they were immediately inspired by this Spirit of Truth, for the propagation of the Gospel; intimated in that he descended from heaven upon them, in cloven or divided Tongues. And first that we mistake not the creature for the Creator, 1. Distinct. God over all blessed for ever, we must remember that a Spirit is either Create or Increate: or more plainly, sometimes the word Spirit is in holy Scripture applied to the creature, sometimes to the Creator. There are several kinds of created spirits; as 1. Those glorious Inhabitants of the highest Heavens, the holy and blessed Angels: Heb. 1.14. Are they not all ministering spirits, etc. Heb. 1.14. 2. Those cursed inhabitants of the nether Hell, the chained Devils, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle styles them, Ephes. 6.12. Ephes. 6.12. Spiritual wickednesses, or wicked spirits. 3. The souls of men, which quicken and enliven these our frail and mortal bodies, every man being composed of two natures, a body and a soul, Gen. 2.7. or flesh and spirit. Gen. 2.7. And the Lord God form man of the dust of the earth, meaning his body, and breathed into his Nostrils the breath of life, meaning his soul, and so man became a living soul, or living by his soul or spirit, created, or infused by God, into his earthly body. 4. The life and animation of each sensitive creature; therefore we read, Psal. 150.6. Let every thing that hath breath, Psal. 150.6. or spirit, praise the Lord: All these are several kinds of created spirits, some more, some less pure, fine and spiritual. But there is an increated Spirit also, who being neither made nor created in himself, is the great Maker and Creator of all spirits, and of all things; who being the prime Fountain and Original of all beings, is so eminent and transcendent a Being, that as he is in himself he only knows himself; nor is it possible for us, or any creatures, who derive their being from him, to attain the perfect knowledge of him; and therefore is he pleased in his holy Word, wherein he reveals himself unto us, to describe himself by the names and properties of his excellent and most eminent kind of creatures, which are spirits, so that God is termed a Spirit Analogically, because Angels or Spirits are the purest, finest, quickest, and most active and intelligent beings. But that we may not rank God with Angels or Spirits: (for he hath no match or equal) we must learn this one general rule in Divinity: Whatsoever is spoken of God in the Scriptures, and withal is appliable to any creature, must be understood of God eminenter, by way of eminency and transcendency, as the Prototype and grand Exemplar of that perfection which is applied to the creature: As here Angels are Spirits, and the souls of men are spirits, but God is not a Spirit as they are spirits, for he is the Fountain, the Original and all perfect pattern of the Perfection and Purity of all created spirits: therefore termed the God of the spirits of all flesh, Numb. 22 16. Heb. 12.9 Numb. 22.16. and the Father of spirits, Heb. 12.9. That we may according to the Catholic Faith worship one God in Trinity, and the Trinity in Unity, 2. Distinct. neither confounding the Persons, nor dividing the Substance; we must rightly distinguish betwixt the Subsistence and the Persons, or betwixt the Essence and Substance of God: which is necessarily to be remembered and observed in relation to the Article of Faith in hand: for sometimes God is termed a Spirit Essentially, in respect of his essence, nature, or Godhead: Sometimes Personally, the term being applied to this or that particular person of the Godhead: 1. Joh. 4.24. Essentially, Joh. 4.24. God is a Spirit, (that is, he is such a God whose essence, nature, or being is eminently and transcendently pure and spiritual). 2. Personally, Mat. 3.16. Mat. 4.1. Ephes. 4.30. so here and in many other places the term is peculiarly appropriated and applied to the third Person of the Trinity, who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy Spirit, or the Holy Ghost, for Ghost and Spirit is the same, the one an old English word, the other a Latin. This Name and Attribute the Holy Spirit, as it is particularly applied to the third Person of the Trinity, expresseth and sets forth unto us his Person and Office, his Personal subsistence in himself, and his Office or working in relation to us. 1. His Person in the term Spirit. 2. His Office in the Attribute Holy; Sanctus dicitur, quiae sanctificat, & Spiritus, quia spiratus. He is called the Holy Ghost from his Office, which is to sanctify, or make holy, and the Spirit from his Person, which is spired or proceeding. First, the Holy] not holy only in respect of his Person, as is also the Father and the Son, which is employed in that celestial Trisagion perpetually sung by the Choir of Heaven, to the glory of this ever blessed Trinity, Esai. 6.3. Holy, holy, holy Lord God of hosts, etc. Holy three times to denote the holiness of all the three Persons of the Godhead, Holy Father, Holy Son, Holy Ghost: But the Holy particularly and peculiarly in respect of his Office, which is to sanctify and hollow most especially the hearts of men; as to God the Father is appropriate the Work of Creation, who is therefore called the Almighty; the Omnipotence or Almightiness of God being most apparent in the Creation of all things: And as to God the Son is appropriate the work of Redemption, who is therefore called the word of God, Joh. 1.1. and the wisdom of the Father, 1 Cor. 1.24. God's manifold Wisdom being made apparent in the Redemption of mankind: for it is a mystery which the very Angels themselves desire to look into, 1 Pet. 1.12. Even so the work of Sanctification is appropriated to the Holy Ghost, who is therefore called the Holy One: God's holiness being most apparent in purifying and sanctifying the unhallowed souls of men. Isai. 10.17. And the light of Israel shall be for a fire, and his Holy One for a flame: Spiritus Sanctus est lumen illuminans, sanctus sanctificans, ●onav. flammáque inflammen, The holy Ghost is that Divine light which illuminates our darkened understandings; that Holy One who sanctifies our souls, and polluted hearts; that sacred and celestial fire, which inflames our cold earthly affections, even as of old he enlightened, sanctified, and inflamed the minds of the Apostles of Christ, which was signified by his Descension, not only with a rushing wind, which purifies and cleanses, but also in Tongues of fire, which warms and enlightens, Act. 2.23. The Spirit] not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of a spiritual Nature, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit, expressing his Personal Essence received from the Father, and from the Son, by spiration and procession: Even as the second Person of the Trinity, receives his personal Essence from the Father only, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by Generation, and is therefore called the Son of God. The Son is of the Father alone, not made, nor created, but begotten: So the Holy Ghost receives his Personal Essence from the Father and from the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by procession or spiration; and is therefore termed the Spirit of God. The Holy Ghost is from the Father and from the Son, not made, nor created, nor begotten, but proceeding; proceeding from the Father, Joh. 15.26. Gal. 2.6. Rom. 8.14. and therefore often termed the Spirit of the Father: proceeding from the Son, and therefore often termed the Spirit of the Son: proceeding both from the Father and the Son, and therefore termed the Spirit of God. And yet further in either of these terms, the Holy, and the Spirit, both the Personal Essence, and also the Office of the Holy Ghost is employed: For 1. he is therefore called the Holy, not only in respect of his Office, as before, Lib. 2. cap. 3. but also in respect of his Personal Essence; for therefore saith Isidore in his Originals is he called the Holy, because he is the Coessential and Consubstantial holiness of the Father and the Son. 2. He is therefore termed the Spirit not only in respect of his personal Essence as before: but also in respect of his Office, which is to inspire and infuse his divine and celestial blessings into the souls of men. And from the name also of this divine Person, [the Spirit] we are to take notice, and firmly believe: That the Holy Ghost is of the same essence, and consubstantial with the Father, and the Son, and in all respects coaequal, and coaeternal: so that as the Father is God, and the Son is God, so the Holy Ghost is God; and as the Father is Almighty, and the Son Almighty, so is the Holy Ghost Almighty: and so of all the other Attributes of the Godhead: whereupon all acts of divine worship also are equally due to the Holy Ghost as to the Father, and the Son: Who together with the Father and the Son, is worshipped and glorified. The difference betwixt this Holy Spirit, and the other sacred Persons of the Godhead consists in 3 particulars. 1. That he is the third or last person of the Godhead: the third not in dignity, but in order only; not in diversity of essence, or inaequality of majesty, but in order of subsisting: which against Arrians, Socinians, etc. is firmly to be believed according to that Decree of the third Toledan Council, Quicunque Spiritum sanctum non credit, aut non crediderit à Patre & Filio procedere, eumque non dixerit Patri & Filio coaeternum esse, & coessentialem, anathema sit: that is, whosoever doth not believe the Holy Ghost (viz. to be a real true subsisting person) and doth not believe him also to proceed from the Father, and the Son, and to be with the Father, and the Son coaeternal, and consubstantial: Let him be accursed. 2. The second Difference, is the way of this holy Persons subsisting, viz. By spiration from the Father, and the Son: Touching the manner whereof, we must say as the Prophet Isaiah doth of the Sons generation from the Father, Isai. 53.8. Who shall declare his generation? 'Tis not only ineffable, not to be declared, but unconceivable also: The heart of man conceives it not, neither can the tongue of men or Angels express it. Inter illam generationem & hanc processionem distinguere nescio, non valeo, Aug. non sufficio, quia & illa, & ista est ineffabilis, (that is) to distinguish betwixt the Generation of God the Son, and the Procession of God the Holy Ghost is impossible, because both the one and other be for the manner thereof unspeakable. 3. But thirdly, Isid. ibid. Hoc autem interest, saith Isidore, inter nascentem filium, etc. betwixt the Son of God's generation, and the Spirit of God's procession, there is this difference indeed, That the Son is from the Father alone; but the Holy Ghost is both from the Father and the Son; prooedens, non genitus, etc. proceeding, not begotten, to distinguish him from the Son; proceeding, not unbegotten, to distinguish him from the Father; the which we are to observe, lest contrary to the true Catholic Faith, we should admit either of two Sons, or two Fathers in the ever blessed Trinity; or any way confound the several Persons therein, as if they were not distinct each from other really, but nominally only, and in relation to us, which was the error of the Patripassians and others, struck at by that clause of the Athanasian Creed; so there is one Father, not three Fathers, one Son, not three Sons, one Holy Gh●st, not three Holy Ghosts. Thirdly, 3. Distinct. that we may not confound the Person, and the Office of this ever blessed Spirit of God, but rightly understand what is meant, by receiving the holy Ghost, being filled with the Holy Ghost; Act. 9.2. Psal. 2.4. Heb. 6.4. and made partakers of the Holy Ghost; and all Scriptures which speak of having the Spirit, being endued with the Spirit, and the like, we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit, and the impressions or workings of this Spirit upon the minds of men. Rac. catec. It was the error of the Macedonians, Samosatenians of old, and of Socinians of late: that by the Spirit of God is meant no other but virtus seu efficacia, quâ homines fideles sanctificantur & divinis usibus consecrantur, i. e. That virtue or efficacy, whereby faithful men are sanctified, and consecrate to divine offices. And opposite to this extreme, many now a days run into the other, mistaking, and misterming the efficacies, and virtues of the Spirit, for the person of the Spirit himself: the holy orthodox truth lies couched up betwixt these two extremes, whilst neither on the one hand we presume to annihilate the personal being of the Spirit, as if he were no more but a virtue, or influence upon the creature: nor yet on the other hand mistake the influences of the Spirit, for his essential subsisting person. And when you read in holy Scriptures of being filled with the Holy Ghost, or made partakers of the Spirit of God, Act. 8.17. Eph. 5.18. Wisd. 1. Psal. 139. is not to be understood of the Spirit in respect of his Personal Essence; for thus he filleth the world, and contains all things, being really existent and present in, and with all things and creatures, giving unto all their life and breath, and all things: In whom we live, and move, Act. 17. and have our being, viz. by his inexisting presence, and this in respect of his Personal Essence. If we should say then, that the Spirit of God is in his Saints and servants here upon earth in a greater measure than in other men, Personally, and in respect of his Essence, we should so divide and consequently define, and limit the Essence of God, which is undivided, infinite and unlimited, see Jer. 23.23. Am I a God at hand, and not a God a far off? Can any hid himself in secret places, that I should not see him, for do not I fill Heaven and Earth, saith the Lord? Thus than those Scripture phrases of receiviag the Holy Ghost, etc. are not to be understood of the Spirit in respect of his Personal Essence, which is undivided, unlimited and filleth all things, and so not one man more than another. But 2. In respect of his impressions and workings on the souls of men, in respect of his gifts and graces, which are various and divers, and carry their name from the cause or Author of them; There are diversity of gifts, but the same Spirit, 1 Cor. 12.4. where the Spirit is plainly distinguished from his gifts, as the cause from the effect, the workman from the work of his hands; or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it. And whereas it is said the Spirit is but one, but his gifts are divers, we may hence observe; that if we should confound the Spirit of God with the gifts and qualifications dispensed from him, we should be so far from acknowledging and worshipping the true God, which is but one, that we should fall into that gross Idolatry of the Heathens of old, making as many Spirits of God, as they made gods, who deified the moral virtues, and worshipped their several virtuous qualifications as gods. The unwary neglect of this distinction, betwixt the person and qualifications of God's Spirit, is that very rock whereupon many a misguided and unstable soul, hath suffered the shipwreck of the true Christian Faith; for being by the cunning suggestion of the spirit of Lies once persuaded in their hearts, that they have the Spirit of God, and that personally abiding in them, they are hereupon puffed up with such an excessive spiritual pride, and self-conceited eminence, as not only to exalt themselves above, and despise their Christian brethren, who are better qualified, than themselves: but even to extol themselves above the heavens, and most blasphemously to profess and boast of an equality with God; a blasphemy however 'tis salved and minced, that cannot be paralleled, but with that original pride of the Devil, He said in his heart, Gen. 3. I will be like the most High: and to this he tempted our first Parents, persuading them to rebel against their Maker, and become as Gods themselves, knowing good and evil; this was the very sin, that hurled Lucifer like Lightning from Heaven, his pride and presumption to be like the most High, and therefore with all his Apostate crew he is now reserved in everlasting chains under darkness, Judas 6. to the judgement of the Great day. And for our new Sect of Enthusiasts, had they the Spirit of God, as they pretend, abiding in them, and speaking in them Personally and Essentially, this blasphemy must necessarily follow, that they are equal with God, in respect of the Spirit in them, as themselves affirm it, though not as George Robert, etc. To avoid which blasphemy and many other absurd and wicked opinions of the like nature, which would follow thereupon, and wherewith too many unstable souls are now infected, we must remember that to have the Spirit in the language of the Scripture, is not to be understood of his personal Essence, but of his qualifications. And because this distinction is very material, as to the many present delusions, under pretence of the Spirit: 'twill be necessary therefore to clear it by some Scripture expressions, in this kind: 'tis an ordinary piece of Rhetoric, and an usual figure in the dialect of the Scripture, to call the gifts and qualifications of Gods holy Spirit, by the name of the Spirit, as Exod. 31.2, 3. Behold, I have called by name Bezaleel, the son of Uri, Exod. 31.2, 3. etc. whom I have filled with the Spirit of God, (that is) with the gifts of the Spirit, for it follows, in all wisdom and understanding and knowledge, and in all workmanship: so Numb. 11.17. I will come down and talk with thee, and take of the Spirit which is upon thee, and put upon them, Numb. 11.17. and they shall bear the burden with thee: where what else can possibly be meant, by the Spirit which was upon Moses to be put upon the Elders, but that they should partake of the same spiritual gifts with Moses, enfitting them to bear the burden with him, as to the administration of justice amongst the people, even the gifts of wisdom, understanding and knowledge, impartially, and without respect of persons to execute justice and judgement: so the Spirit of the Lord shall rest upon him, Isai. 11.2. the gifts of the Spirit, for so it follows, The spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord. He then that is a wise man may be said in the language of the Spirit which is the Scripture, to have the Spirit of the Lord upon him, or to have the Spirit of God; because the wisdom he hath is from God's Spirit, it comes down from above, and the means to fetch it thence is holy prayer: If any man lacks wisdom, let him ask of God who giveth, etc. Jam. 1.5. So the wisest of men obtained wisdom, 1 King. 3.9. His prayer which brought her down from Heaven is recorded, Wisd. 9 And the same may be said of counsel, godliness, etc. therefore these graces are termed from the cause and Author of them, The spirit of wisdom, the spirit of godliness, etc. So Zach. 12.10. I will pour upon the house of David, and inhabitants of Jerusalem the spirit of grace and supplication, (that is) by my Spirit I will enrich their souls, with the grace of piety and devotion, to be frequent and fervent in prayers and supplications, according to the Apostles admonition, Ephes. 6.18. Praying with all manner of prayer and supplication in the spirit: (that is) not only in the fervency and godly zeal of our own souls, or spirits; but also praying thus in, or from the powerful influence of God's Spirit, who inflames our own cold frosty devotions, and assists our frailties in prayer; we pray in the spirit, when both our prayers are the voice of our spirits, and our spirits are also taught and sanctified by God's Spirit, as Rom. 8.15. For ye have not received the spirit of bondage unto fear, but ye have received the Spirit of Adoption, whereby we cry Abba Father: Clamamus nos, saith Augustine, we cry, not the Spirit; Aug. lib. de cor. & great. but Gal. 4.6. 'tis said the Spirit within us, And because ye are Sons, God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father: Nos clamamus, sed in spiritu, ipso scil. diffundente charitatem in cordibus nostris, sine quâ quicunque clamat, inaniter clamat. Aug. de verbis Dom. sec. Matt ser. 11. Non hic ait, etc. saith the Father, he saith not here as in the former place, by whom we cry, but the Spirit himself cryeth, quo efficitur ut clamemus nos; for what else is clamans spiritus in nobis, but clamantes nos faciens? The Spirit crying in our hearts is no other, but that he makes us by the virtue of his grace to cry unto God the Father, and pour forth our souls before him in prayer: which is also the meaning of that misapplyed text against forms of prayer, Rom. 8.26. The Spirit likewise helpeth our infirmities, for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us, with groan which cannot be expressed: We know not what we ought to pray, he could not be ignorant, saith the Father, of the Lords Prayer, Aug. neither could they be ignorant of it, to whom he said thus, but such and so pressing are our infirmities, that first many times we know not what to ask for in relation to our bodies and outward estates, sometimes even praying for what is harmful, or at least not at all profitable for us; and this infirmity of ours the Holy Ghost helps, by the precepts and promises and forms of Prayer recorded in the word of God, which are the dictates of the Spirit: And many times 2. We know not How to ask, for what is needful, by reason of the dulness and deadness, and frosty coldness of our hearts; and this infirmity the Spirit helps, by quickening our devotion, as it follows, The Spirit maketh request for us, Aug. epist. ad Sixt. presb. Quid est enim interpellat, nisi interpellare nos facit? what else can be the meaning of this, The Spirit makes intercession for us, but that he makes us to intercede for ourselves, by his grace secretly and unspeakably enlivening our devotions; so that even with penitent and fervent sighs and holy breathe after God we pour forth our prayers before him: so Mat. 10.20. It is not you that speaks, but the Spirit of your Father which speaketh in you. Where the assistance of God's holy Spirit with us, is so expressed, saith Augustine, ipse facere dicitur, quod ut faciamus facit, He is said to do that himself in us which by his grace he stirs us up to do. As therefore no man can be wise, without the spirit of wisdom, nor knowing without the Spirit of knowledge, nor godly without the spirit of goldiness, nor charitable without the spirit of love; so no man can pray as he ought, without the spirit of prayer and supplication, not that there are so many kinds of spirits as these, but all these worketh one and the same spirit dividing to every man severally as he will, 1 Cor. 12.11. From the meaning of all which places, and many more which might be alleged, 'tis manifest that by the Spirit in us, is not meant the Spirit of God in himself, but in his graces: for how can the Spirit of God, who is (saith the Father) one perfect and eternal beatitude with the Father and the Son, Aug. be said in himself, or according to himself, personally to speak, to sigh, to cry, to pray in us? no otherwise surely but as by his gifts and graces we are enabled to speak the truth, to sigh and breath after God, to cry unto him in the fervency of our souls, and devoutly to pour forth our prayers before him. CHAP. II. Of the workings of the holy Spirit upon the minds of men. THE impressions or workings of the Spirit of God upon the souls of men, 2 General. are various and divers; Every thought, motion, and desire; every aptitude, proneness and inclination; every faculty, power and ability, conducing either to the good of ourselves, or others, is from the Spirit of God, who distributes his several qualifications, to several persons, and that severally, even in several ways and kinds; to some in one kind, to others in another, to some more, to some less. Unto every one of us is given grace according to the measure of the gift of Christ, Ephes. 4.7. or according to the measure of the Spirit, Per hoc tollitur error attribuentium diversitatem donorum Fato, vel constellationibus, vel humano merito, & non divinae voluntati sicut primae causae. Lyr. in Loc. who is the gift of Christ. And this measure whereby he distributes his gifts, is no other but the counsel of his own will; for men are not wise, virtuous, charitable, etc. by necessity of Fate, or by the influence of stars, nor yet for any their merits, or deserts, but of God's good pleasure, by the influence of his holy Spirit, who divideth to every man severally as he will, 1 Cor. 12.11. As he will] under this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 4 particulars are implied: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, To whom, what, when, and where, he will: in all these respects the influences of God's Spirit are free: The wind bloweth where it listeth; so is every one that is born of the Sporit, Joh. 3.8. But yet as the wind though it blow upon all places alike within its circuit, yet are not all places alike aired, and filled with the wind, because all places are not alike capable of it: so the holy Spirit distributes to every one his measure of gifts, but yet not to all alike, but to some more plentifully, to others with a smaller scantling: and this according as he finds the hearts of men, more or less soft and pliable, capable and enfitted to receive his impressions; In quo quis animum intendit, Ambr. in eo accipit donum, according to the intention and pliableness of the mind to this or that study, or employment, whether divine or moral; accordingly so doth the holy Ghost communicate his gifts and blessings thereupon. All these several workings of the Spirit, though they be so numerous as that they cannot be easily reckoned up; (there being more points of this heavenly wind, than there is in the Compass which is set and ordered by the wind which bloweth in the air) yet unto two general heads they are all reducible: 1. Graces. 2. Gifts. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two principal faculties of the reasonable soul, the Understanding, and the Will: Both which are naturally maimed by the fall of Adam: ignorance and error invading the understanding: disobedience and rebellion the will. To rectify this twofold disorder by nature, the supernatural assistance of the holy Ghost, is required: who by his celestial Gifts illuminates and clears the understanding; and by his holy Graces subdues the rebellion of the will, and purifies the uncleanness of the affections. The one more immediately relates to the service of God, the other to the benefit of man: For, 1. By the Graces of God's Spirit we are sanctified, and enabled rightly to serve God. And, 2. By his Gifts we are qualified, and enabled to edify one another. By the first we are made good Christians: by the second we are made good and profitable Ministers. Both of these are called Habits, either because they make us habile, and fit to discern and taste things divine, and heavenly: or 2. Because as Habits cloth, and adorn the body; so these divine Gifts and Graces do polish, adorn and enrich the soul. And these two kinds of the holy Spirits qualifications are represented unto us by those two types or figures of the Spirits descension upon the Apostles of Christ; the one of the wind, Act. 2.2. and the other of the fire, vers. 3. By the wind were represented those divine and celestial graces, wherewithal the Apostles were endued, and whereby the souls of men are aired, cleansed, and purified, and so sanctified to the sacred service of God; and by the fire was represented the gifts they were enriched withal, for the enlightening of the minds, and enflaming the affections of others. CHAP. III. Of the Graces of the holy Spirit. THE first kind of the holy Spirits impressions, are his graces represented by the wind, Joh. 3.8. The wind bloweth where it listeth, and thou knowest not whence it comes, nor whither it goeth, so is every one that is born of the spirit. As the wind being a pure, fine, thin, subtle nature, is invisible, we perceive it not; neither can we conceive whence it comes, or whither it goes; all the perception we have of the wind is by its effects and operations; when it moves the air, tosses the clouds, shakes the trees, raises the dust of the earth, etc. nay so active and subtle a thing is the wind, that if it act not, we say, it is not: when nothing is moved or stirred by the wind; we say, there is no wind: so is every one that is born of the Spirit; (that is) every one whose soul is animated and actuated by the graces of God's Spirit: For 1. the workings of the Spirit of grace within us, are quick and insensible, 'tis unconceivable, how, and in what manner he works upon our hearts: Only, 2. we know him by his effects and workings: as when he moves and inclines the soul to what is holy, just, and good; or when he shakes the heart into contrition, compunction, and godly sorrow for sin; or when he raiseth the mind out of the dust, and rubbish of earthly vanities, and mounts it upon the wings of heavenly desires and meditations, etc. And 3. as when we see no stirring, no moving of the air, but all is calm and still, we say there is no wind: so when there is no good motions or desires within us, no inclinations to piety, or charity, no godly contrition for sin, no rising of the mind towards heaven, nor breathing after things divine and heavenly; we may well say, that soul is becalmed, the Spirit of God is not there, neither hath the heavenly wind of the Almighty breathed therein. These graces of God's Spirit, represented by the wind, are the very essentials, the very life and being, the very spirit and soul of true Christianity; and are as necessary to the being of a good Christian, in the life of grace, as is the natural wind, or breath of his Nostrils to his being, and living the life of nature; therefore we are termed the Body of Christ, the soul that animates us, being the grace of his Spirit; Rom. 12.5. and every man therefore that hath the name of Christ called upon him, is but nominis Christiani extrinsecus superficies, an empty outside superficial christian, that is not in some measure endued with his graces: To all persons it necessarily belongs to be partakers of them; whether Pastor or people, Lay or Clergy, gifted or ungifted men; whether we have the gifts of the Spirit or no, we must not be destitute of his graces; but upon all hearts this heavenly wind must blow, to purify and cleanse, to air and dry up the superfluous naughtiness of our natures, that so our souls and bodies may be the temples of the holy Ghost, 2 Cor. 6.16. even by the grace of God's Spirit devoted and consecrated to the sacred service of his heavenly Majesty. A Catalogue of these spiritual graces we have recorded, Gal. 5.22. for they are the same which are there termed [the fruits of the Spirit] The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no Law. These are called the fruits of the Spirit for two reasons. 1. Because as material fruits grow not, but upon trees; neither do these graces grow in the soul, but upon the tree of life, Joh. 14.4, 5. As the branch cannot bear fruit of itself, except it abide in the vine, no more can ye except ye abide in me; I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing. 2. As material fruits are to the body and corporal taste, so are the fruits of the Spirit to the soul, they are both pleasant and delightsome, and also satisfy and feed the soul unto life eternal; therefore it is said, against such there is no Law; there's no law can condemn such, as bring forth these fruits in their lives and conversations, as Rom. 8.1. Now then there is no condemnation to them that are in Christ Jesus, which walk not after the flesh but after the spirit. CHAP. IU. Of the Gifts of the holy Spirit. THE second kind of the holy Spirits impressions on humane souls, are his gifts: represented by the fire, Mat. 3.11. He shall baptise you with the holy Ghost and with fire, (that is) he shall endow and sprinkle the souls of men, with such gifts of the holy Ghost, as are by fire represented, viz. gifts which like unto fire, shall be effectual and powerful to enlighten the understandings, melt the hearts, and inflame the affections and desires of men. And as the fire burns not for itself, but for the light and warmth of others; so the gifts of the Spirit are imparted to the sons of men, Mat. 5.15. not to be hidden like a lighted candle under a bushel, not to be wrapped up in a retired obscurity, Luk. 19.20. with the talon of the unprofitable servant in a napkin; but to be employed to appear, to shine forth and manifest themselves for the profit, benefit, and edification of others: Qui remiunt dona spiritus imperi●i aliis, quae non pro se sed pro aliis acceper●●●, ipsa sibi plerumq. dona adimunt; ●tunque sua & non aliorum lucra cogitant, ipsis se quae privata hab re appetunt bonis privant. Greg. de cur. past p. 1. c. 5. He therefore who hath received the gifts of the Spirit, which are given, saith the Father, not for himself only, but for the benefit of others also, by refusing to impart them unto others, he deprives himself of the use and efficacy of them: For whilst he meditates his own private benefit only, and not the good of others also, it is just with God to rob him of what he covets to enjoy in private, since he ought to have communicated the same: so the unprogitable servant, which laid up his talon in a napkin, had the same justly taken from him, Luk. 19.24. For it is a manifest sign, that there is no true love of God in that heart, who employs not the gifts he hath received from God, to the advancement of his service and benefit of his people according to his command: therefore said our Lord unto Peter, Joh. 21.15. Simon son of Ionas lovest thou me? he answered, Yea Lord, thou knowest that I love thee: he saith unto him, Feed my lambs. Whereupon, saith the Father, Is. Ibid. Si cura passionis est dilectionis testimonium, etc. If our feeding, or teaching the people of Christ, be a sign of our love unto Christ, than he who is qualified for this office by the gifts of the Spirit, and neglects the feeding the flock of Christ himself, the chief shepherd of our souls: For the love of Christ constraineth us, that since Christ died for all, that they which live should not henceforth live to themselves, etc. 2 Cor. 5.14, 15. These Gifts of the Spirit are therefore called the manifestations of the Spirit, as showing what the end and intent of their donation from the Spirit is; viz. to profit withal, In ipsa corporis positione accipimus quod in actione servemus: nimisitaque turpe est non imitari quod sumus. Greg. de. cur. past. p. 3. 1 Cor. 11.7. But the manifestation of the Spirit, is given to every man to profit withal: As the end and use of the several parts of the body, is neither to be idle, nor yet to be employed for itself only, as the eye is to see, and yet not for itself only, but for the direction of the hands, feet, etc. the feet are to walk, and yet not for themselves only, but also for the eyes, hands, etc. Even so the end and use of the several gifts of God's Spirit, to several members of Christ's body, severally, is both that they should be employed, and employed too, not only for private use, but for the mutual benefit and edification each of other; 1 Cor. 12. as Saint Paul at large in the same chapter: the main subject whereof is the gifts of the Spirit; a catalogue whereof you have vers. 9, 10, 11. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another faith by the same Spirit, etc. where by the way observe, Note. In that Faith is in this place reckoned amongst the gifts of the Spirit, and in the former place, Gal. 5.22. amongst the fruits or graces of the Spirit, that we may not confound the graces of God for sanctification, with his gifts for edification, we must remember that there is a twofold Faith, the one doctrinal, speculative, and notionary, viz. a right understanding and firm belief of the several Articles of the Christian Faith, and so it's a gift of God's Spirit, and in this place ranked amongst them. The other kind of Faith is practical and obediential, viz. the squaring, regulating, and ordering of our lives and actions, according to the principles, precepts, and commands of the Doctrinal Faith of Christ, and so it is a grace of God's Spirit, and ranked amongst them in the former place. The gifts of the Spirit being principally and chief intended for the benefit and profit of others; though every man therefore, whether Lay or Clergy, Minister or People, may and aught to use all means to be in some good measure made partakers of them, for his own private direction, in the ways of wisdom and true godliness; yet for the public instruction of others, after an especial and peculiar manner, they concern the Ministry of the Gospel, viz. such persons whom God first extraordinarily and miraculously, since ordinarily, and in the use of means hath ordianed for the guidance and direction of his people, in the ways of his service, and their own salvation: and this I suppose is clear from S. Paul, Ephes. 4.8. Ephes. 4.8. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men, not unto all men, Exod. 4.8, 9, 10, 11, 12. but unto some only; these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain these gifts to some few whom he selected from the rest of mankind, as conveyances of the Gospel's light unto others; for so it follows immediately (only a parenthesis betwixt, which breaks not the sense) He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; implying a manifest and clear distinction betwixt some, whom he hath ordained for the work of the Ministry, and endued with gifts after an especial manner for that end; and some others who are not of that society, yea though they be Saints, and of the Body of Christ; a like difference is clearly employed, 2 Cor. 12 28. 1 Cor. 12.28. where having through the whole chapter discoursed of the gifts of the Spirit, to be employed for the mutual good and benefit of each others, as members of the same body; lest we should think that these gifts are equally common to all persons as for public use and edification, he adds, and God hath ordained some in the Church, 1. Apostles, 2. Prophets, 3. Teachers, etc. Some for the Office of Public instruction, he hath ordained; not all that list, as in the days of Jeroboam, 1 King. 13.33. when every man that would, became a Priest unto Lord, which the Apostle cuts off by this pathetical Interrogation, immediately following, vers. 29. Are all Apostles, are all Prophets, are all Teachers? q. d. not so surely, this is as if all the body were but one member; not all then, but some only: even that some whom God hath ordained, and manifested this his ordination, by the spiritual gifts of wisdom, knowledge, faith, tongues and the rest before in the chapter remembered. Should all men, who own the name of Christians, be endued with spiritual gifts, for the public instruction of others, two grand inconveniences would necessarily follow. 1. The gifts of the Spirit would be thereby made contemptible, for who would care for that which every man hath? 2. The end of the Spirit in distributing his gifts would be frustrate: for how shall one member profit another, which is the end of these gifts, when all men have the same gifts? The most wise God therefore in ordaining some to the Ministry, and not others, and distributing his gifts accordingly, provides, 1. That his gift be magis augustum, more reverend. 2. That the body of his Church, be magis ordinatum, better proportioned. For the same reasons also, the spiritual gifts are various and divers, and not given to all, no not of the Ministry, alike, but discreetly, Ephes. 4 7. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of Christ; Christ keeps a measure in his gifts; himself indeed the Head, received the Spirit without measure, Joh 3. ●4. Ephes. 1.11. but none of his members ever received it but in measure, and this measure, is according to the counsel of his own will, who respects in the distribution of his gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is good and profitable, and most tending to edification: as it is in the natural body, in every part and member of the body, God hath joined beauty and convenience together, so that every limb hath such a proportion, as is both comely and useful; So it is in the mystical Body of Christ, the Church; it is una, Ephes. 4.4. but varia, a Body consisting of many members, and all quickened by one Spirit; there is but one body, and one spirit, but many members; and in each member the gifts of the Spirit do vary; 1 Cor. 12. There are diversity of gifts, but the same Spirit: There are diversity of gifts, because diversity of offices, but one Spirit; and therefore as they all flow from one Fountain, so they are all of one nature, and tend all to one common end, The beauty and benefit of the Church; so S. Ambrose, In donis, officiorum est diversitas, non naturae: 1 Cor. 12. 11, 12, 13. all the members are therefore quickened with the same Spirit; aequè, but not aequaliter, all drink of the same Spirit, but not the same draught, for fullness of measure, which makes each one useful in his way, but not in the same degree; Vers. 21. all contributing to the beauty and benefit of the whole: As therefore the eye cannot say unto the hand, I have no need of thee, nor, etc. so neither is any member of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficient of himself, but is necessarily engaged to desire the benefit of the Communion of the Saints. CHAP. V Of the Gift, and calling of the Ministry. IT is confessed that the same spiritual gifts and graces, w●ich dispose select and separate persons, for the work of the Ministry, may also rest upon the hearts, and minds of lay and secular persons: But abilities to perform an office, is only a fair disposition, which puts such persons in a capacity of receiving it orderly; not an actual investiture therein: as every wise man is not a counsellor of State, nor every good Lawyer a Judge; so neither is every man who is endued with the wisdom of the Spirit, publicly to dispense the the counsels of the most High, nor every man skilled in the Divine Law, may be a public Steward and administrator thereof; all natural and artificial abilities, nay Divine qualifications before Ordination, are silenced by that question of the Apostle, How shall they preach except they be sent? Rom. 10.15. It was a mutinous speech of Korah, Dathan, and Abiram, who said unto Moses, You take too much upon you, Numb. 16. ●. since all the congregation is holy, Numb. 16.3. Their Divine qualification did not licence them to invade Moses' chair, Vers. 32.35. or sacrilegiously usurp the Priesthood; they paid dear for that usurpation; when the sire came out from the Lord, and consumed the most forward of them, posteris daretur exemplum, nequie praesumptione superbi spiritus, non sibi à deo datum pontificatus munus invaderet. Quod enim pertulerunt superbi illi Levitae, qui Deo non jubente sacerdotium vendicabant, hoc patientur quicunque se ad episcopatus, presbyteratus vel Diaconatus officium vel muneribus, vel adulationibus impudentur conantur ingerere: quomodo combusti sunt isti in corpore, sic isti exurentur in cord. Aug. de Temp. Ser. 98. and the Earth opened her mouth and swallowed Corah and all his company: a fair warning (any man would think) for lay persons to beware how they intermeddle with the Ministerial Function; if they do it maliciously, let them remember the curse of Corah; if they have more fair, but mistaken purposes, let them remember what was the sad portion of Vzzah, for his overbold approach to the Ark of God, 2 Sam. 6.6, 7. which belonged to the Priests Office. All Offices, Arts, and profitable Sciences; all great and public things and employments, are distinguished in the societies of men by proper and peculiar Professors, Artists and Ministers: How then should we think that Religion, which is the Art of Arts, may lie in common, and be exposed to the profanation of every rude illiterate and unskilful mechanic; to be unhallowed by the rude intermeddlings of undiscerning persons, and not rather separate from profane and vulgar touch, by select, distinct, and qualified persons, for that end by God ordained? Who dares take upon him to raise forces, to impose taxes, to levy contributions, to punish offenders, or the like, but such only who are designed thereunto, and have commission for it? And yet in the matters of God, in the dispensation of his holy mysteries, every man will be a Priest, and a Prophet, as if it were pardonable only to be disorderly in Religion, or as if God would accept a lawless liberty in those things wherein the frailty of man is most apt, and too likely to miscarry, and wherein also the miscarriage is most fatal, and ruinous to the soul for ever. In Religion it is true, that all have a common interest, and so they have in the Laws also: and by the same reason, that the one, by the same the other also, may be dispensed by all men promiscuously without order, without distinction, which must necessarily end in confusion. 'Tis true that under the Gospel all true believers are Priests unto the Lord, and have spiritual sacrifices to offer: 1. Pet. 2.5, 9 But it is one thing for a man to be a Priest to himself, another thing to be so to the whole Church: Revel. 1.6. Rom. 12.1. It is one thing to offer up ourselves a living sacrifice acceptable unto God: another thing to represent the Congregation unto God: All ordinary and private devotions may and are to be done by private persons; but the solemn, ritual and public Worship of God, must be left to the public Minister. There is no good man but wisheth with Moses; I would all the Lords people were Prophets, and that the Lord would put his Spirit upon them, Numb. 11.29. Numb. 11.29. But it is one thing to be qualified as the Prophets of the Lord; another thing sacrilegiously to invade their Office: Being qualified, they may do the Office of Prophets privately, to themselves and their family, both by prayers for, and with them, and also by teaching and instructing them: But in God's house and in the presence of the whole Congregation, to dispense the sacred mysteries of Salvation, is only peculiar to the Stewards of his house, nor may others presume to intermeddle therewithal. Ac primo quidam a statu ante legem, a statu sub lege, à statu sub gratia. semperenim reperio certa hominum genera fuisse à deo ad hoc officium delecta, non autem licuisse cuiquam se obtrudere. Zanch, in 4. Praec. Card. Polus l. 1. ad H. 8. If we search into the state and condition of the Church from the beginning of the world to this very instant of time, we shall find, That both before the Law, under the Law, and under the Gospel also, there were ever a certain select chosen sort of men, (saith the learned Zanchy) designed for the office of the Priesthood, and that it was not lawful for every one that list to thrust himself into the execution of this sacred function: The first priest we read of that is so called is Melchisedech; of whom the holy Scriptures affirm, that he was without father, without mother, etc. Heb. 7.3. His original being unknown by reason of his antiquity: And so saith a learned man of the Priesthood, The antiquity of this great calling, is so great, that it cannot be found out, nor can we find its offspring, but with the first rising and being of a Church upon the face of the earth. No man taketh this honour to himself, but he that is called of God, as was Aaron, Heb. 5.4. who was called of God, but consecrated by Moses; agitatus à Deo, consecrationis principe, saith Dionysius, Exod. 28.1, 2. God was the principal Author, and Moses the Minister of his Consecration; Heb. 5.5. so likewise Christ did not glorify himself to become High Priest, but be was personally chosen and sent, or in his own language sealed of the Father, Joh. 6.27. and sent into the world (that is) ordained to be Priest and Prophet of the world. The Apostles of Christ received their Commission from him, Mat. 28.19. Go ye therefore and teach all Nations, Mat. 28.19. baptising, etc. And that we might understand, that they had by virtue of this Commission power to Commissionate others, to be their successors in all succeeding Generations of the Church; it follows, And lo, I am with you until the end of the world; with you yourselves, until you have fulfilled your course, and served your own Generation, and with you in your successors, until the end of the world: and more plainly in those other words of their Commission, Joh. 20.21, Joh. 20.21, 22, 23. 22, 23. As my Father hath sent me, so send I you: and when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained: which spiritual power, and spiritual gifts communicated to the Apostles was not sure to expire with them, except ye will also say, all Ecclesiastical Discipline and Government ended with the Apostles, and that all scandals and offences, heresies and errors, sins and vices are left remediless and without cure, or at least without a Physician to prescribe, administer, and apply to wounded Consciences, and sinsick souls, their proper salve and medicine: As my Father hath sent me, so send I you] and as I have sent you, Act. 14.23 Titus 1.5. so you are to send others; and this we read they did, They ordained Elders in all Churches: and gave Commission to whom they ordained, to Ordain others: The Ordination was theirs, but the power was from above, and so the Apostles themselves acknowledged in the very first instance of Ordination, when they chose Mathias in the room of Judas: They prayed, saying, Thou Lord show whether of these two thou hast chosen, Act 2.24: Act. 2.24. God chooses, and man ordains; God calls the person to the Office, and man installs him therein: The power is Originally from God, as the Fountain, but conveyed through the Ministry of man as the Conduit. All power is given unto me, Mat. 28.18, 19 both in Heaven and in Earth, Go ye therefore, etc. But because there is no man how sacrilegiously soever he invaded the Ministerial Office, but will pretend a call and a power from God thereunto; and he that is most bold and forward to publish his follies in this kind, is also apt to mistake his boldness, for a call from God: he may fancy a call from above, when it is only a noise in his own head, or a deceitful echo of his own heart; therefore we must know this call from God to so high and honourable an Office, as to be ordained for men in things pertaining to God, is either extraordinary, o● ordinary; the first beginning of a lasting necessity is extraordinary, and 'tis made ordinary in succession, and by the lasting continuation of a fixed and determinate Ministry; as Adam at the first was extraordinarily form, immediately created by God himself, but all mankind since ordinarily by the mediation of parents; so the Apostles of Christ who received the first issues of Evangelical Ministry, were extraordinarily called; but all that have succeeded them, have been admitted by an ordinary vocation, because the succession is but of ordinary necessity; now for any man to pretend an extraordinary calling and immediate from God without the Ministry of man, is to pretend also to a new Gospel, and new Revelations, distinct from what Christ and his Apostles have delivered, and such can be no other than the dictates of seducing spirits and doctrines of Devils: and indeed such a pretence of immediate and extraordinary power and commission from above, can (in a fixed and settled Ministry by ordinary means) have no other end and issue but to belie the Spirit of Truth, and cousin the too credulous souls of the people, when ever they have a mind to it; nor is it any other but a mere pretence of folly to expect or rely upon an extraordinary calling, or abilities, by immediate infusion from heaven, without the use of means, as to the Ministerial Function, since by ordinary and common means they may be supplied; for it is all one, as if we should expect men to be created, and by the hands of God immediately, as Adam was at the first; or being so form, to be fed and nourished with food from heaven, without any care or industry for provision here upon earth. CHAP. VI Of ministerial Gifis; ordinary and extraordinary. THis call to the Ministerial Office under the Gospel, both extraordinary in the Apostles, and ordinary in their successors, as it is in itself a grand inestimable gift of the Holy Ghost, and the prime of them conferred by our Lord in his triumph over our ghostly foes, and victorious ascension into to Heaven; for than he gave some to be Apostles, some Prophets, etc. So it hath also other gifts of the Spirit attending, Ephes. 4.11. as necessary contributaries to the accomplishment thereof, that this gift may be completed and fitted for the edification of the body of Christ, Vers. 12. through the work of the Ministry, which proportionable to the twofold calling are either extraordinary, or ordinary also; extraordinary they were, even plentiful and miraculous in the persons of the Apostles, viz. in such a measure, and after such a manner, as no mortal men could ever hope for since; and very good reason there is that it should be so: For the Apostles charge was much greater, and their task more difficult than any man's either was or can be since. They had all mankind to instruct and principle in the doctrine of Christ; the stiff obdurate and incredulous Jews to convert; the fullness of the Gentiles to bring in, both the rude Barbarians and learned Grecians to master and subdue. The whole world was their Diocese, the world sitting in darkness, and in the shadow of death; devoted to the service of sin and Satan, the Prince of darkness: Now to master and subdue the whole world, and to turn all men from darkness to light, Act. 26.18. and from the power of Satan to the living God; required, sure, gifts and endowments more than ordinarily powerful and effectual, even such as were extraordinary and miraculous: and whereof none of their successors, none that ever followed them since in the Ministerial Office, could possibly hope to be partakers; for all Ministers since have but an handful of men in comparison to deal withal, and these broken to their hands, being born and brought up in the holy Christian Religion; As therefore there is no need of any such extraordinary qualifications; so neither do we, the best of us do not, dare not pretend, either to such sublime and eminent gifts of the Spirit, or to any such immediate and extraordinary infusion of spiritual gifts. The spiritual gifts of the Apostles, differ from those of their successors in two respects. 1. In respect of the measure or extent of them. 2. In respect of the manner of acquisition. First for the measure, the Apostles were filled with the holy Ghost, Act. 2.4. filled as full as they could hold, 2.4. they were endued with as many eminent gifts for the execution of the Apostolical Function as they were capable of; but we, even the best and ablest of the Sons of men, are not so full, but they could hold much more; their's was a Baptism with the holy Ghost, ours, is at the best, Act. 1.5. but a Rantism; they were washed, washed as it were all all over with the Spirit; we but sprinkled with his gifts: they had the anointing of the holy One more plentifully, we in a smaller scantling; they were anointed above, far above all their fellows and successors, who received ordinarily but an Hin to their Epha. Psal. 133.2. Their Unction was like the Ointment poured upon the head that ran down to the beard; and all others since but like the thin droppings upon the skirts of the garment. And from hence we may observe with S. Hierome: Scio me aliter habere Apestolos, aliter reliquos tracta●or●s; illos semper vera di●●re, istos ut hemines in quib●sdam aberrare. Hier. ad Theo. That the Apostles excelled all other Ministers in this respect also, that they were so guided and directed by the holy Spirit of God, that all truths, and nothing but truth, did at all times flow from them in the execution of their Function, but all other Ministers must confess in all humility, that as men they have their failings and mistakes in one respect or other. Secondly, for the manner, the Apostles were endued with their fullness of spiritual gifts miraculously; their Inspiration did publicly and visibly appear to be by miracle and immediate from Heaven, Act. 2. But we, as we can pretend unto no such extraordinary gifts; so neither do we pretend unto, or depend upon any such extraordinary and immediate infusion of spiritual gifts; but ordinarily & in the use of means, even by much study, labour, and industry in the ways of wisdom, learning and knowledge, we do acquire our qualifications: according to the command of the Apostle to Timothy, we study for them, 2 Tim. 2.15. Study to show thyself approved, 2. Tim. 2.15. a workman that needeth not to be ashamed, rightly dividing the Word of Truth; and yet Timothy sure had less need to study for his gifts, than any of us, as having more of immediate Inspiration than the best of men can hope for since. And yet though we study to be qualified for the work of the Ministry; our qualifications are full the gifts of the Spirit; all our wisdom and knowledge is from above: even as of Daniel and the three children, it is recorded that God gave them knowledge and understanding in all learning and wisdom, Dan. 1.17.4. Dan. 1.17. And yet it is said before vers. the 4. that they were brought up and instructed in knowledge (and that by and among the Heathen too) and were taught the learning and tongue of the Caldaeans; So our humane learning, tongues and languages (so much declaimed against by the ignorant) are the Handmaids to spiritual and Divine wisdom and knowledge, and both the one and other, though acquired by instruction and study in the Schools of the Prophets, are yet of God's merciful donation, they are still the gifts of the Spirit. And that first, because from the Spirit of God it is that we have minds capable, and minds inclinable to use the means, for the attainment of such gifts: for even our natural endowments, and moral qualifications are gifts of the Spirit; perspicacity, quickness of wit, ripeness of judgement, together with a studious, diligent and industrious mind in the search and dexterity, in the discovery of the several ways of learning and knowledge, even all of them are the gifts of God; for every good and perfect gift, whether natural, moral, or divine, Jam. 1.17. Joh. 3.27. cometh down from above, Jam. 1.17. for a man can receive nothing except it be given from above, Joh. 3.27. The very speaking of an ordinary revealed Truth is called a speaking by the Spirit, for no man can say, that Jesus is the Christ, but by the Spirit of God; because the revelation of this, as of every truth, is from the Spirit originally, and from him also is both the power and the act of this confession. Secondly, our qualifications though acquired by study, are yet the gifts of the Spirit, because it is by God's blessing and the influence of his good Spirit upon our studies and endeavours, that we do acquire these qualifications: and it is generally, and for the most part, that God distributes his gifts and blessings according to men's inclinations, aptness and endeavours for the reception of his gifts. Habitus infusi infunduntur per modum acquisitorum: All infused or inspired gifts, are infused after the manner of gifts acquired, i.e. as we are more or less industrious to acquire the gifts of the Spirit, accordingly so they are more or less given, and communicated to us by the Spirit: which is signified unto us by the parable of the hidden Treasure, Mat. 13.4. The Kingdom of heaven is like unto a treasure hid in a field, the which when a man hath found, he hideth, and for joy thereof, goeth and selleth all that he hath and buyeth that field: The treasure found without search, denoteth Gods free and gratuitous revelation of himself unto us: and the selling of all to buy that field, signifies a man's utmost endeavours, and labours to be made partaker of these divine Revelations. Thirdly, because the qualifications acquired by study, are by the Spirit of God himself directed to the ends of the Spirit, which are to profit withal; and then is God's blessing the greater, and the influence of his Spirit upon our studies, the more effectual and powerful, when we have in them no other aim or intention, but to be thereby enfitted and enabled to become useful instruments of God's service, and his people's edification. And both in that we do direct our studies to this end, and also employ our gifts acquired by study to this end also, it is from the Spirit of God: who works in us to will and to do of his own God pleasure, Phil. 2.15. And lastly, all this is acknowledged, Phil. 2.15. that our gifts in all these respects are from the Spirit of God, though studied for; In that together with those means that are outward and moral, we use the Divine means also, viz. prayer and devotion, commanded Jam. 1.15. If any man lacks wisdom, let him ask it of God, Jam. 1.5. who giveth to all men liberally and upbraideth not, and it shall be given him. That the Ministers of the Gospel notwithstanding their gifts are from the Spirit, are yet bound to use all means, both Moral and Divine, for the acquiring thereof; is manifest even from Gods own example in the use of their Ministry: In that God himself who is not tied to means, neither hath need of any, is yet pleased to use the means and Ministry of some men for the instruction and conversion of others: There is no question, but he who at the first created man after his own Image, could without the Ministry of man, have again repaired the decays of his blessed Image in man: But yet in all ages it hath seemed good to his infinite wisdom to use the mediation and Ministry of men herein; And this he doth out of his tender respect to men's infirmities, considering the vast distance betwixt God and man; which moved the Israelites to Petition for a Minister betwixt God and them, Exod. ●0. 19. Deut. 5.27. & 18.16. Heb. 12 19 Exod. 20.19. Talk thou with us and we will hear, but let not God talk with us lest we die. As therefore no Minister of God may think that God useth his Ministry because he needs it: so neither may the people think there is no need of Ministers, because God useth them: and he uses them as subordinate fellow-labourers in the whole course of man's salvation; Gal. 4.19. 2 Cor. 3.2. Mat. 16.19. 1 Tim. 4.16. the Ministers are said to beget men unto Christ; to nourish them in Christ; to bind and lose their souls; to open and shut heaven, and in a word, to save; because all these things Christ doth by them: they are causa conjuncta, 2 Cor. 3.2, 3. co-operating with and under Christ; so Paul compares his Corinthians to a written Epistle, the Authors whereof were himself and the Spirit: the external writing was his; the internal seal upon their hearts was the Spirits. These two then may not be severed; Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth: Nor yet 2. may we imagine, that the Ministry of man upon earth can be effectual without inspiration from Heaven. CHAP. VII. Of those operations and impressions that are opposite to the Spirit of Truth. ANd because it is not enough for us to know the truth; but also by that right and strait line to observe and discover what is repugnant and contrary thereunto: Let us remember, what by sad and lamentable experience, we daily see and hear; that as there is a holy and a good Spirit of God by his gifts and graces working on the minds of men: so there is also an evil and a bad spirit, even the spirit of error and uncleanness, the Devil, who hath his secret workings and continual countermines opposing hereunto: which evil spirit working also by the frail and deceivable spirit of man, doth by many subtle ways, obscure, corrupt, poison, and belie the sacred qualifications of the Spirit of Truth; nor doth the Devil that grand enemy of man's salvation in any kind of way, so much cousin and cheat the souls of men into ruin, as by putting false glosses and counterfeit vizars on vices, errors, and distempers; that so they may be mistaken for holy virtues, and divine qualifications. To instance in some particulars; First, It is a truth by the Spirit of God both foretold, promised, and performed, That the actings and impressions of God's Spirit upon the minds of men, are both more strong and frequent, as also more general and common under the Gospel than they were under the Law: That the gift of the Ministry itself is dilated, being not limited to the single Tribe of Levi; but all men of what quality soever have a title thereunto, meaning Genera singulorum, not singula generum (that is) men of all sorts and kinds, not all of all kinds; but hereupon to make void, pull down, and levelly with the undistinguished multitude, the high and solemn order and offices of the Priesthood instituted by God himself, both under the Law and under the Gospel; for a people to snatch the Divine Oracles from the lips of the Priest, and presume to teach their Teachers; to invade the chair of Moses, and offer incense with unhallowed censors; for private persons to assume the public administration of Ministerial Offices, without a lawful Call and due Ordination thereunto; though they may be otherwise qualified with knowledge and piety: These are false glosses imposed upon the former truths, by the Spirit of lies; Tares sowed by the Enemy of mankind amidst the purer wheat: And that, 1. To the high dishonour of God, and profanation of all that is religious and sacred. 2. To involve the Church of Christ, and bury it in the rubbish of confusion and disorder. 3. To take away those bounds and limits, distinguishing Priest from people, which all Nations, Jews and Gentiles, all Ages of the Church, both Ancient and Modern, have kept firm and inviolable. 4. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites. 2 Sam. 6 6, 7. 2 Chron. 26. 16, etc. 2. It is an impression of God's Spirit upon the soul of man to wait and depend upon God for spiritual wisdom, knowledge, Prov. 3.5. etc. and not to lean to our own understanding, or trust too much to our own wit, judgement, reading, learning, Prov. 2.6. or the like; as knowing full well, That the Lord gives wisdom, and from him cometh knowledge and understanding; But hereupon either to despise or neglect those ways and means, and helps, which God in his merciful providence hath afforded us for to attain wisdom, etc. as the study of Tongues and Languages, Arts and Sciences, the reading and distinctly weighing the Discourses of the learned; and to depend upon immediate Revelation and Infusion of such gifts from Heaven, as if they should drop upon our barren hearts, as did the Manna in the Wilderness upon the Tents of Israel, out of the clouds, and by miracle; this is a false gloss which the spirit of delusion puts upon the former truth, thereby to inveigle us. 1. To tempt the good Spirit of God. 2. To be exposed and laid open to seducing spirits. 3. To enshrine Lady Ignorance again as the Mother of Devotion, which all men know, (but who are blinded with ignorance) to be the Dam of superstitions, errors, and confusions. 3. Rightly to believe in the Son of God, as the mean of our justification here, and ground of our hope of salvation hereafter, this is an impression of God's Spirit on the soul of man; and in respect hereof we are said to have the Spirit of Faith, 2 Cor. 4.13. 2 Cor. 4.13. We having the same spirit of faith according as it is written, I believed, therefore have I spoken; faith as it is doctrinal, being a spiritual gift, and reckoned amongst them, 1 Cor. 12.9. And as it is practical, 1 Cor. 12.9. being a grace or fruit of the Spirit, and reckoned amongst them also, Gal. 5.22. Gal. 5. 22. But now to mingle and divide, and as it were to cut asunder, this true Evangelical Faith, as it stands full and entire in all its integral parts, both of doctrine and practice, so as to be vainly puft up with a conceit of being ingraffed into Christ, and thereby to be justified here, and sure of heaven hereafter; whether we live according to the rule of Faith, and in obedience unto the Gospel of Christ, or no: to define and measure our Faith, not by the sacred acts thereof commanded, which is called the righteousness of Faith: but by our own too too credulous fancies, and apprehensions, Rom 10.6. as if it were no more to be in Christ, but presumptuously to pretend unto it, and impudently without just ground to believe it: This surely cannot be that true Evangelical Faith, whereunto so many promises are annexed; but a false gloss which the spirit of Error hath put thereupon; thereby, 1. To puff up the hearts of too too credulous men, with spiritual pride and presumption, and make them swell with the empty conceit and airy fancy of their own happy and eminent state and condition, when there is no such matter. And, 2. To inveigle men to neglect the use and practice of Christian graces, those fruits of the Spirit, which are, as it is already said, the very life and soul of Christianity, and consequently the way to heaven, if ever we mean to arrive there. 4. It is an impression of God's Spirit on the soul of man, To be zealous for the Lord of Hosts, (that is) to be exceedingly fervent and forward, 1 King 19. 1●. earnest and desirous by all possible ways and means to advance the religious worship and service of God: but to be so factions and forward, so fiery and furious as by any illegal, extravagant and disorderly means to advance the truth itself, much less to set up any private opinions in relation to God's Service, which have not been, semper & ubique & ab omnibus, Vincen●●. the three rules of Catholic Doctrine and Worship, to be generally, and for the most part of the Primitive times at least, of all persons, at all times, and in all places received, and not now and then, here and there, by heretics and schismatics only introduced; I say to be zealous for such pieces of Religion, Doctrine and Worship: and that per fas nefásque through just or unjust means, by right or by wrong, to endeavour the advancement thereof: this is not true zeal, but a false gloss which the Devil puts thereupon, even through the violence of this distempered heat. 1. To divide, separate and break men into sects, factions, and parties, that they might so elash together to the ruin of each other: And, 2. To inveigle men into conspiracies, seditions and rebellions against their Governors. The like may be observed of zeal for the conversion of a sinner, and bringing souls into the obedience of Christ, the more zealous and active, diligent and industrious any man is herein, with the more fire of God's Spirit, no question, he is endued: But withal observe, that to be active and zealous to seduce and deceive, to inveigle and draw men aside into false and erroneous opinions in Religion, is not a heat cast forth from the fire of God's 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 woeful state and condition with him, who take pains to proselyte persons unto the ways of error and perdition. Mat. 23.15. woe unto you Scribes, Pharisees, and hypocrites, for ye compass Sea and land to make one Proselyte, and when he is made, ye make him twofold more the child of hell than yourselves. 5. 'Tis an impression of God's Spirit on the mind 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 men's matters that concern us not, or to reprove other men's faults, whilst ourselves 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 join 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 alured and inveigled by the same subtle wile of Satan, obtruding his false counterfeit coin of wickedness under the show and semblance of the impressions of the Spirit of holiness; gilding, painting, and setting out sinfulness and vice, with the title, show and flourish of godliness and virtue; 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 nobleness and generosity: Thus riot and excess, drunkenness and gluttony carry the fair flourishing titles of bountifulness, good fellowship, and freedom 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 cozened into them by the Devil, under the shows and false glosses of pretended virtues: For full well that subtle 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 virtue 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 poison of sinfulness, whilst vicious dispositions undiscernibly insinuate themselves into our affections, under the attire and dress of virtuous qualifications: But thus the Devil transforms himself into an Angel of light, 2 Cor. 11.24. whilst 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 subtle snares, to catch, cousin, 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 kind of spirits, being stirred and quickened by the evil spirit, diametrally oppose the impressions and workings of the Spirit of truth. First, that the dictates of man's spirit, the conceptions of natural sense and carnal reason, with private resolutions thereupon, do oppose the working of God's Spirit, our Saviour himself teacheth, Mat. 16.17. Mat. 16.17. Flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. So that flesh and blood 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 prophecies of old time came not by the will of Man: 2 Pet. 1. ult. but holy men of God spoke 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, etc. These things are therefore said by the Apostle, Clos. o●d. that no man should presume to interpret the holy Scripture after his own private mind 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. Chrysostom's days, which (saith he) boast of the holy Spirit, Chrys. reference Juello in Apolog. eccls. Anglic. but whilst they speak of their own they falsely 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, 'tis 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 than ever, with such kind of persons, who pretending to be holy men of God, to have the Gift of prophecy, 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 Spirit 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 than 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: 'tis the very ground whereupon this last upstart crew of Quakers build all their resolutions, and strange fanatic 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 fly for resolution; never remembering how this sanctuary is profaned, by continual acts of spiritual fornication or idolatry therein committed; whilst in stead, and even in opposition to God and Spirit of all truth, they enshrine and idolise their own fond, vain, and lying imaginations, which the Lord by his Prophet calls the vanity and deceitfulness of their own heart. Jer. 14.4. Jer 14.14. The Lord said unto me, The Prophet's prophecy lies in my Name, I have not sent them, neither did I command them, neither spoke I unto them, but they prophesy unto you a false vision, and divination, and vanity, and the deceitfulness of their own heart. 'Tis undoubtedly necessary for every man to be persuaded 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 persuasion 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 itself 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 God's Spirit shining in his word: S. Paul thought verily he ought to do many things against the name of Jesus: This persuasion arose from the light within him, Act. 16.9, 11. and hereupon he made havoc of the Church, which no man that is not infatuate will say, was either fit, or lawful to be done. 'Twas 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 man's own spirit, following the deceitful dictates of his own heart, is seldom mentioned in holy Scripture, without heavy 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. woe 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 puffed up by their fleshly mind, Closs. Sensualitatis, non rationis; following the dictates of sense, rather than of right reason; and in this place, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable; for even by that 'tis easy to distinguish betwixt the dictates of a man's own carnal and sensual spirit, and the impressions of Gods holy Spirit, for the guidance of the mind: 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 wind of God's Spirit may fill, but it never puffs up, or swells 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 mind that is either puffed up with pride, vainglory, and false conceited excellency in itself; or that swells with malice, hatred, or envy 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 man's own carnal spirit, there is also A spirit of the World, opposing and poisoning the truths of God's 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 calls a little before, the wisdom of the world, and of the Princes thereof, vers. 6. and opposeth the same to the wisdom of God, vers. 7. And what else can be this wisdom 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 possessed, 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 find 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 Laws 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 ruin 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, etc. And Jeroboam said in his heart, Now shall the kingdom return to the house of David, etc. Rather than the people should return to their obedience to their liege Lord and Sovereign, 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 counsel 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 Craftsmen of the like occupation, against St. Paul and his companions, and the holy Christian Religion preached by them; his Pretence was Religion (such a kind Religion as it was) viz. Lest the Temple of the great goddess Diana should be nothing esteemed, and her magnificence, whom Asia and all the world worshipped, should be destroyed; but this Religion was blown by the wind 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 'tis 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 wind of God's 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 damages or dangers pursue them in their course, they presently tack about, and will sail no longer by the heavenly wind of God, but by the earthly wind of their own worldly ends and interests; not by the wind which blows from heaven, but by that which ariseth out of the caves and hollows of an earthly mind; 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 world's 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 cross 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 sailing in all weathers, encountering 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 watch, by fastings, etc. 1 Cor. 6.4, 5, 6. And yet in all these difficulties, still saith the father, The yoke of Christ is easy, and his burden 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, whilst the holy Ghost secretly by his comforts both cheers our spirits, and fills 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 Trial of Spirits. SInce then that grand malignant Spirit, the enemy of our salvation, 3. Gen. working by these two Familiars, man's own deceivable spirit, and the spirit of the world, doth thus many ways counterfeit, poison, pervert, and consequently obstruct, impede, and overthrow the workings of the Spirit of grace; as an Antidote against this poison 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. Dear beloved, believe 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, Believe 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 than 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 dress and attire of Truth; because there ever was, and ever shall be by God's permission and the Devil's 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 'twere well if the poison spread no further, so that others were not infected therewith also: but so nauseous is Truth to the minds 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 follows vers. 2. And many shall follow their destructions, by whom the way of truth shall be evil spoken of. First, then believe them not, follow them not, be not cozened by their fair pretences, so as to be infected with their false doctrines: 'Tis our Saviour's own command, Mat. ●4. 23. Mat. 24.23. If any man shall say unto you, Lee here is Christ, or, Lo there, believe it not; for there shall arise false Christ's, and false Prophets, and shall show great signs and wonders, so that if it were possible they should deceive the very elect. (But that being forewarned, ye may be armed 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, believe 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 pass) saying, Verse. 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: Verse. 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, quantum in ejus dilectione profecerimus: God suffers us to be tempted, tried, and proved by the lying wonders of false Peophets arising amongst us, not that he himself may know what is in us, to whom the hearts of all men are naked and bare; but that we may thereby know ourselves, and our own proficiency, and constancy to the principles of truth and integrity. The very same reason is given by the Apostle for the necessity of heresies, 1 Cor 11.19. 1 Cor. 11.19. For there must be heresies among you, Aug. de civ Dei lib. 18. that they which are approved among you may be known: Quolibet errore caecentur, etc. With what error soever our enemies are blinded, or with what wickedness soever they are depraved, 'tis for the proof, trial and exercise of the graces of God's Spirit within us: Have they received power to afflict, persecute, imprison, etc. 'Tis for the trial of our patience in suffering, and charity in loving our enemies, and praying for our persecutors, as becomes the Disciples of Christ, Mat. 5.44. Mat. 5.44. Do they only by fair words and cunning speeches distil their false and poisonous Doctrines? 'Tis for the trial of our wisdom in resisting, Gal. 6.1. and beneficence in persuading and endeavouring to restore them with the spirit of meekness; proving whether God will give them repentance to the acknowledgement of the truth; that they may escape the snare of the Devil, of whom they are taken captive at his will, 2 Tim. 2.25, 26. 2 Tim. 2.25, 26. Secondly, Try the spirits, whether they be of God or no] Try them, how? but by the revelations of the Spirit, which is of God, who being the Spirit of truth, must necessarily therefore in all his qualifications and impressions, be consentaneous and agreeable to himself; Aug. Veritas veritati congrua, one truth ever holds proportion with another; nay, all truths are as it were the images and resemblances one of another; they are all links of the same golden chain, which affixed to the throne of heaven, displays ' its radiant lustre unto the minds of men upon earth: They are all but streams flowing from one and the same fountain, the God of truth. There is nothing then that we are to receive for truth, but what is consonant and agrees with the Spirit of truth; which ever blessed Spirit speaking in the Word, hath thereby prescribed and given us a sure and infallible rule of truth. What the Apostle calls a being filled with the Spirit, Eph. 5.18, 19 he also calls the dwelling of the word of Christ in us richly: which any one that will compare the places may perceive: whence it is easy to observe that the Apostle means no other by being filled with the Spirit, then to be full of the Word of Christ, or to be mighty in the Scriptures: and the reason is, because the holy Spirit is not only the great Dictator of the Scriptures unto us, but also our guide in several respects, as to the right understanding of them. The first rule of trial than is the holy Word of God in general: that's the grand general rule, that's the great square or level, according to which we are to try and examine the rectitude, truth and integrity both of the doctrines and opinions of others without; and also the impressions and workings of the Spirit within. Gal. 1.8. Though we, Gal. 1. ●. or an Angel from Heaven should preach unto you another Gospel. besides that you have received, let him be accursed. Though we] preferring authority of the Gospel they had preached, before their own authority the Preachers thereof; nay before the authority of celestial spirits; Though an Angel from Heaven, etc.] He saw, saith the Father, Aug. that it might so come to pass, that Satan transforming himself into an angel of light, and working by his mediators and instruments, those deceitful workers who transform themselves into the Apostles of Christ, 2 Cor. 11, 13, 14. might so cousin and deceive them, if they did not keep close to the Gospel received; which is the true rule of faith: therefore he saith another Gospel besides, etc.] praeter, any thing that is besides, that holds not square, and is not levelly to that rule: Qui praetergreditur fid●i regulam, non procedit in via, sed recedit à via; he that goes besides, and not according to the rule of faith, goes not forward in the way, but backward from the way of truth; so 1 Joh. 4.8. We are of God, (speaking of himself, and the rest of his fellow Apostles) He that knoweth God heareth us, (acquiescendo doctrinae nostrae) cleaves to our doctrine, and he that is not of God, heareth us not, Lyra. neither is obedient to our word: And hereby know we the Spirit of truth, and the spirit of error, q. d. He that cleaves to our doctrine is guided by the Spirit of truth, and he that doth not so, by the spirit of error. But the spirit of error will come with his scriptum est likewise, as he did against our Lord himself, Mat. 4. And all heretics and schismatics do generally allege Scriptures, and wrest the very say of the Spirit of truth against himself, to insinuate thereby their lies and errors. For as Tertullian observes of the writings of Ovid, Virgil, Homer, both the matter of them hath been transferred unto other uses, and the verses applied to other matter: Even so do heretics deal with the holy writings of inspired men: De Praeser. adv. Haer. cap. 39 Nec periclitor dicere, etc. I fear not to say, that the Scriptures were so disposed by the wisdom of God, that they might accidentaliter, and by the by, even administer matter to Heresies; since I read that heresies must come, and without the Scriptures they cannot come. For 'tis in the production of heresies, as of natural things, Corruptio unius est generatio alterius; the corruption of truth is the generation of heresy; all heretical opinions being generally grounded upon, and flowing from the fountain of truth, the Scripture; not as they are in themselves rightly interpreted and understood, but as they are wrested and perverted either in the words, or in the sense, either by additions or diminutions; or by not considering them together, but divided into parts, and taken up by shreds and pieces; for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures. First, try and oxamine by the coherence, whether that be the very intent and aim of the holy Ghost in the text, for the which it is urged and alleged: For the same words of the Spirit may be misapplyed both to other things and other persons, than the Spirit ever meant or intended therein. Secondly, distinguish betwixt times, ages, persons, when, wherein, and to whom this or that word was spoken: For there are many things both said and recorded to be done in the Word, which are only agreeable to those times, to that age of the Church, and to some particular persons, and are not at all appliable to the Church and people of Christ in these times, or to any persons amongst us. Thirdly, examine diligently the phrase, and manner of speech, whether it be plain or Metaphorical, literal or allegorical; a true history, or a parable only: For many things are spoken in the Word by way of type, figure, allegory, parable, and the like; which if we should apply in the plain and literal sense, would prove strange monstrous lies and contradictions; which God forbidden any man should be so blasphemous, as to impose on the Spirit of truth and wisdom. Fourthly, examine diligently what agreement every text of Scripture hath with other, and receive not easily and slightly the seeming sense of any text, without comparing the same with its parallel texts: For many things seem to be positively asserted in some places of the Word of God, which yet are directly contradicted in others; one place therefore is so to be compared with, and interpreted by another, that the one do not obscure or any way cloud the truth of the other. Fifthly, examine whether that which we conceive to be the sense of this or that Scripture, be agreeable to those Articles of Christian faith contained in the Apostles Creed; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or form of sound words, in faith, we must, 2 Tim. 2.13. Judas v. 3. hold fast; that model of faith once given to the Saints, for which we must contend, and consequently receive no private sense or interpretation of Scripture that is contrary thereunto; 2 Pet. 1.20. remembering that no Scripture is of any private interpretation, 1 Cor. 14.32. but that even the Spirits of the Prophets themselves are subject to the Prophets. Sixtly, examine what we conceive to be the sense of the Spirit in the Word, by the rule of that law written by the singer of God, in two Tables of stone, as a lasting square, according to which to regulate all our actions, and consequently all our conceptions and opinions, from whence our actions flow: The rule of obedience, or that all perfect rule of Charity, Rom. 13. 1●. which is the fulfilling of the Law, is an infallible rule of trial of the spirits, whether they be of God or no; Hereby (saith the Apostle) we are sure we know God, if we keep his Commandments; he that saith, I know God, and keepeth not his Commandments, is a liar, and the truth is not in him, 1 Joh. 2.34. 1 Joh. 2.34. It is not the Spirit of truth, but the spirit of error, if it oppose, or deny, or any way impede and hinder our obedience to the Laws of God: For saith the same Apostle again, He that keepeth his Commandments dwelleth in him, 2 Joh. 3.24. and he in him; and hereby we know that he abideth in us, even by that Spirit which he hath given us; even by the spirit of obedience to the Commandments of God: So that even from hence 'tis clear, that both to have the Spirit abiding in us, and the way to know we have him also, and not a false counterfeit lying spirit, is, if thereby we be moved and enabled to keep God's Commandments: This is the very rule our Saviour himself prescribes to examine his own doctrine thereby, Joh. 7.17. Joh. 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself: And this is the first general rule of trial of the Spirits, even the Word of God. A second rule, according to which to try the spirits, whether they be of God, or no, is by the fruits of the Spirit; and 'tis the rule our Lord himself hath given us to know them by, Mat. 7.15. Mat. 7.15. Beware of false Prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves: Beware of false Prophets] for many such are gone out into the world, who in respect of their exterior dress and outward appearance, so plausible are their pretences, so spiritual are their expresions, so much of the language of the Spirit, and Scripture phrases flow from them, that you would take them for the true sheep of Christ, and undoubtedly to belong to his fold; and yet for all this, inwardly, really, and truly they are wolves in sheep's clothing, limbs of Satan, deceiving and devouring the souls of the simple. But by their fruits you shall know them] which is confirmed by an apt similitude, Mat. 7.16. vers. 16. Do men gather grapes of thorns, or figs of thistles? q. d. No man can be so foolish as to expect this, but every tree, whether it be good or whether it be bad, bringeth forth fruit suitable to its good or bad nature: So, every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil fruit; nor is it possible it should be otherwise. A good tree cannot bring forth bad fruit, neither can a corrupt tree bring forth good fruit; even so false Prophets cannot bring forth the fruit of good, true, wholesome, sound doctrines, and religious manners: So Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man being good in himself produceth evil actions: on the other side, saith Antoninus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that will not have a wicked man to commit wickedness, is like unto him that will not have a figtree to bring forth figs: 'Tis then an infallible trial of the spirits, whether they be of God, or no, by the fruits they bring forth. The fruit of the Spirit (viz.) which is of God, Gal. 5.22, 23. is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance: The first of these fruits, and the fairest too, even of largest extent, and most lasting, which this tree of life brings forth, is Love, even the love of God above all, and of our neighbour as ourselves: This therefore must needs be an infallible touchstone to try the spirit of truth, from the spirit of error; for the spirit of truth is the very spirit of love; and that first in respect of himself, being that essential love, and love-knot of the Father and the Son: And secondly, in respect of us, being that sacred vinculum, that invisible chain which unites us unto God by faith, which worketh by love, Gal. 5 6. and which unites one to another by charity, peace, amity, the inseparable fruits of a true faith. So that the Spirit of God is vinculum unitatis, both in respect of his person and office; and that 3 ways: First, he is the bond of unity betwixt God and God: Secondly, betwixt God and man: and, Thirdly, betwixt man and man: therefore called the unity of the Spirit, Eph. 4.3. The devil on the other side, Ephes. 4.3. is of a quite contrary nature; as being the author, fautor, and fomentor of all division: He divides and separates man from God by sinfulness and error; and man from man by envy, malice, hatred, strife, and variance; therefore is he so well known amongst the vulgar by his cloven foot, the emblem of division. Now our love to God above all, is manifested and expressed by our love to our neighbour, 1 Joh. 4.20. If any man say, I love God, 1. Joh. 4.20. and hateth his Brother, he is a liar; for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? Joh 14 23, 24. For, if any man love me (saith the Lord) he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him; And he that loveth me not, keepeth not my Words; and the Word which you hear, is not mine, but the Fathers which sent me: And what is the Word he means, and so often particularly commands, but to love one another? This is my commandment, that ye love one another, as I have loved you, Joh. 15.12. And this is the fruit he giveth us in charge to bring forth, vers. 16, 17. even to love one another: So that then, where there is malice, hatred, strife, variance, bitter envyings, rail, revile, etc. for such kind of persons to lay claim to the Spirit of unity, is a piece of impudent vanity, and a false suggestion, either from their own corrupt erring spirit, or from the spirit of error himself, the Devil, who is a hater, a reviler, and the accuser of the brethren: And on the other side, where there is peace, Rev. 12.10. love, unity, amity, etc. they are unquestionable marks and tokens of the Spirit of truth and unity: Therefore St. John in the forecited place, having told us, that hereby know we the Spirit of truth from the spirit of error; adds immediately, 1 Joh. 4.6, 7, 8. Beloved, let us love one another; for love cometh of God, and every one that loveth is born of God, and knoweth God; and he that loveth not, knoweth not God, for God is love. It would be needless to instance in the rest of the fruits of the Spirit, because love is not only the first and chiefest of them, even the Mistress, or rather the Queen of graces, and by the Apostle extolled above them all, 1 Cor. 13. but also, because 'tis the sum, brief, abridgement, and epitome of all grace: All the fruits of the Spirits are contained in and derived from this one, as streams from the fountain head; Aug. Vnde caetera tanquám ex capite exorta, & religata contexuit, saith the Father of the fruits of the Spirit, as they are reckoned by the Apostle, They all arise from, and are summed up in this one; therefore 'tis called the bond of perfection, Col. 3.14. because, saith Lyra, Sicut vi●tutes pol●ticae connectuntur in prudentia, sic insusae in charitate, Lyr. in Loc. as all Philosophical virtues are bound up in that one of Prudence, so all infused virtues, or the graces of the Spirit are bound up in this one of Charity: and therefore also is love the fulfilling of the Law, Rom. 13.10. 'Tis the fulfilling of the Law in three respects: 1. Reductiuè, in that the whole Law is reducible to this one command of Love; and like Homer's Iliads in a nutshell, the whole volume of the Law is contained in this short precept, Thou shalt love the Lord thy God with all thy heart, Mat. 22.37, 39, 40. with all thy soul, and with all thy mind, and thy neighbour as thyself. 2, Formaliter, the very essential form of our obedience to the Laws of God, being our love to God: That's the very form, life, soul, spirit of a truly holy and acceptable obedience, both in piety towards God, and charity towards man, when it proceeds from the love we own to God himself, and to our neighbour for God's sake; and therefore is Love also styled the end of the Commandment, 1 Tim. 1.5. For, 1 Tim. 1.5. finis in moralibus habet rationem formae, the end why we do this or that moral action is the very essential form of the action done. 3. Effectiuè, obedience is the effect, the issue, the product of our love to God, flowing from it as an effect from the cause; therefore 'tis said as before, Joh. 1●. 23. If ye love me keep my Commandments. Love then is, and needs must be an exact, true, and infallible touchstone or trial of the truth of Spirits, since 'tis the chief, the fountain, the abridgement of all the fruits thereof. And by the same rule may every man try and examine himself, whether he be adopted and reconciled unto God through Christ, or not: For the Spirit beareth witness with our spirits that we are the Sons of God, Rom. 8.16. beareth witness, how? but by the scale of sanctification upon our hearts: And this seal is Love, Set me as a seal upon thine heart— for Love is strong as death, Cant. 8.6. Whosoever sindes his self enriched with this precious jewel, the love of God above all, and of his neighbour as himself, may thence assure himself of his regeneration, and adoption, that he is the child of God, for love is of God, and every one that loveth is born of God, and knoweth God; and he that loveth not knoweth not God, for God is Love, 1 Joh. 4.7, 8. And this love betwixt God and every true faithful soul, is mutual, no man can love God, but he that is beloved of God; for our love to God is but the reflection of God's love upon our hearts, whereby our desires are inflamed towards him, and our endeavours quickened to serve him in righteousness, and true holiness: Quis justus nisi qui dilectus à Deo, Bern. ep. 107. Deum redamat, quod in nobis spiritus Dei efficit: who is, or can be a righteous man, but only he, who being beloved of God, loves God again, and expresses this love of his heart, by the righteousness of his life; which love, and obedience the holy Spirit of God worketh in us. A third rule for the trial of the Spirits, is by the properties of the Spirit of truth, which are observable in the manner of his descension upon the Apostles of Christ, Act. 2.2. recorded Act. 2.2. And suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled all the house where they were sitting. This heavenly wind or breath of the Almighty, wherewith all the Apostles were filled, is expressed here to have four properties. 1. 'Twas Sudden. 2. Vehement. 3. From heaven, 4. It filled the place where they were sitting. All these are the properties of God's Spirit, whose motions and inspirations are, First, sudden, and unexpected, neither admitting of any delays nor put-offs: Ambr. For, nescit tarda molimina Spiritus sancti gratia. Secondly, vehement, for the conversion and quite turning over of the soul he blows upon; 2 Cor. 10.4. casting down of strong holds, (the fortifications of sin and Satan) and bringing into subjection every thought that exalts itself. 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 household of faith: This heavenly wind never blows, but for the good of God's household; therefore are his people called a spiritual house. By the two first of these qualities, 'twill be a hard matter to distinguish a false spirit from the Spirit of truth: For as it is ordinary and common to every wind, to be both sudden and vehement; so 'tis common to every spirit also, both true and false; nay, commonly false and feigned spirits are more violent and vehement, and make a greater noise and stir in the world than 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 minds and good opinions of the world. For the trial of spirits then, according to this rule, we must look upon the two other properties of this divine wind, which are not ordinary, and common, and not natural to that wind which blows in the air. First, it came from heaven] Windes do not naturally come from heaven, but out of the caves and hollows of the earth, or out of the middle region of the air; neither do they blow desursum, downwards, as this wind did, but laterally, from one coast or climate to another; but this wind came directly downwards, and de coelo, from heaven itself. Secondly, it filled the house where they were sitting, and no house but that: The wind naturally blows upon all places alike, within its circuit; but this wind 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 wind 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 fetched 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 household of faith; and to the conversation of peace, and love, and unity amongst Christians, we may then be confident it is the heavenly wind, 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, vainglory, 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, schism, separation, debate, variance, malice, hatred, envy, etc. 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, etc. Then this wind comes surely not from heaven, there is nothing in it but what is either natural, or worse, suggested by the spirit of error: 'Tis either a revelation of flesh and blood, arising out of the caves and hollows of an earthly mind; or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits: 'Tis 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 possessed with motions, and desires, weaned from all the pomps, and vanities, profits▪ pleasures, and cares of the world, hungering, and thirsting, and breathing after heaven, whose soul dwells 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 centre, 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 'tis the property of fire, both flame and smoke, to mount upward: so 'tis the property of every heavenly inspired soul, to ascend both in contemplation, and desires: neither the more pure, nor yet the more drossy part of the soul cleaves unto the dust, and continually dwells 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 'tis 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 God's 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 emblem of the Spirit of love, descended upon Christ our Lord; Mat. 3.16. and which afterward both visibly and publicly 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 Christ's 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 burden 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 divine grace, whether relating to piety or charity, the holy Ghost descends from heaven: Thus he daily comes unto us, and thus he will ever come and be with his Church and people, unto the end of the world, according to that promise of our Lord, Mat. 28.20. Mat. 28.20. And lo, I am with you always unto the end of the world: He will be with us, if we will be with him, and not neglect the means he hath ordained to be made partakers of his ever blessed presence with us. The means to fetch down this holy Spirit from heaven to sanctify our souls by his grace here, that he may exalt us to his glory in the heavens hereafter; besides those natural and moral means for the attainment of spiritual gifts before remembered, which are also dispensed from the Spirit of God; the divine means or conveyances of the Spirit are either, 1. Outward, 2. Inward. The outward means are no other but those three essential parts of divine worship: 1. Holy Prayer. 2. The holy Word. 3. The holy Sacraments. The most holy God commanding us nothing but what are the means and ways of our own happiness; viz. the means of grace and sanctification here, Quod homini proficit, Deo servit. Tert. de ●o●n. c. 2. as the way to our glorification hereafter: For there is nothing that we poor, frail, mortal dust and ashes can perform, that may any way add, really add to the glory or happiness of the most high, most glorious, and ever blessed God: And in that he lays his commands upon us, and enjoins us several ways of acknowledging our obedience to him, 'tis of his tender care and respect to us-ward, even for our guidance and direction in the ways of our own felicity: The Laws of God are no other than the rules of man's perfection, even the sacred paths we must tread to attain that pitch of perfection, whereunto we are created, being enstamped after the blessed image of our Maker: So that the parts of God's service commanded, are to us the means of grace and salvation sincerely obeyed. 1. Holy prayer in all the parts and species thereof, is a means to fetch down the holy Spirit of God in his gifts and grace: So saith our Lord positively and clearly, Luk. 11.13. Luk. 11.13. If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give his holy Spirit to them that ask him? And that we might know what is here meant by the Spirit, St. Matthew records the words of our Lord thus, Mat. 7.11. How much more shall your heavenly Father give good things to them that ask him? [All good things] being comprised under the name of the Spirit, as the fountain from whence they flow: And Joh. 14.14. Joh. 14 14. If ye shall ask any thing in my name, I will do it; and presently after he promiseth, as the sum of all that they could ask for, I will pray the Father, and he shall give you another Comforter, even the Spirit of truth, etc. God is in himself the fountain of all perfection; every good and every perfect gift, every divine, celestial, soul-sanctifying grace is in God, as the original, prototype, and grand examplar; as the root from whence the sap of every grace, as the Sun from whence the beam of every gift for illumination is derived unto us; Jam. 1.17. from the holy heavens they must come, for there is their proper seat and habitation; as the Wise man confesseth, Wisd. 9 when he petitioned the God of heaven for the wisdom of the Spirit: And the same means must we use to fetch down both wisdom and the rest of the graces of the Spirit, even by prayer, commanded Jam. 1.5. Prayer is the blessed mean that unites God and man, brings heaven and earth together: 'Tis that golden chain (saith Basil) that ties the gracious ears of God to the hearts and tongues of men: 'Tis the hand which reaches from earth to heaven, and takes forth every good thing out of the Lords treasury: Mat. 7.7. Therefore 'tis said, Mat. 7.7. Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you; so that 'tis also the ring or hammer wherewithal we knock at the gates of heaven, and beg a blessing from the great Lord that dwelleth there: Nay, it is the key of heaven, saith Aug. which opens unto us those everlasting doors of glory: 'Tis the blessed engine wherewithal we storm the heavenly Jerusalem, and (as it were) by force and violence make our entrance into the holy City, which is full of wealth and never fading treasures. Mat. 11.12. The Kingdom of heaven (saith our Lord) suffers violence, and the violent take it by force: fervent importunate prayers being the scaling ladders, Gen. 28. represented by jacob's ladder, which being set upon the earth, the top thereof reacheth to the heavens; our several prayers upon all occasions, wants, and opportunities, are as it were the several rounds of this celestial ladder, whereupon the desires and affections of our souls ascend from earth to heaven; and leaving these frail earthy tabernacles of clay, make their way unto the most high God which sits in the heavens. Or it may be represented by that fiery chariot of Elijah, 2 King. 2.11. wherein he was wrapped from earth to heaven, for so by fervent prayers and devotions are the souls of holy and religious men; they are thereby enwrapped and mount from the earth to have their conversation in heaven with God on high; whence they again descend enriched with celestial blessings, or with the Spirit of God. This is also further proved by the example of the Apostles, who after they had prayed, the holy Ghost descended on them, Act. 4.31. And when they had prayed, the place was shaken where they assembled together; and they were all filled with the holy Ghost, and the spoke the Word of God with boldness. 2. The holy Word of God in general, but the Gospel of Christ in special, in the preaching, or reading, hearing and understanding thereof, is an effectual means for the obtaining of the Spirit; 2 Tim. 3 16. for all Scripture is given by inspiration; they are the very dictates, the breathe of the Spirit upon the souls of men, and are therefore profitable for doctrine, or to teach the truth; for reproof, to convince what is false and erroneous; for correction of the negligent and delinquent, and for instruction in righteousness to the proficient: That the man of God, Gloss. Lyra. he who is ordained to divine offices, as Timothy was, may be to that end perfected and thoroughly furnished to every good work, 2 Tim. 3.16. And of the Scriptures in the verse before 'tis said, they are sufficient to make us wise to salvation, viz. being spiritually understood, saith the Inter. Gloss. That they are the means both of our illumination and sanctification, which are the ends of the Spirit, is clear from the prayer of our Lord, Joh. 17.17. Joh. 17.17. Sanctify them with thy truth, thy Word is truth: The Word of God, is the Word of truth for our illumination, and the Word of grace for our sanctification; and this prayer of our Lord was granted, saith Lyra, in behalf of his Apostles, when the holy Spirit descended on them at the feast of Pentecost: Regeneration, which is the same with sanctification, and to be born of God, and to be born of the Spirit, is ascribed to the Word of God, as the conveyance of the Spirit in this respect; or as the means of our new birth. Jam. 1.18. Of his own will begat he us, Jam. 1.18. Joh. 1.17. by the Word of truth. And Joh. 1.17. The Law was given by Moses, but grace and truth came by Jesus Christ: Now, what else are the gifts of the Spirit, or at least, whereunto do they tend, but to the clear understanding of the truth of God revealed by Jesus Christ, which revelations are the sum of his Gospel? and what else are the graces of God's Spirit, but accumulative, an obedience to this truth, even an obedience to the Gospel of Christ? 1 Cor ●●4. Hence it is termed the power of God, and the wisdom of God. And his Gospel, the law of the Spirit of life, Rom. 8.2. 2 Cor. 3.6. Rom. 8.2. 2 Cor. 3.6. So that the preaching, reading, hearing, or in a word, the clearing of this Gospel unto the minds of men, is the conveyance of the Spirit thereinto: An example whereof, see Act 18.44. Whilst Peter yet spoke these words, Act. 10.14. the words of the Gospel, the holy Ghost fell on them all that heard the Word. 3. The Holy Sacraments, both Baptism and the Supper of the Lord, are effectual means also for the conveyance of the holy Spirit: 'Tis promised upon our Baptism, with repentance, Act. 2.38. Act. 2.38. Repent and be baptised every one of you, in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy Ghost: And this is also verified from the example of Christ our head, upon whose Baptism in Jordan, the heavens were opened, and the holy Ghost descended in shape of a dove, and lighted on him, Mat. 3.16. denoting unto us, Mat. 3.16. Remig. that by the virtue and power of Baptism not only the heavens are opened, but also the gift of the holy Ghost is received; therefore are we said to be born again of water, and of the holy Ghost, and without that the heavens are shut against us: There is no admission into the celestial Kingdom. Joh. 3 5. Joh. 3.5. Except a man be born of water and the holy Ghost, he cannot enter into the Kingdom of heaven: The Apostle St. Paul couples both Sacraments together, as the conveyances of the Spirit, 1 Cor. 12.13. 1 Cor. 12.13. By one Spirit we are all baptised into one body, and are all made to drink of one Spirit; where we have the Spirit joined with Baptism, and with the Lords Supper also; for what else can be meant by drinking of one Spirit, but an allusion to the eating and drinking of the holy body and blood of our Lord? whereof himself testifies, Joh. 6.55, 56. My flesh is meat indeed, and my blood is drink indeed; Joh. 6.55. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; that is, is make partaker of my Spirit, or of my gifts and graces: For in such a spiritual sense we must needs understand the words; except we admit them in the gross, carnal, and corporal sense of the Romanists: Hence Christ is termed by the Apostle, a spiritual meat, and a spiritual drink, 1 Cor. 10.3.4. 1 Cor. 10. ●. And they did all eat the same spiritual meat, and did all drink the same spiritual drink; for they drank of the same spiritual rock that followed them, and that rock was Christ: A spiritual meat and and spiritual drink Christ was to the Israelites of old, in those Sacramental Symbols of his presence with them, the Rock and the Manna, and the like, but in a more full measure, and clear manner he is to us, in those consecrated elements of his holy Supper, which being rightly administered, and rightly received, are spiritual food indeed; for we eat and drink the very Spirit of Christ therewithal; that is, are made partakers of his gifts and graces. But how comes it to pass then, that these blessed means of grace, these conveyances of the Spirit are so often ineffectual? Many men do daily pray, often hear and read the Word of God, have been engrafted into the body of Christ by Baptism, and many times receive the blessed Eucharist, and yet little or no news do they hear of the Spirit, very little stir of the heart, few good motions do they feel within, they are never the better, nor a whit the more enriched, either with spiritual gifts, or graces, for the use of these means: The cause whereof is the hardness of man's heart, which receives not the impressions of the Spirit; the corruption of man's nature, which quenches the sacred fires of Piety and Charity, before they be well enkindled in the soul; the exorbitant and unruly lusts of the flesh, and of the world, which resist the good motions, lustings, and strive of the Spirit of God. Intus existens prohibet alienum; when the fruits of the flesh have overgrown the soul, there's no room for the fruits of the Spirit to take rooting there: These two kinds of fruits cannot grow both in one heart, but the one will choke, overgrow, and destroy the other. To this outward means of grace then, and of the Spirit, the inward qualifications, the infitting of the soul to receive the impressions of the Spirit, must be added; Actus. aclivorum in patient disposito; as the patiented is disposed and fitted to be wrought upon, accordingly so is the power and efficacy of the Agent; so that according as the hearts of men are more or less perspirable and pliable to the impressions of the Spirit, accordingly so are his workings and inspirations upon the heart. The holy Spirit is compared in Scripture to water, Joh. 7.38 39 and as the water is of a diffusive nature, and knows no bounds but as 'tis limited by the channel or vessel that holds it; so the Spirit is in himself of a spreading quality, and is only straitened by the narrowness of the hearts whereinto he flows, 2 Cor. 6.12. as 2 Cor. 6.12. Ye are not straitened in us, that is, in our Ministry, we preach abundance of grace unto you; but you are straitened in your own bowels, through the hardness of your hearts, being not capable of the graces of the Spirit. And the heart is made soft and pliable for the impressions of the Spirit, by repentance and mortification: the good seed of God's Spirit will not take root amongst the thorns of impiety: Jer. 4.4. therefore saith the Lord, Jer. 4.4. Break up the fallow ground of your hearts, and sow not amongst thorns, be circumcised to the Lord, and take away the foreskin of your hearts, (that is) hardness of your hearts, Deut. 10.16. called also the circumcision of the Spirit, Deut. 10.16. Col. 2.11. Act. 2.29. because it makes way for the Spirit; and Col. 2.11. A circumcision made without hands: even the putting off the sinful body of the flesh, meaning the sinful crop of fleshly lusts, which infested and infect the soul, of these the soul must be disarrayed and devested by repentance and mortification; Rom. 8.13, 14. Rom. 8.13, 14. If ye live after the flesh, etc. The coherence of which verses imply, before we can be led by the Spirit of God, we must mortify the deeds of the flesh, the sordid rags of the old man must be put off before the soul can be clothed with the splendid garments of the Spirit of grace. In vain is it to pray unto God for any spiritual grace or mercy while we continue in our sins, for God heareth not sinners, Joh. 9.31. In vain to hear or read the Gospel of grace, Eph. 6.15. except our feet be shod with the preparation of repentance, whereby we forsake our sins; Therefore before the Gospel itself was published, this was first proclaimed both by Christ and his forerunner, Repent, Mat. 3.2 & 4.17. 1 Cor. 11.28. for the kingdom of God is at hand: In vain to participate of those mysteries of our salvation, the body and blood of our Lord, till first by self-examination we have cast out the venom of our sinful do by repentance and steadfast purposes of amendment. In a word, Deus gratiam pollicius qui in extremita●jbus temporum per spiritum suum universo orbi illuminaturus esset, prae●re intinctionem poenitentiae jussl●, ut quos per gratiam vocaret ad promissionem per poenitentiae subsignationem ante compoveret. Tert. de poen. c. 2. it is our sins unrepented that make void and ineffectual all the blessed means of Grace and of the Spirit; by those it is we quench the Spirit, we grieve the Spirit, 1 Thess. 5.19. Ephes. 4.30. we resist the Spirit, we provoke the Spirit, and poison the blessed waters of life; so that all the conveyances of the Spirit are barren and unfruitful whilst they reflect upon hardened and impenitent hearts. See therefore repentance enjoined as to the receiving of the holy Ghost, Act. 2.38. & 8.19. And I would to God that all who pretend to the holy Spirit of God, or to any the fruits and graces of the Spirit, would first learn before they make their boast of the Spirit, truly to repent them of their sins, and to root out of the ground of their hearts all the fruits of the flesh, which are, adultery, fornication, uncleanness, lasciviousness, Gal. 5.19, 20, 21. idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, etc. When these, all of these sinful fruits are extirpated out of the ground of the heart, there may be then some hopes, that our prayers and other divine acts and offices performed in the sincerity of our souls, may prevail with God for the direction and comfort of his Spirit of grace and truth. God, which hast taught the hearts of thy faithful people, by the sending to them the light of thy holy Spirit; grant us by the same Spirit to have a right judgement in all things, and evermore to rejoice in his holy comfort, through the merits of Jesus Christ our Saviour, who liveth and reigneth with thee in the unity of the same Spirit, one God, world without end, Amen. The Introduction and general Heads. GOD as he is in himself, only knows himself, and consequently those ways of his worship, Coeli mystarium me doceat Deus qui condidit, non homo quis●ipsum ignoravit. Amb. which are holy, and acceptable to himself: Man who knows not himself aright, cannot of himself know God, nor those divine and celestial mysteries, which are the ways of God's service and man's salvation: For what man is he, that can know the counsel of God? Or, who can think what the will of the Lord is? Wisd. 9.13. Veritas, Lactant. lib. 1. c. 1. i. e. arcanum summi Dei, qui fecit omnia, ingenio ac propriis sensibus non potest comprehendi: Alioqui, etc. Truth which is the secret of the most high God who hath form all things, cannot by our own wit and proper senses be comprehended; for otherwise there would be little distance betwixt God and man, if man's cogitations could dive into the counsels and dispositions of Gods eternal Majesty. Canst thou by searching find out God, canst thou find out the Almighty unto perfection? it is as high as heaven, what canst thou do? deeper than hell, what canst thou know? the measure thereof is longer than the earth, and broader than the sea, Job 11.7, etc. 2. This therefore must be granted as the ground of all divine truth, that nothing either of God, or of his sacred service is to be believed, and received by us, but what from God is revealed, or by revelation from heaven derived to us: Secret things belong to the Lord our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this Law, Hilar. de Trin. lib. 5. Deut. 29.29. Non potest Deus nisi per Deum intelligi, sicut nec. honorem à nobis Deus, nisi per Deum accipit, A Deo discendum est, quid de Deo intelligendum sit. quia non nisi se authore cognoscitur. Id. namque honorandus, etc. God cannot be known but by himself, neither doth he receive honour from us, but by himself: For that he is to be honoured we understand not, but that himself hath taught and commanded himself to be honoured. The honour of God we are taught by God: nor may we entertain any such thoughts of God as our own frail humane judgements suggest unto us: our nature is not so sublime and piercing, as by its own innate force, and virtue to be raised up, and enrapt with celestial knowledge: Wisd. 9 15. For the corruptible body presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things, and hardly do we guess aright at things that are upon earth, and with labour do we find the things that are before us, but the things that are in heaven who hath searched out? and thy counsel who hath known, except thou give wisdom and send thy holy Spirit from above? For so the ways of them that lived upon earth were reform, and men were taught the things that are pleasing unto thee, and were saved through wisdom. 3. The first and fundamental act of faith, then (which is to believe this or that Article of holy Religion to be a divine truth, and the subject matter of our obedience) depends upon Divine Revelation, and command from God: He hath showed thee O man what is good, Micah 6.8. What thing so ever I command thee, observe to do it. Holy Religion is not of an earthly but of a heavenly descent: It is a beam displayed from that light of truth, which is eternal, and immutable, her dwelling is in the holy heavens, Wisd. 9 10. where she waits upon the throne of glory: And to earth she descends not by any natural investigation, but by supernatural revelation: Mirand●de sid. & a●d. cred. Omnis religio supernis revelationibus nititur, aut niti praesumitur. All religion depends upon revelation from above: Flesh and blood hath not revealed it, but my Father which is in heaven, Mat. 16.17. 4. That there is a general knowledge of God and some notions of that religious worship we own unto him, imprinted in the hearts of all men by nature, and is legible in the book of the creatures, the Apostle affirms Rom. 1.20. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. But this sight of God being not clear enough to bring us to the beatifical vision and fruition of God, which is that perfection and felicity whereunto (by being enstampt after the image of God) he hath created, etc. therefore it hath pleased him more clearly to reveal himself and the ways of his religious worship to his Church and people in all ages: And this either 1. extrardinarily, and immediately; or 2. ordinarily, and in the use of means. 5. The first revelation of divine truth was immediate, i. e. without the mediation, or ministry of man intervening. But yet so, as that 1. All those holy persons to whom God immediately revealed himself, by certain infallible signs, did themselves know, and make known to others, that the revelations they received were no delusions, but from God himself the fountain of truth proceeding: God never speaks so extraordinarily, but by the same act, he both makes known the things spoken, and himself to be the speaker. 2. That all immediate revelation was generally confirmed by miracle, therefore the Jews required signs of Christ, as the means to confirm every new, and immediate revelation, Joh. 2.18. & 6.30. 1 Cor. 1.22. 3. That not all, nay nor all holy persons, but only some few, choice, select vessels had the honour of this immediate revelation: the main body of the people still received the knowledge of God by mediation, i. e. from their hands in whom the office of Priesthood was in all ages enstated. For the Priests lips should keep knowledge, and they, i.e. the people, should seek the Law at his mouth, for he is the messenger of the Lord of hosts, Mal. 2.7. 6. The truth whereof, as also what we are to believe concerning divine revelation will appear, if we do impartially consider and weigh, 1. To what persons and after what manner God revealed himself from Adam unto Christ. 2. That by Christ and his Apostles, the whole mind of God is so fully revealed, that we must not now look for the revelation of any new truths. 3. That the right understanding of what is already revealed, depends not upon God's immediate inspiration, or revelation from heaven, but is to be acquired by God's blessing in the use of means: And that in order hereunto, the knowledge of tongues and sciences is both useful and necessary. 4. That to depend upon immediate revelation is not only dangerous, but destructive to the truth already revealed. 5. That all those texts of holy Scripture commonly alleged for the proof of immediate revelation, are misunderstood and wrested. OF DIVINE REVELATION, Mediate and Immediate. CHAP. I. Of divine Revelation from Adam unto Christ. 1. MAn being created after the Image of God, was undoubtedly at the first endued with such a perfect knowledge of divine truth, as was necessary to the attainment of that felicity, whereunto God created him (viz.) the beatifical vision and fruition of his Creator for ever: For as Philosophers do affirm, If it were possible that the invisible and all spiritual God, could be represented under any visible or compounded shape, and being: His body then must needs be composed of Light, and his soul of Truth: So essential to the very being of God, is knowledge and truth: and so consequently, to the being of man after the image of God. 2. But this light of divine knowledge, was by man's disobedience too soon eclipsed, and his soul involved in the darkness of sinfulness, ignorance, and error: our first parents out of a saucy ambitious affectation, to know what they ought not, engulft themselves, and all their posterity, into a natural blindness and ignorance of what they ought to know; so that ever since, hoc tantum scimus, quòd nihil scimus: the most knowing man, knows best his own ignorance, and want of knowledge: For if any man think he knows any thing, he knoweth nothing yet as he ought to know, 1 Cor. 8.2. 3. But since without the knowledge of God, and of his most holy will, that perfection of our being whereunto God hath created us, cannot be attained, Joh. 17.3. therefore it pleased God to restore our first fallen parents in some measure to the knowledge of himself, and of his will in the ways of his worship: and this he did either immediately by himself, or by the mediation of intervening Angels, by the voice from heaven conveyed upon the wings of the wind, for so we read Gen. 3.8. And they heard the voice of the Lord God, Junins in lec. walking in the garden in the cool, or in the wind of the day: wind conveying his voice into their ears, and thereby his into their hearts. 4. By virtue of this divine Revelation, or some others not recorded in holy Writ, Adam received from God both the knowledge of that religious service and obedience which God then required from man, and therewithal the honour of the Priesthood also: being as the first man, so the first Priest in the world. 5. For the proof of the first, those Laws of divine worship, which were given by God to Adam, and from Adam transferred to his Sons and posterity, though they be not clearly expressed in holy Scripture (because as the worship of God grew up with time to more perfection, so the less perfect was the less regarded) yet in many places of holy Scripture these Laws are, though but obscurely, intimated: and by the Jews with one common consent they are reduced to six heads. The first against false worship. The second, of the worship of the true God. The third, of the appointing of Magistrates, and administration of Justice. The fourth, against the discovery of nakedness, and setting bounds to the lusts of the flesh. The fift against homicide, and shedding of blood. The sixth against theft, and of doing to others as we would be done unto ourselves. And to these commands, doth that edict of the Apostolical council of Jerusalem relate, Act. 15.29. which being directed to such of the Gentiles as were converted to the faith of Christ, puts them in mind of those precepts, which were given to the first parents of mankind. 6. For the second, the Priesthood of Adam, this is observed from Gen. 4.3, 4. Cain and Abel brought their offerings to the Lord. Mount. Acts & Mon. c. 1. sect. 16. They brought their offerings] this was no will-worship, no act of divine service derived out of their own brains, or by immediate revelation enjoined, but by direction, and command from Adam: who doubtless was so instructed by God: himself receiving by immediate revelation what his sons and posterity received mediately and ministerially from him. And they brought their offerings to the Lord] i.e. to be offered to the Lord by their father Adam, Beat. Pol. Jud. c. 2. who was as well their Priest, as their Parent, both their bodily and ghostly father: which is manifest from the examples of Noah, who offered sacrifices, Gen. 8.20. not his sons: and of Abraham the like, Gen. 17.23. and of Job also, who sacrificed for his sons, Job 1.5. 7. From Adam the several Patriarches in their respective families derived their right to the sacred function of Priesthood, which for many ages was enstated in the first born, and heads of families: until God was pleased to accept of the tribe of Levi, for all the first born of Israel, Numb. 3.41. 8. Thus then in the first age of the world, the knowledge of God in the ways of his worship, together with the office of Priesthood, was transmitted from Adam to his sons, and so from Patriarch to Patriarch in all generations: The several bodies of respective families being not by immediate revelation, but by the indoctrination and instruction of the heads of families taught the ways of God's service, and their own salvation: nor do we read of any divine truths immediately revealed, or any divine laws by immediate revelation prescribed from Adam to Noah which was the space of 1500 years. The Prophecy of Enoch remembered of S. Judas, being not of the nature of any new truths revealed, but a denunciation of judgement to be inflicted. In all this long tract of time, the world being drowned in sinfulness and iniquity, it was revealed to Noah, that the earth should be drowned by a flood also, and the sinful pollutions thereof washed away by an universal deluge of waters, Gen. 6.12, 13. And God locked upon the earth, and behold it was corrupt, for all flesh had corrupted his way upon the earth: And God said unto Noah, the end of all flesh is come before me, for the earth is filled with violence through them, and behold I will destroy them with the earth. 10. 'Twas not all the people, 'twas not any we read of but Noah only, had this truth immediately revealed unto him: Josephus indeed tells us, that the sons of Seth received by tradition from Adam, (not by immediate revelation) that the world should be twice destroyed, once by water, and once by fire: and therefore they erected two pillars, the one of wood, and the other of stone, Jos. Antiq. Jud. l. 1. c. 3. wherein they engraved the principles of those humane arts, and sciences invented by them, that the one might stand against the violence of the water, and the other against the violence of the fire: And of this nature (its most probable) was the prophecy of Enoch, Judas vers. 14, 15. And Enoch also the seventh from Adam prophesied of these, saying, Behold, the Lord cometh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with his holy Myriads, not so properly rendered 10000 Saints, to execute judgement, etc. 11. But the time when the first of these universal destructions should happen, Noah only had the honour to receive immediately from God: And for this end 'twas revealed to him, that by his mediation and ministry the people might have the knowledge of it, and be stirred up by his preaching (not by immediate revelation) to repentance, and amendment of life; who is therefore called a preacher of righteousness, 2 Pet. 2.5. And thus say the Hebrew Doctors, Pirke R. ●liezer, c. 22. he preached, saying, Turn you from your ways, and from your evil works, that the waters of the flood come not upon you and cut off the whole seed of the sons of Adam. 12. Unto Noah, after the flood was dried up, the foresaid Laws of holy living, given unto Adam were now renewed: adding thereunto a prohibition against eating of blood, to deter them from the sin of murder before prohibited, Gen. 9.4. But flesh with the life thereof, i.e. the blood thereof, shalt thou not eat. And this with the six former commands are commonly called and known by the name of the seven precepts of Noah. 13. From Noah the Priesthood descended upon his son Shem, who was the first of all men that had God as 'twere entailed upon himself in a more special reserved sort of peculiar personal appropriation: For until the days of Abraham, the great Lord of the world, and of all things therein, was peculiarly styled, the Lord God of Shem, Gen. 9.26. 14. Abraham the seventh from Noah, was the next person we read of that was honoured with immediate revelation; Antiq. Jud. l. 1. c. 8. who first by the way of Philosophy, saith Josephus, attained the knowledge of Divinity: by observing the motions of the heavens, the cause, nature, order of creatures, he aspired to the knowledge of the Creator, but not so perfectly as afterwards he received it by revelation. Clem. Recogn. lib. 1. And thus the Author of the Recognitions records the words of St. Peter speaking of Abraham, whilst he seriously pondered in his mind, the causes of things, Christ the true Prophet, who only knows the desires, and purposes of all hearts, appeared unto him, opening unto him the things he desired, teaching him the knowledge of the Divinity, the beginning and end of the world, the immortality of the soul, the resurrection of the dead, and the last judgement, with the rewards of the just, and the punishment of the wicked, and withal prescribed him such rules of holy living, whereby he might please God. The authority of this revelation I shall not put to question, but thus much out of holy Writ we are assured, that God immediately revealed himself to Abraham, calling, and commanding him out of the land of Chaldea, into the land of Canaan, promising to him, and his posterity this land as a type of Paradise, or celestial Canaan, entailing upon him, and his posterity the privileges and peculiar interests of God's people, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Chrysost. God making himself who is common to all, to be Abraham's, and his seed, by peculiar interest and appropriation, I will be thy God, Gen. 17.7. and the God of thy seed after thee: and withal, revealing unto him, that out of his loins should come the promised Messiah, the desire of all nations, and blessed Saviour of the world, Gen. 22.18. In thy seed shall all the nations of the earth be blessed. 16. These, and what other revelations soever Abraham received immediately from God, were upon this condition delivered to him, that he should instruct his family, who not immediately by revelation, or inspiration from God, but by the mediation and ministerial instruction of Abraham, were to be taught the knowledge of God, and of his holy Laws: upon this very ground God himself affirms himself to have revealed his will unto him: Gen. 18.17, etc. And God said, Shall I hid from Abraham the things that I do, etc. For I know him, that he will command his children and his household after him, and they shall keep the way of the Lord. 17. From Abraham, Isaac, and Jacob, the knowledge of God was by tradition transmitted from Patriarch to Patriarch, and the Church or people of God, now confined to the seed of Israel, was by the several heads of their respective families instructed in the service of God, till turning away after the Idols of Egypt, God gave them up to a cruel bondage and slavery under the tyranny of Pharaoh: In which great affliction, when they besought the Lord, he sent redemption to his people by the hands of Moses his servant, and Aaron whom he had chosen, Psal. 105.25, 26. 18. Moses the seventh from Abraham, was selected, and immediately called by God, as to be the leader and deliverer of his people, so his Lawgiver also, who receiving the mind of God by immediate revelation, made it known unto the people: The sum whereof was engraven in tables of stone, and commanded to be kept as the standing rule of God's worship, and man's obedience to all posterity: and the people were herein so far from depending upon immediate revelation, that they petitioned to receive the mind of God by the mediation and ministry of Moses, Exod. 20.19. Speak thou with us, and we will hear, but let not God speak with us lest we die. 19 The Law of God thus published and standing upon record, there was now less need of immediate revelation, than before: the people of God had now a more sure word of prophecy, than what formerly, 1. By revelation from heaven, 2. By tradition from Patriarch to Patriarch was delivered. To these sacred writings therefore they were commanded to have recourse: by them to be guided and directed, and not to swerve from what was contained therein, either to the right hand, or to the left, Josh. 1.7. To the Law, to the testimony, if they speak not according to this word, 'tis because there is not light in them, Isa. 8.20. Where all pretence to new lights is cut off, and that pronounced to be no true light, which is not grounded on the Laws of God. 20. For the preservation of this law pure, and inviolate, a ministry or priesthood was ordained, and by God's special command transferred from the first born of every Tribe upon the Tribe of Levi. To them belonged the interpretation of the Law, and the performance of all the sacred rites therein contained, neither were the people either presumptuously to depend upon immediate revelation in respect of the one, or sacrilegiously intermeddle with any part of the sacordotal function in the other respect. But as to the first 'twas ordained, that the Priests lips should keep knowledge, and they, i. e. the people, should seek the Law at his mouth, Mal. 2.7. And as to the second, that no stranger that is not of the house of Aaron come near to offer incense before the Lord, that he be not as Corah and his company, Numb. 16.40. 21. But because there is nothing amongst men so well established, but through the Devil's suggestion, and man's corruption, 'tis liable to depravation and abuse: God was pleased the better to restrain both his Priests and people from the violation of his written Law, to stir up in every age some choice and select persons whom he enabled more immediately, and extraordinarily, some to understand, and clear the Truth, and true meaning of his divine Law, when 'twas corrupted, or obscured by misinterpretations, and false glosses: others to foretell, and pronounce both judgements to come upon the transgressors, and mercies upon such as observed and kept his commandments: whose inspired writings, both by way of History, and Prophesy, Doctrine, and Example, Praying, and Preaching, are as so many commentaries of the Divine Law, and complete the Canon of the Old Testament, which is reduced by our Lord himself to these two general heads, the Law and the Prophets, Mat. 22.40. 22. Thus from Adam unto Christ, there is no pretence or colour for a people to depend upon immediate revelation; the will of God being made known to his people, generally and ordinarily by the mediation and ministry of man, and but seldom, and by a few choice persons, and upon extraordinary occasions, by immediate revelation: The truth whereof will further appear, and the weak grounds whereupon immediate revelation depends, will be discovered in the succeeding chapters. CHAP. II. Of the several manners of extraordinary and more immediate Revelation. 1. GOD at sundry times, and in divers manners spoke in time passed to our fathers, Heb. 1. The divers manners of Gods extraordinary revelation of himself to his people of old, are reducible to six heads. 1. By the ministry of Angels, who frequently appeared in humane shape, and revealed the mind of God to some of his choice extraordinary servants: as Gen. 32.1, 2. Zach. 1.9. Mat. 28.2.5. Act. 23.9. and many of those Texts, wherein 'tis said, the Lord appeared unto such and such, are to be understood of the appearance of Angels: Ob honorem sc. mittentis, ut plena sit ejus authoritas, hoc dr. isti qui missus est, quod est illi qui misit, ut saepius factum est de Angelis. Clem. Rec. lib. 2. see for this Exod. 3.2. compared with Act. 7.30. where in one place 'tis said, the Lord appeared unto Moses: in the other, an Angel of the Lord: and Exod. 29.20. ch. compared with Act. 7.53. and Exod. 23.20, 21. Not that any Angel presumed to be called by the name of the Lord, or to be worshipped as God: but to add the greater weight and authority to the message he brought from the Lord, the messenger was called by the name of the Lord that sent him. 2. By Dreams, as Numb. 12.6. Is there a Prophet among you? I the Lord will make myself known unto him in a vision, and will speak unto him in a dream: and Job. 33.24, etc. For God speaketh in a dream in the vision of the night, than he openeth the ears of men, and sealeth their instruction: Quia anima clousis sensibus exterioribus ad recipiendam revelationem magis est apta, quia tunc non est per occupationem sensuum exteriorum impedita. Lyr. in Mat. 1. And the reason hereof is, because when the outward senses are shut, the inward soul is more apt to receive the impression of divine revelation being no way then hindered by the working of the exterior senses upon outward sensible objects. Thus the Lord revealed himself to Jacob, Gen. 28.12. To Daniel, Chap. 7.1. To Joseph, Mat. 2.13, 19 3. By external representations, and appearances when awake: as Jer. 1.11, 12, 13. Ezek. 1.4, etc. and this was accompanied sometime with the ecstasy, and entrancing of the person, who received such visions, as Dan. 10.8, 9 St. Paul was in an ecstasy when he was caught up into the third heaven, so that he knew not for that time, whether his soul was clothed with humane flesh, or separated from it, 2 Cor. 12.2. 4. By internal inspiration of the holy Ghost, without any such ecstasy or abolition of sense: as Job, David, and many others were inspired, and yet we read not that they were ecstasied or entranced, as 2 Pet. 1.21. Holy men of God spoke as they were moved by the holy Ghost. There is an ordinary moving by the holy Ghost, for every good motion, every spark of celestial fire, whether for illumination, or sanctification, is from him. And there is an extraordinary motion of the Spirit, in the Prophets of the Old, and Apostles of the New Testament: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: they were acted or carried by the holy Ghost, and spoke, as they were thus incited by God. And those under the New Testament were also honoured with this extraordinary manner of divine revelation▪ upon whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Ghost fell, Act. 10.44. and they spoke with tongues, and of whom 'tis said, by imposition of the Apostles hands, they received the holy Ghost, Act. 8.17. 5. By Vrim and Thummim, the one signifying light, and the other perfection: they were two ornaments in the High-priests breastplate: but how, and after what manner they gave their answer, is diversely delivered. The learned Jews say that the names of Abraham, Isaac, and Jacob, and the twelve Patriarches, with this addition: All these are the Tribes of Israel: In which names and words, all the letters of the Alphabet are contained: And by the prominency and shining of those letters, the answers were received, and communicated to the people. 6. By a voice from heaven, called by the Hebrews Bath-col: the daughter of a voice, or the production of thunder: and this was usually conveyed into the ears of the persons that heard it, upon the wings of the wind, as before is remembered, to Adam, Gen. 3.8. So also to Elias, 1 King. 19.11, 12. To Christ, Mat. 3.17. And his Apostles received the holy Ghost in a mighty rushing wind, Act. 2. These were the divers ways of more immediate revelation of old, which were not ordinary, and common, but at sundry times, and upon special, and extraordinary occasions either upon some great work of Judgement or mercy from God to his people: or of repentance, and now obedience from the people unto God: All which ways of divine revelation are long since ceased in the Church of Christ; as being furnished with sufficient means of instruction in righteousness, and saving knowledge, without any such manners of extraordinary revelation: for as the judicious Hocker observes: Since God himself hath therefore revealed his will, Ece. polit. l. 1. sect. 14. because men could not otherwise have known so much as is necessary; his surceasing to speak unto the world since the publishing of the Gospel of Jesus Christ, and the delivery of the same in writing, is to us a manifest token that the way of salvation is now sufficiently opened, and that we need no other means for our full instruction, than God hath already furnished us withal. There are 3. Reasons amongst others, why God was pleased in such divers manners to reveal himself of old, but in these last days to surcease the use of any such revelations. 1. Because the people of God had either, 1. No Scripture at all, as from Adam to Moses. Or, 2. The written Law only, as from Moses to Samuel. Or, 3. The Laws and the Prophets only, as from Samuel to Christ: but we have both Law and Gospel; Prophets, and Apostles; the revelations of God both new and old, fully and sufficiently delivering the will of God unto us. 2. God's people of old looked unto Christ for to come, and waited for that light which was yet to be revealed: but we believe in Christ already come: and are made partakers of that true light, which displayed from Christ the Sun of righteousness does fully discover unto us, the ways of God's service, and of our own salvation, so that it is as needless for us now to depend upon new revelations, or set up new lights, as to hold candles to the sun, when it shines in its fullness of splendour. 3. The Jews being curious of knowing things to come, and withal prone to Idolatry, that therefore they might not have recourse to soothsayers, and sorcerers, nor run a whoring after Idols, God frequently sent them Prophets extraordinary: and then they had most such Prophets sent▪ when they were most Idolatrous. But now all idol-temples are broken down, and their Oracles long since ceased: so that there is no such danger among Christians of other Idolatry or Image-worship, as that Idolatry which is too usual, and common; to worship the imaginations of their own hearts: whereunto those of all others are most prone, who most depend upon new revelations. CHAP. III. Of an ecstasy, natural and supernatural, and the difference between Divine Ecstasies of old, and Diabolical Entrancing, and Inspirations. 1. AS God is the fountain of Truth, which is derived unto us by revelation from him: so the Devil is the father of Falsehood and lies, which deduce their original from his secret and subtle inspirations. And herein the Devil is God's Ape, cunningly following the same ways of seduction, and deceit, observed by God for the conveyance of his saving Truth. So that where God has his Church, the Devil hath his Chapel, and where God has his true Prophets, the Devil hath his false Prophets also. And the several ways of Divine Revelation observed by the one, are imitated by the other, viz. by Dreams, and Visions, Ecstasies, and Entrancing. I will go forth and I will be a lying spirit in the mouths of his Prophets, 1 King. 22.22. Thus the heavenly Doctrine and miracles of Christ are confronted by the devilish doctrines and lying: wonders of Autichrist, 2 Thess. 2.9. And a departure from the true saith, there ever was and ever will be in the Church, whilst militant here upon earth, even by giving heed to seducing spirits, and doctrines of Devils, 2 Tim. 4.1. 2. Nor does this evil spirit work his deceits, and inspire his damnable doctrines, but by God's permission, 1 King. 22.22. and therefore the evil spirit is said to be from the Lord. Because, 1. He is licenc'd by the Lord. And because, 2. His actings upon, and by his seduced instruments, are like the actings of the Spirit of the Lord upon his servants: so we read, 1 Sam. 18.10. An evil spirit from the Lord came upon Saul, and he prophesied, i: e. was entranced, and demeaned himself as did the Prophets of the Lord, when extraordinarily moved with the Spirit of Truth. 3. Because therefore some persons amongst us, that pretend to immediate Revelation, have their trances and pretended ecstasies also in order hereunto: 'twill be pertinent here to add some notes of difference betwixt the extraordinary actings of the good Spirit, and those agitations, and turbulent motions of the evil spirit, that the one may be the better distinguished from the other. But first 'twill be necessary to understand what an Ecstasy is, and the kinds thereof. 4. And rightly to understand the nature of an Ecstasy, we must remember, that man is of a middle nature betwixt Angels and Beasts, and this in respect of the two parts or regions of his soul, the superior and inferior. The first is called the reasonable, and the second the sensitive soul. The first, man hath in common with the Angels of heaven, and the second with the Beasts of the earth: now these two being combined into one soul, there follows hereupon such a combination betwixt the faculties of each, that the working of the one without the other is preternatural, and called an Ecstasy. 4. So that from hence doth necessarily flow two general kinds of Ecstasies: the one of the Reasonable soul, when that either works, or is wrought upon without the instrumental mediation of the senses: being for the time enwrapped, and separate from the use thereof. And the other of the Sensitive soul, when that either acts, or is wrought upon by sensible objects, without the guidance, or direction of reason. The first Ecstasy is above us, as we are men, for it renders us like to the Angels of heaven, which act not by any organs of sense. The second Ecstasy is below us, as we are reasonable men, for it renders us like unto the beasts that perish. And the greater that either of these Ecstasies be, the harder it is for the soul to return to herself, or produce contrary operations to the Ecstasy wherein she is. Hence some holy, and Angelical souls, have been so enwrapped with divine and heavenly contemplations, that their outward senses have been for the time useless unto them, whilst they have not minded any earthly thing. And on the other side, some sensual and carnal persons, (which is the far greater number) are so taken up, and pleased with their sensual and worldly lusts, as if they had not an immortal soul to be cared for, nor were endued with reason to be the guide of their actions. 5. But withal we must know, that all the former kinds or all the Ecstasies of the Reasonable soul, are not holy, heavenly, and Angelical: but some are natural, and some supernatural. 1. By natural Ecstasies, I mean such as proceed from natural causes. As, 1. The serious intention of the mind, which in some deep study or contemplation, whether the object be good or evil, true or false, may be abstracted for the time from its operation by the external senses, upon outward sensible objects; which is no other but an ordinary natural Ecstasy. 2. The strange Relations of Angels, and Devils, visions and revelations, together with the indoctrinations, strange demeanour, ghastly looks, and other mystical ways of persons desirous to deceive, may produce in others not only belief in them, but a secret transportation besides themselves, and strong fancies of having the like visions, revelations, etc. 3. There are many bodily distempers, as Fevers, Epilepsies, Melancholy, Hypochondriacal, and Religious; the which as they are more or less violent, and intense, accordingly do make greater or less impressions in the brain, and fancy, and so produce either more ordinary, or extraordinary conceited visions, and fancied Revelations. Too many of such Revelations as these, have in all ages, since divine Revelations are completed, been made use of, by the subtlety of the Devil, and cunning craftiness of men, whereby they lie in wait to deceive; that they may be esteemed by the vulgar for inspired persons, and obtrude their distempered imaginations upon the credulous, for holy, and divine inspirations from above. The several kinds whereof have been observed by Dr. Casaubon in his late Treatise of Enthusiasm, whither I refer the Reader for further satisfaction herein. 2. Supernatural Ecstasies, are those only that are pertinent to our present discourse: meaning also by supernatural not those holy, divine, and ravishing contemplations, wherewithal, all truly and fervently pious, and heavenly minded men are ordinarily ecstasied, and transported (which are also undoubtedly the influences of a supernatural power) but the extraordinary, and supernatural actings either of the holy and good Spirit of God of old, or of the false and evil spirit in all ages: For both the Divine and Diabolical spirit, have not only their ordinary, but also their extraordinary workings, and entrancings of the minds of men which distinguishes the persons so wrought upon, either into true or false Prophets. 6. And the differences betwixt the one, and the other will appear as in many other, so in these ensuing Particulars: 1. The Ecstasies of the Lords Prophets, though their senses were bound up, that the intellectual soul might more immediately receive the impression of those celestial truths, which were at such times revealed: yet their gestures, and demeanour in such ecstasies, were notwithstanding, grave, sober, and modest. But the entrancings of false Prophets are accompanied with wild, exotique, and uncivil gestures, being by the evil spirit (whose delight it is to torment and vex whom he inspires, and possesseth) haled, and tumbled, tanquam furiis perciti, as if they were pricked, provoked, and spurred up by Furies, swelling, foaming, frothing at the mouth, throwing themselves upon the ground, rending their flesh, tearing their hair, wallowing sometimes like drunkards in their vomit, and raving like men distracted, Vid. Chrys. in 1 Cor. 12. Hem. 29. as chrysostom observes of the Pythonesse of Apollo: and is observable also of many Daemoniacks in the Gospel, as Luk. 9.39. A spirit taketh him, and he suddenly cryeth out, and it tearoth him that he foameth again, and bruising him hardly departeth from him. 2. The Lords Prophets, when abstracted from the use of sense in their ecstasies, were so far from losing the use of their Reason and Understanding, that the very end why they were deprived of the use of their senses for the time, was, that their understanding being more intense, might more clearly, because more immediately, receive the Truths revealed. But false Prophets, when entranced by the evil spirit, were deprived of their understanding as well as of their senses: so that oftentimes themselves understood not their own Prophecies, and pretended Revelations, as Chrys. out of Plato alleges: Ibid. They say many things, and good, but they know not themselves what they say. And this is ordinary with most enthusiastics, confusedly to talk much of holy things, and to heap together Scripture phrases so much, without order, and right application to the clearing of any truth they would seem to affirm, that as they themselves know not well what they say, nor whereof they affirm, so is it very unlikely, that any man else should rightly understand their meanings. 3. The Prophets of the Lord had never any motions from the good Spirit, but what tended unto good, and not to the least harm, either of themselves, or others. But such as were entranced by the evil spirit, had motions to do harm and mischief both to themselves, and to others also. As Saul would have killed David in his Prophet-like trances, 1 Sam. 18.11. And Prisca, and Maximilla, two heretical Prophetesses, and great pretenders to immediate revelation, hanged themselves in one of their counterfeit Rovelation Ecstasies: which will further appear in the 16. chapter of this Discourse. 4. All that was delivered unto, or uttered by the true Prophets of God, in any of their Ecstasies, were for the good and edification of the Church, and people of God. But all the revelations of false Prophets, are at the best unprofitable, useless, and vain, if not destructive to the Truth. The lies, errors, and deceits; the blasphemies, and devilish doctrines, which these counterfeit ecstasies and revelations have brought forth, are both manifold and notoriously manifest also. But that ever any saving truth either not known before, or nor understood, hath in these last days, been by immediate revelation discovered, cannot I believe by the greatest Enthusiast of the Age be made to appear. Chrys. in Mat. c. 7. Hom. 19 S. Chrysost. gives us two rules whereby to know true Miracles, and consequently true Revelations also from such as are false, and counterfeit. 1. If necessary as to the time, and occasion of them: 2. If useful and profitable as to the issue, and fruits thereof; but if neither of these concur in a Miracle, or Revelation, they are false and illusive, and to be ascribed rather to the cunning of Satan, then to the power of God. 5. The Visions and Prophesying of the Lords Prophets were at all times, and altogether true, having not the least mixture of error, or falsehood therein: But those of the false Prophets, are sometimes true, and sometimes false, and sometimes neither true nor false, but of such a dubious nature, as to be seemingly true not only in several, but even in contrary senses, Et est evidentis judicii, etc. 'Tis evident enough, that those things are not from the true God, wherein there is the least mixture of falsehood, or of a lie in any particular: Et in his qui mentiuntur, Iren. proem. advers. Haer. saith Irenaeus, Even in lying vanities, and doctrines of Devils, there is ever some truths enter mixed, that under the covert thereof, the falsehood and deceit may unperceivably pass, and be entertained. Thus though the Diabolical spirit appear in the likeness of holy Samuel, and the Ecstasies, and entrancings of false Prophets, be like unto those of the Lords Prophets, yet 1. By their wild exotique gestures and vexatious agitations: 2. By their loss of the use of their reason, and understanding for the time. 3. By their harmful motions, and mischievous incitements. 4. By the uselessness, and unprofitableness of their revelations. And, 5. though they may speak much truth, yet by the least intermixture of falsehood, and of a lie therewith, they may easily be distinguished the one from the other. But to leave these extraordinary means of divine Revelation, so long ceased in the Church of God, and not of late pretended unto, but by Impostors and seduced persons: which will appear yet further by considering in the next place, the ordinary means of divine Revelation before Christ, and their Schools of the Prophets. CHAP. IU. Of the ordinary ways of Divine Revelation before Christ. 1. THE ordinary means, whereby God revealed and made known his will unto his people, were in the firster ages, the Tradition or delivery of divine Truths from Patriarch to Patriarch, together with the Catechetical instructions of the first born, and heads of families, in whom the several offices of King, Priest, and Prophet were pro tempore enstated. These divine truths, were not at the first committed to writing, because the years of the first Patriarches were so many, that their memories might well serve them in stead of books: Hook. eccls. pol. l. 1. ser. 13. the imperfections and defects whereof God mercifully relieved, by often putting them in mind, of what was most necessary to be remembered by them. In which respect it is easy to observe, how many times one thing hath been iterated, even to sundry of the best, and wisest amongst them. And thus it continued in the Church of God: which was governed and instructed by a traditionary, and unwritten Law from Adam to Moses. 2. When the lives of men upon earth were shortened. The written Law of God, as a surer and more durable means of divine Revelation, was commanded to be the Rule of their actions. But yet not so, as that 'twas permitted to each man to give his own sense, and make his own interpretation of this divine Law at will and pleasure; but 'twas to be expounded to them by the consecrated Priests, and lawfully called Prophets of God in all ages, Neh. 8.4, 5, etc. Mal. 1.7. Luk. 4.17. Act. 8.30.37. 3. And this way of revealing the will of God in the exposition of his holy Laws did differ much in the time of the first, and of the second Temple. For under the second Temple Prophesy by extraordinary Revelation generally ceased, and hereupon came in a multitude of other Expositors, Scribes, and Pharisees, Wisemen, and Disputers, 1 Cor. 1.20. to all whom the people were commanded to give ear, and to seek the Law at their mouth, Mat. 23.2, 3. The Scribes and Pharisees (saith our Lord) sit in Moses chair, whatsoever they say unto you, observe and do it. 4. God ordinarily revealed himself as by his Word, and the interpretations thereof: so by his Works in several instances of his providence, and acts of his service commanded. E.G. The delivery of his people out of Egypt was a revelation of Christ's flight, and return thence; and of our deliverance by him from the bondage of spiritual Pharaoh, the Prince of darkness, and from that worse than Egyptian darkness of sin, Mat. 1.15. and ignorance here, and blackness of darkness for ever hereafter. God's command to Abraham, to offer up his only Son Isaac, Gen. 22. was a Revelation of his gracious purpose, to offer his only son a sacrifice for the sins of the world, in whom all the nations of the earth are blessed. The erection of the brazen Serpent in the wilderness, Joh 3.19. was a Revelation of the son of man's elevation on the Cross. The Passeover, or eating of the Paschal Lamb, a Revelation of Christ our Passeover, 1 Cor. 9.7. that Lamb of God who taketh away the sins of the word. The very place where Adam was created, being the same where Cain and Abel sacrificed, Gen. 4. where Noah built an Altar, Gen. 8.20. And where Abraham did the like, Gen. 22.9. Where David also built an Altar, 1 Chron. 21.22. And where Solomon built a Temple unto the Lord, 2 Chron. 3.1. was a typical Revelation of Christ to be sacrificed in the same place for our Reconciliation with God; Maym. in Misa. book 8. Treat. of the Temp. which some of the Jewish Rabbis themselves, (saith Maim) have observed: saying, Our wise men have say, that Adam was created out of the place of his atonement. The raising up of Jonah from the dead, who is conceived by some of the Ancients to be the widow's son of Zarephath who was raised by Elijah, 1 King. 17. Mat. 12.40. And the swallowing of the same Jonah by the Whale, with his deliverance out of the belly of that fish after three days and three nights; was a praesignification of Christ's Christ's Resurrection for us on the third day. Heb. 9.9, 10, etc. All the sacrifices for sin under the Law, were as so many ocular Rovelations of great sacrifice of God's Son offered up on the Altar of the Cross. And so their difference of meats, and drinks, and divers washings; their new Moons, and Sabbaths were shadows of things to come, the body whereof is Christ, Col. 2.16, 17. All these were as so many mystical Revelations or shadows of Christ the Son of righteousness, as so many praesignations of Christ, who is the truth, and in whom all these several ways of divine Revelation both ordinary, and extraordinary were completed. CHAP. V Of their Schools of the Prophets. 1. FOR the better ensitting of persons both in an ordinary way to interpret the Law of God: as also to be capable of extraordinary, and immediate Revelations upon extraordinary occasions; as also for the propagation of learning, and increase of wisdom in order hereunto: there were divers Colleges, and Schools of the Prophets in several places of the land of Israel, the portion of God's inheritance erected. And although it be not positively in holy writ affirmed, that in such or such a place, there was a College or School, where the gift of Prophecy was studied for (which is the objection of the present pretenders to immediate Revelation) yet is it clearly enough implied in many places, and by the currant of all interpreters of holy Scriptures; by many Chorographers, and other learned persons, who have described unto us the customs and manners of the Hebrews, and this from the Hebrew Doctors themselves, who best knew the state of their own Commonwealth, 'tis sufficiently, and fully evidenced unto us. To instance in some places, and passages of holy Scripture, from whence both the being, and some orders also of these Colleges are observed. We read Josh. 15.15. of the city of Kiriath-sepher, which being interpreted is civitas literarum, the City of Learning: for here saith Adrichomius there was an Academy. And in Judg. 7.1. of the hill Moreh, which is by interpretation the hill of the Teacher, receiving its denomination from the School there erected. In 1 Sam. 10.5.10. we read of the hill of God, so called from the Prophets of the Lord who had there their School, and the company of Prophets here mentioned, as also 1 Sam. 19.20. were Students in those ways of learning which ensitted them for the gift of Prophecy: Studiosorum operam Prophetiae dantium, Junius in loc. And that these Prophets prophesied not by immediate Revelation (as our present Enthusiasts affirm) is manifest, in that Samuel, saith the Text, was standing as appointed over them. Had they been immediately taught by God, why was Samuel appointed to be their guide and Teacher? And whereas 'tis further said, The Spirit of God was upon the messengers of Saul, and they also Prophesied: Prophetabant. i.e. prophetico more agebant, Jun. The meaning is no other, but that God by his holy Spirit, so changed their minds that they did not now so much think of apprehending David, (who was fled to this college as to a Sanctuary, and place of refuge) as to hear and discourse with the Prophets of the Lord; and accordingly they put off their military habit, and behaved themselves after the manner of the Prophets, quite forgetting to seize upon David, which was the errand they came about. And thus Saul himself is said to prophesy as well as his messengers, vers. 24. The since of the Prophets mentioned to be at Bethel, 2 King. 2.3. and at Jericho, vers. 5. at Naioth, and many other places do appear to be no other but students of several Colleges in such several places. Huldah the Prophetess is said to dwell in a College in Jerusalem, 2 King. 22.14. And in this city alone there were no less than 200 Colleges and Schools. The Master and the Scholar mentioned Mal. 2.12. And the School of one Tyrannus, Act. 19.9. with several more particular intimations are evident testimonies of these Schools. We read Psal. 84.7. They go from strength to strength: Chald. paraph. interpreted by the Hebrews themselves, who best knew their own customs, to be a kind of promotion or degree, in removing from their Sanctuary to their School: For in their Sanctuary and Synagogues, points of Divinity were more plainly delivered, their teachings there being ad populum: But in their Schools deep points were handled, and more exactly, and profoundly discussed, their teachings there being ad clerum: So that 'twas a degree to be removed from the Teaching of the Sanctuary to that of the School. There were three Degrees in these Schools. 1. Scholars, Disciples, or Juniors. 2. Proficients, who were by imposition of hands made Graduates, and thereby companions to the Rabbi: which ceremony of imposing hands they used in imitation of Moses to Joshua, Numb. 27.18. 3. Rabbis such as were worthy to teach others. The name Rabbi being derived from the Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multiplicatus fuit: Goodw. antiq. upon the title Rabbi. such a one whom the Greeks style 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, A Master or Doctor eminently gifted with variety of knowledge. The Scholars sat upon the ground at the feet of their Teachers: St. Paul was brought up at the feet of Gamaliel, Act. 22.3. Marry sat at Jesus feet, and heard his word, Luk. 10.39. The Graduates, or companions sat upon benches, somewhat higher: And the Rabbis in elevated reserved chairs, which are those chief seats in the Synagogues, the Scribes, and Pharisees so much affected, Mat. 23.6. The chief Prophets, or Heads of these Colleges, were not only termed Rabbis, or Masters, but also Fathers: and the Scholars or Students the Sons, and children of the Prophets, whereunto that saying of our Lord alludes: Wisdom is justified of her children, Mat. 11.19. Elisha cried to Elijah, My Father, My Father, 2 King 2.12. The Targum upon the place reads Rabbi, Rabbi, my Master, my Master, or my teaching Father: which by the wise man, are styled the Masters of the Assemblies, Eccl. 12.11. CHAP. VI Of being called Master. 1. GReat was the pride and ambition of the Teachers of Israel in the days of our Saviour, both in affecting of the chief Seats, or Doctor's Chair in their Synagogues, and Schools, and also the title of Rabbi, Master or Father: which was the cause of those sharp reproofs, Mat. 23.6. etc. They love the uppermost rooms at Feasts, and the chief seats in the Synagogues, and greetings in the markets, and to be called of men Rabbi, Rabbi: whereupon he infers these prohibitions, vers. 8, etc. But be not ye called Rabbi, for one is your Master, even Christ; and call no man Father upon earth, for one is your Father which is in heaven; and be not ye called Masters, for one is your Master, even Christ. 2. The true meaning of which prohibitions is worthy examination, because some weak and unlearned persons falsely conclude from hence, that 'tis unlawful to be called Master, or to mount the pulpit to preach, which they call the uppermost room in the Synagogue. And the first for the proof of the negative, That 'tis not unlawful, nor a transgression of Christ's command in this place, to be called Master, doth appear, 1. Because than 'twere unlawful also to call any man Father, for both titles are here prohibited upon the same ground. 2. These titles are used by the holy Ghost. in other places of Scripture, both bodily Fathers, Eph. 6.2.4. And ghostly Fathers▪ also, or the fathers of our souls, 1 Cor. 4.15. 2 Cor. 12.14. Both civil Masters, Eph. 6.5 and Ecclesiastical Masters, Eccl. 12.11. The Disciples of John styled him Rabbi or Master, Joh. 3.16. and so they styled Christ, Joh. 1.38. And 3. 'Tis not a fault either to affect the wisdom and learning of a Rabbi, or Master in Israel. Nor, 2. is it a fault being endued with wisdom and abilities of knowledge to be apt and desirous to teach others. Neither, 3. is it lawful for this end, to mount the pulpit or highest place in the Church for the more convenience of being heard. Nor 4. is it a fault to assume the title of Master or Doctor, for the gaining of the greater credit and authority to the doctrine delivered: If we go no further than this, both the uppermost seat in the Synagogue, or the Pulpit; and the title or Master also, are not only lawful, Si desid●retur nomen & authoritas magisterii ad hoc, quòd scientia jam habitâ aliquis melius possit uti, non est malum, sed bonum: qua bonu● Doctor deb●t quae●er● illa quae faciunt ad efficaciam doctrinae sus. Gloss. ord. in loc. but in these respects desirable: Because 1. Every good, and profitable Teacher, aught to desire, and seek those things which help to make his doctrine effectual and taking. 2. Every Minister of Christ is properly called Master, Magistri: ex consortio veri magist●i, tanquam nuntii ejus & pro reverentia ejus à quo mittuntur, honorantur, Lyr. in loc. ex consortio veri magistri, etc. as the under-master, or usher unto Christ, and as he is Christ's messenger, and accordingly to be reverenced, and respected, out of that reverence and respect we own to that great Master and Doctor of his Church, whose minister and messenger he is. Desiderare scientiam vel actum docendi non est malum, sed desid●rare nommem hoc ●st malum, & p●ccatum superbiae, Ibid. But then in the second place as to the affirmative, these commands of Christ are transgressed three ways. 1. When out of pride and ambition, the place and title of Master, or Teacher is affected: They love, saith the text, to be called of men Rabbi: where not the title, but the love, or ambitious affection of it is reproved: to affect the name more than the thing; the place, more than the charge; the title, more than the duty of a Master or Teacher: is one way, whereby all these divine prohibitions are transgressed. 2. To give up our faith, and obedience to the sole will, and command of any Rabbi or humane Doctor whatsoever, any further than the word and doctrine of God the Father doth warrant, and direct us, is a breach of this particular prohibition, Call no man Father upon earth, for one is your Father which is in heaven 3. Now that the Messiah was exhibited, to look upon any other save Christ alone, as the great Prophet of the Lord and Doctor of his Church, is a transgression of both these particular commands: Be n●t ye called Rabbi, for one is your Master, even Christ. Neither be ye called Master, for one is your Master, even Christ▪ All Masters of Scholars, were now become learners of Christ; And the Apostles themselves to whom these commands were directed, though under Christ they were the greatest Masters or Teachers of all the world, nevertheless were the Disciples, or Scholars of Christ, and in this respect not to be called Masters, i. e. not chief, primarily, and principally, but secondarily, and instrumentally only. CHAP. VII. That all Revelation is completed in Christ and his Apostles. 1. WHen amongst the Jews, their latter Prophets Haggai, Zachary, and Malachy were dead, The holy Ghost went up, say the Hebrew Doctors, and departed from Israel, i. e. All extraordinary ways of divine Revelation had an end, save only the voice from heaven. And this was a prologue, or praesignification of the coming of the true voice from heaven, or rather of the eternal Word himself, in whom all immediate Revelations, and voices from heaven were to cease, as having in him, their perfection and accomplishment. 2. All the Law, and the Prophets prophesied until John, Mat. 11.13. i e. The Law, and the Prophets spoke of Christ to come. The Law in types, and sigures, the Prophets in predictions, and promises. And this was all the light the Church enjoyed until John came: and he more clearly pointed out the Messiah already come in the flesh, saying, This is he, Joh. 1.15. and behold the Lamb of God, vers. 29. The types and figurative services of the Law, were as so many dumb shows, and the predictions of the Prophets as so many inarticulate sounds of the word Christ. But John was vox verbi the very voice of the Word: that's his style, Mat. 3.3. The voice of one crying in the wilderness. The Law, and the Prophets, were as dim glimmering tapers; but John was a burning, and a shining light, Joh. 5.35. And this because he was nearest unto Christ the Sun of righteousness, and fountain of all divine illuminations, from whom all the Prophets derive their light, as the Moon and the Stars do from the body of the Sun, which is the fountain of light material. 3. And as the light of the Moon, and of the Stars, gives way to the light of the Sun, when it arises: Moses & Elias significam legis, & prophetarum oracula in Domino compl●ta. Gloss. ord. so the light of the Law, and of the Prophets gave way unto Christ, when he who is the Light of the world appeared: we read therefore that in the transfiguration of Christ upon the mount, Moses and Elias appeared to him, Mat. 17.3. Moses for the Law, and Elias for the Prophets, acknowledging their Oracles to be completed in Christ, which was ratified by a voice from heaven, vers. 5. This is my beloved Son, hear him. 4. Not that the Law and the Prophets are by or in Christ abolished, but completed, and perfected rather: Christ is the end of the Law, Rom. 10.4. but 'tis finis proficiens, non interficiens, saith the Father, not the end to abolish, but to finish and perfect the Law, & sic perficiendo confirmare, Aug. and so by completing the Law, to establish it as a standing Rule of righteousness to all posterity. To think therefore that Christ hath made void the Law is a great sin, Christ himself having forbidden us to harbour any such thought, or erroneous opinion of him, Mat. 5 17. Mat. 5.17. Think not that I came to destroy the Law, or the Prophets, I came not to destroy, but to fulfil, the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to fill up: and signifies not only Christ's personal perfect obedience to the Law: but also the filling up, with his clear, and full light of Revelation, what was wanting, or but obscurely revealed by the Law, and the Prophets. 5. Nor is it here unworthy observation, that as that material light, which is displayed from the body of the Sun ariseth by degrees, and shineth more and more unto the perfect day: For 1. the day breaks, wherein there is more night than day; 2. The day dawns, when 'tis not yet fully nor clearly day; 3. The light is diffused through the air, and the beams are spread upon the mountains, but yet the Sun is under the Horizon; 4. The Sun appears upon the earth, and rises by degrees till it mount up to the vertical point: even so hath the light of divine Truth been revealed from heaven to the Church of God: 1. 'Twas but a dark, obscure, and glimmering light in the first period of time from Adam to Moses; 2. 'Twas more lightsome, but yet not clear, and full upon the promulgation of the Law. 3. It increased still upon the rising of the Prophets, as so many Luminaries in the Church: by whom line after line, and precept after precept, as so many beams of the increasing light of divine Revelation were displayed; till 4. The day of the Lord came, and the Sun of righteousness appeared upon the earth. So that as time grew up, so did the Revelation of God's will, and when Fullness of Time was come, we received a fullness of divine revelation, from him in whom all fullness dwells, Col. 1.19. When fullness of time was come, God sent his Son, Gal. 4.4. 6. So that notwithstanding all the several ways, and manners of divine Revelation both mediate, and immediate before remembered: yet the word comparatively was still as 'twere benighted with ignorance, until Christ appeared to give light to them that sat in darkness and in the shadow of death, and to guide our feet in the way of peace, Luk. 1.79. Hence Christ is termed the morning Star, Numb. 24.17. and the dayspring from on high, Luk. 1.78. And the light of his Revelations, the dawning of the day: and the illumination of our souls therewith, the rising of the Daystar in our hearts, 2 Pet. 1.20. 7. The great difference betwixt the light of divine Revelation by the Law, and the Prophets in the Old Testament, and by the Gospel of Christ in the New Testament, is in four respects observable from Heb. 1.1. God who at sundry times and in divers manners spoke in time passed to our fathers: hath in these last days spoken unto us by his Son. 1. God revealed himself to the Patriarches, and prophets of old, at sundry times: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. in sundry parts, now a piece, and then a piece of divine Truth, as seemed best to his divine wisdom: But to us under the Gospel, he hath revealed himself entirely, fully, and wholly by his Son: For it pleased God that in him should all fullness dwell: Col. 1.19. Joh. 1.16. and of his fullness we all receive: in whom are hid all the treasures of wisdom and knowledge, Col. 2.3. 2, God spoke to them of old in divers manners: By Dreams, Visions, Angels, Voices, etc. but to us under the Gospel uniformly, and without variation, by Christ, and his Ministers, which is one respect amongst others, why the Priesthood of Christ is said to be unchangeable, and eternal: and this manifests the imperfection of their light of old, and the perfection of ours now: as there are variety of lights for the night, and these lights also are changeable in their courses: but one Sun only for the light of the day, which is the light too that changeth not. 3. God spoke to them of old by his Prophets, who were but mere men: but to us, by his Son, who is God as well as man. And herein is that Prophesy accomplished, Isa. 54.13. And all thy children shall be taught of the Lord: A text which is too much abused, and wrested to patronise new Revelations, and an immediate teaching from God, without the ministry of man: whereas the Prophecy was fulfilled in the person of Christ, and by Christ himself 'tis applied to himself, Joh. 6.45. So that we are all taught of God, in that we have the Doctrine or Teaching of Christ, who is God: whose Doctrine is therefore termed a Gospel, i. e. The Speech of God. 4. God spoke to our Father's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of old; which implies some new way of speaking to follow: But to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these last days, Gal●i. in Heb. 1.1. to denote that this is his last way of speaking by his Son: that we must not now expect any new lights or depend upon any new Revelations after this: So Calvin upon the words: Hereby expressly declaring that God would not now add Prophecies to Prophecies, and Revelation to Revelation, but that all parts of divine Teaching were so completed in the Son of God, that this should be the last, and unchangeable testimony we should receive from God: whose heavenly Doctrine delivered unto us is therefore termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal Gospel, Rev. 14.6. 8. It were an opinion very much unworthy the Wisdom, Power, and Goodness of the great God of heaven, that he should send his only begotten Son into the world to reveal, and make known his will unto his people, himself expressing this to be the last time of his sending also: But last of all he sent his Son, Mat. 21.37. And yet that his Revelation of himself should be still defective, and incomplete. Wherefore is Christ termed the Light of the world, Quia imp●ssibile erat D●um si●e Deo discere; ●deo per v●●●um suum d●●●l homin●s s●ire Deum. Iren. l. 4. c. 10. Joh. 1. 1. Cor. 1.24. Joh. 14▪ 6. Joh. 1.5. and the sun of Righteousness, Mal. 4.2. The storehouse of wisdom and knowledge, Col. 1.19. The only mean of discovering unto us the knowledge of God, without whom it is impossible to know God: For no man hath seen God at any time, the only begotten Son which is in the bosom of the Father, he hath declared him, Joh. 1.18. Wherefore is he termed the Word of God, and the Wisdom of the Father, the Way, the Truth and the Life: but by these and many more expressions besides these, to signify unto us, that the knowledge of God, and of his holy will is so fully by Christ revealed, that here we must now six, and not expect any further Revelations or new Lights to be discovered? He looks beyond the Moon, that looks for Revelations beyond Christ, and what already stands upon record to be revealed by him. There is no need to be curious after knowledge, N●bis ●uri●sitate opus ●●n est p●st Christ●● Jesum, nec inqu●sitione p●st ●●angeli●●n: Cum ●●●d●●●●, nile desider amus ult●a●●de●●. He n. prius cadmus' non esse quod ul●ra ●redere de●●amus. Tert. de prae. advers. Haer. c. 8. since the Revelation of Jesus Christ, saith Tertul. nor is there need of further search after Truth, since we have found the Gospel: where we believe in Christ, we desire not to believe any thing beyond this belief, for this we believe first of Christ, and his Gospel, that beyond this there is nothing aught to be believed. 9 The Apostles of Christ had the honour after him to receive by immediate Revelation, not any new Gospel, but the right understanding, firm remembrance, and powerful publication of the Gospel of Christ. All whose epistles and writings, are as so many Commentaries and illustrations of the Gospel, as the Prophets of old were of the Law: And as Moses and the Prophet's complete the old, so Christ, and his Apostles complete the canon of the new Testament: which was ever received in all ages by the Church of Christ, Qu●d prople●ae praec●●az●ve●unt, p●rs●●●a. Christus, Apostoli tradiderunn: a quibus ●eel●sia accipiens per universu● mundum sela bene cust●d● as tradidit filiis, Iren. l. 5. advers. Haer. as the Rule of Faith, and summary of divine Revelation. So Irenaeus, What the Prophets foretold, Christ hath perfected, and his Apostles have delivered, from whom the Church through the whole world dispersed receiving the same, hath delivered it to her sons, the true Members of the Church Catholic, all which must undoubtedly believe and profess with the rest of the family: we are built upon the foundation of the Prophets, and Apostles, Jesus Christ himself being the head corner stone, Eph. 2.20. And here it cannot be either impertinent, or unprofitable to observe in what respects sometimes Christ, and sometimes his Apostles are said to be the foundation we are built upon. 1. Christ is called the Foundation, 1 Cor. 3.11. Primarily as he is the fountain of all Revealed Truths, originally they flow from him, for no man hath seen the Father but the Son, Joh. 1.18. and he to whom the Son hath revealed him. The prophets and Apostles are the soundation too Secondarily, from, and under Christ, as his Stewards, 1 Cor. 4.1. Ambassadors, 2 Cor. 5.20. Workmen together with, but under Christ, 2 Cor. 6.1. 2. Christ is the Foundation as upon whose doctrine, and example, life and death the faith of the whole Church is settled, and their salvation fixed: for there is no other name under heaven in whom there is salvation but the name of Jesus, Act. 4.12. The Prophets and Apostles are the foundation ministerially as they are the Administrators of this faith, and salvation which is in Christ, the Prophets more obscurely, the Apostles more clearly delivering it unto us: Christ is as 'twere the acceptable year of the Lord, Clem. Rec. l. 4. having his twelve Apostles as the twelve months, which complete and fill up the year: Christ is Alpha and Omega, the beginning and end of all divine Revelation: the end of the Law, the beginning of the Gospel, the Supplement of the Prophets, and the whole Tenor of the Apostles preaching: even the corner stone in whom both Law and Gospel, Prophets and Apostles meet, or the centre in whom they are conjoined. And in this centre we must fix our faith, having found Christ, as by his Prophets and Apostles he hath revealed himself unto us, Joh. 14.6. we must seek no further; He is the way, the truth, and the life: Let us not seek any new ways or new Truths, lest being misled by the Spirit of Error, we wander in the byways of death and ruin: Tert. de virg. v●land. The canon, or Rule of our faith, saith Tertullian, is one alone, immovable, and not possible to be better framed anew: And what Rule this is, he showeth by rehearsing the Articles of the Christian Faith: and Irenaeus before his time: Pren. advers. Haeres. l. 1, 2. & 3. The Church though scattered through the whole world unto the uttermost borders of the earth, hath received from the Apostles, and their Disciples what to believe. The parts of which belief he also writeth, the same in substance with Tertullian, and thereupon infers, This Faith, the Church spread far and wide, preserveth as if one house did contain them, Similiter n. fides nostra Revelationi Apostolis & Prophetis factae qui canenicos libros scripserunt, non a. revelationi, si qua suit, alits doctoribus factae. Aquin. 1 p. sum. q. 2. Art. 8. add secund. These things it equally embraceth, as though it had one common soul, one heart, and no more: It publisheth, teacheth, and delivereth these things with uniform consent, as if God had given it but one only tongue, wherewith to speak. He which amongst the Guides of the Church is best able to speak uttereth no more than this, and less than this the most simple doth not utter, i.e. when they make profession of their Faith. And to conclude this second General, Our Faith, saith the Schoolman, depends and is grounded upon that divine Revelation, which those Prophets and Apostles received, which wrote the canonical books of holy Scripture, and not upon any other Revelation (if ever there were any such) received by any other learned, or holy persons whatsoever. Non n. novis Revelationibus, nunc regitur, etc. The Church is not now guided by any Revelations, but persists and perseveres in those things which the Prophets and Apostles have revealed, and delivered unto us, who were the Ministers of the word revealed. CHAP. VIII. Of the necessity of learning as to the understanding of Gods revealed will in his word. AS God hath graciously pleased in his holy Word to reveal himself unto us, The 2. General. Deut. 17.19. 1 Tim. 4.13. Rev. 1.3. 2 Tim. 2.15. 1 Tim. 5.17. so he hath commanded us to read, study, and labour in this word, that the light of divine Revelation therein, may shine into our hearts and guide us in the sacred paths of life eternal. But as unto every thing of price, and value there is art and skill required rightly to make use thereof: and also there are means and instruments fitted for the acquiring of this skill, so rightly to use this precious jewel of God's holy Word for the illumination of our souls, there is much art and skill required: and this skill must be attained in the use of all those instruments, and helps which God hath for this end graciously afforded unto us: it being most agreeable to the wisdom and goodness of God, to work upon humane understanding by humane means and helps, And according as we are more or less industrious in the use of these means, God imparts a more or less treasure of understanding unto us. Not as if the holy Spirit of God could not without means communicate his gifts of wisdom, and open our understanding to understand the Scriptures: Luk 24.45. But that ordinarily he doth not do this, but commands us not lazily to sit still, Prov. 2.4. and wait upon his immediate Revelations, but to sack for knowledge, and search for wisdom as for hid treasures: and how shall we seek for it, but in the use of those means, he hath sitted for this search? And these means are either outward or inward. The outward and humane helps are the knowledge and understanding of tongues, and sciences. The inward or divine means, are the purity, and holiness, of the hearts and life. The first are necessary, as to the formale externum, to understand the outward letter of the word in its proper and genuine sense. The second as to the formale internum, rightly to apply the word, according to the mind of the holy Spirit therein: And experimentally to feel those sacred truths accomplished in ourselves. As to the former whereupon this controversy depends, the knowledge of tongues and languages, arts and sciences; herewithal the holy Scripture doth presuppose those men to be furnished, that will dive into the secret and hidden mysteries therein contained; for all kinds of knowledge have their certain bounds and limits, and each of them presupposes many necessary things, learned in other sciences, before we can know the secrets of this; as the Art of Rhetoric presupposeth the understanding of words: as the cabinet must be first opened before the jewel therein can be found out. There is a threefold knowledge of things, natural, moral, and divine. By the first we are guided to live as men. By the second, as reasonable men, and members of a civil society. By the third, as Christian men, and parts of Christ's body the Church. And each of these presupposes the other, as moral wisdom presupposes that which is natural, and divine wisdom presupposes both: to this end God hath endued us not only, 1. With sense to know the things that concern our present life and being; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. de. Mos. And 2. with reason to know what concerns our well being, in the peace, contentment, and happiness of the soul. But 3. He hath added also the heavenly revelations of his holy Word, whereby what sense and reason could never finde out, as conducible to eternal happiness, is made known unto us: And as reason doth imply, and presuppose a man to be endued with sense; so Religion and divine Revelation presupposes as to endued with sense and reason. 2. Divinity, which is the body of divine Revolation, is the Art of arts, and comprehends with it what ever other Arts do teach. And the holy Scriptures, the contents whereof are the precepts of this Art, both contains all kinds of knowledge und relates to all sorts of truth both natural. Eph. 5.20. Civil, Rom. 13.4. Historical, 2 Tim. 3.8. Foreign, Tit. 1.12. And consequently to the understanding thereof, the knowledge of such Truths are necessarily subservient to the supernatural, and divine assistance. Humane Arts are the Handmaids of Religion, which they serve and wait upon as their Queen and Sovereign. And as great Fersons are not approached unto, without the mediation of servants: and great Houses have their thoroughfare before you come to rooms of state: and great Cities have their suburbs, before you come to the high streets; So the great and sacred body of Divinity is not approached unto ordinarily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 she sits in the height and perfection of understanding, but by the mediation of her Handmaids, or through the several passages of Tongues, and Sciences. 3. Though many things in holy Scripture be plain and easy to be understood, without the help of much learning or art, yet there are also many things obscure, dark, and mysterious, which too many men for want of learning and sobriety do misconstrue, pervert, and abuse to their own ruin, which is expressly affirmed both of St. Paul's Epistles, and of other Scriptures also, 2 Pet 3.16. As also in all his Epistles speaking in them of those things, in which are some things hard to be understood, which they that are unlearned and unstable, wrist as they do also the other Scriptures unto their own destruction. In which (meaning St. Paul's Epistles) are somethings hard. Non temere a Spiritu Sto. Scripturas esse tectas, sed eb id me●imè ne v●leseam: & exerceant u● pascant, Aug. And the holy Ghost hath therefore left God's word in many places veiled and obscure: saith St. August, 1. Novileseat, that we might not undervalue it. 2. exerceat, to keep us in the exercise of prayers and meditations, studies and labours; for all kind of knowledge, the more hardly it is attained, the more we esteem it, and the more also it doth feed and nourish the soul, as making a deeper impression therein. 4. Such is the height, and sublime perfection of those holy mysteries in sacred Scripture contained, that vulgar and learned men have need of an interpreter, as Act. 8.31. Learned Guides therefore God hath in all ages raised up, both Priests and Prophets under the Law, and under the Gospel, whom he hath appointed the treasurers of knowledge, and unlearning, in the sound and sincere Expasition of holy Scripture, and instruction of his people. 5. The necessity and honour of humane learning as to the reception and right understanding of divine Revelations doth appear from the antiquity: for those first Patriarches of the world, who honoured with immediate Revelation, and invested with the sacred office of the Priesthood, were all of them learned men, either so found or so made by the God of wisdom and knowledge when he spoke unto them. Adam as the first man, so the first to whom God revealed himself, and first Priest or Prophet of the Lord, was not a novice in Philosophy, nor ignorant of any part of what we call humane learning: he knew undoubtedly the nature, properties, virtues, effects, and workings of all creatures: and therefore God permitted him to give them names according to their natures, Gen. 2.19.20. And out of the ground the Lord God form every beast of the field, and every fowl of the air, and brought them unto Adam, to see what he would call them, and whatsoever Adam called every living creature, that was the name thereof: and Adam gave names to all cattles, and to the fowl of the air, and to every beast of the field. Noah the Preacher of righteousness was much given to the study of arts and sciences, Jos adtiq l. 1. c. 4. both he and his sons: And 'tis one reason remembered by Josephus, why God blessed him, and those firster Fathers of the world with so long a life, that they might bring to some perfection their studies of moral virtues, and invention of profitable sciences, as Astronomy, Geography, etc. Abraham the father of the faithful, Idem. cap. 8. was a wise man and very eloquent and of a piercing Judgement, saith the same Author of him, He both learned himself, and preached to others, the knowledge of the true God, which he learned by study and contemplation of God's works by observing the sea and the land, the sun, the moon, and the stars: Whereupon the Chaldeans conspiring against him being warned of God he came into the land of Canaan. Philo calls him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo de Ab●. A man much skilled in natural Philosophy. Moses, Deut. 31.10. who of all persons is said to have the nearest and most immediate converse with God, and was honoured as God's instrument for the publication of his own Laws: was learned in all the learning of the Egyptians, Act. 7.22. And Philo brings him in exhorting all men to the study of Philosophy who desire to enrich their minds with true knowledge and wisdom. Phi de septenaerio & fest. Daniel who was greatly beloved of God, and honoured with manifold visions, and revelations, Dan. 1.4.17.20. was bred up and well skilled in the Loarning, and Tongue of the Chaldeans. And generally all the Prophets of the Lord both ordinary and extraordinary, some few excepted, were bred up in the Schools of the Prophets. The Hebrews themselves say, that where the holy Scripture adds to the name of a Prophet, the name of his father, that such a one was always the son of a Prophet, as Isaiah the son of Amos, Hosea the son of Buri etc. but withal confess that when the Prophet is named, and not his father, that such a one was a Prophet, but not the son of a Prophet. When Samuel had anointed Saul King over Israel, and the Lord gave him another heart, 1 Sam. 10.9. so that he prophesied according to the word of Samuel amongst the rest of the Prophets, vers. 10. The people were astonished hereat, as a thing unusual, and extraordinary, that any one should prophesy, who was not the son of a Prophet, therefore one demanding of another, but who is their father? vers. 12. which being not known, it grew into a proverb, Is Saul also amongst the Prophets? 6. The great necessity of learning and learned men will appear, if we will consider how in all ages they have been what Cyril of Alexandria styles them, Sanctos, mystagagos, pulchritudine intelligentiae resplendescentes tanquam propugnacula, etc. Such as stand against Sects like Bulwarks: and are the Rescuers of Truth from the captivity of Heretics, and the bold intrusions of their fallacies and deceits: The multitude of the wise, is the welfare of the world; saith the wisest of men, Wisd. 6.24. Both Religion, and the true use of Reason: both Church and Commonwealth; Law, and Gospel, all societies both Civil and Ecclesiastic, are upheld and maintained in peace and prosperity by the hands and heads of learned men, and power of learning: And the more any people or nation are estranged from the knowledge of liberal arts and sciences, the further they are off from that dignity, whereby men do excel beasts, and irrational creatures. The end of learning, being no other but the rectifying of depraved Reason, the strengthening of the weakened judgement, and the clearing of that eye of the soul, the understanding, whereby man is stamped to the image of the most understanding, and all knowing God. And when the natural light of the soul is thus cleared by learning, the lives and manners of men are thereby raised to the perfection of virtue, and civility of conversation, beyond the rudeness of savages, and beasts: Ex quo intelligimus, quando doctrina non sucrit in Ecclesius, perire pudicitiam, castitatem mori, & omnes abire v●rtutes, Hier. in loc — Didicisse fidelitèr arts Emollit mores, nec sinit esse feros. The Prophet Amos threatening a famine of the word, ch. 8.11. adds vers. 13. In that day shall the fair virgins, and young men faint for thirst: meaning not a corporal, but a spiritual thirst: The Hebrews (saith Hier.) interpret the fair virgins, to be their Synagogues, and Schools of learning, and the young men to be the choice Doctors, and Masters of Israel, for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both: And when these shall faint, and fail, and learned teaching cease in the Church, than chastity, purity and integrity shall perish, and all virtues shall decay amongst men. CHAP. IX. Some vulgar Objections against Universities, and humane learning considered. LEarning and knowledge, knows no other enemies, but the ignorant and unlearned; And 'tis ever the nature of Pride, and an essential property of Heretics, to decry and seemingly to contemn those gifts, whereof themselves are destitute: they are thus characterized by S. Judas vers. 10. But these speak evil of those things which they know not: and for no other reason, but to exalt themselves above those, who have that knowledge which they want; upon this very ground, many now a days cry down Universities and humane learning; and why? only that they may lift up themselves above their brethren, upon the fancied wings of counterfeit Revelations, who so much flag, and fall below them in the gifts of knowledge, understanding and wisdom. And to support this destructive principle of pride, they want not some seemingly probable arguments. Object. 1 The grand Objection of all ●●thusiasts against Colleges, and humane learning, and all studying for the knowledge of Gods revealed will in his word, is drawn from the examples of Elisha called from the plough, and Amos who was an herdman, in the Old Testament: And the Apostles, who were unlearned simple fishermen, in the New. For Answer whereunto: consider, Answ. 1. That the calling of these persons was not only extraordinary, but singular and unusual: For usually all the Prophets of the Lord both ordinary, and extraordinary were bred up in the Schools of the Prophets, as hath been already intimated: so that this is no warrant for any Shepherd, Ploughman, Fisherman, or other ordinary person whatsoever to hope, or wait for the like call. 2. There is a great difference betwixt Elisha the ploughman, and Elisha the Prophet; betwixt Peter a Fisherman, and St. Peter an Apostle; every extraordinary calling from God is both confirmed by miracles, and accompanied also with extraordinary gifts, to execute the duties of this calling, it being as easy with God, when he pleases to make men learned as to find them so. And to descend to particulars, 1. Elisha, though he was at the first called from the plough, yet was he so instructed by the Prophet Elijah, and upon his prayers so extraordinarily endued with the spiritual gifts of wisdom and knowledge, that he became Master of one of the Schools of the Prophets, whose College was so full, that the Students desired him to have it enlarged. 2 King. 6.1. And 'twas one of his own College, no stranger, or illiterate person, that he sent upon the Lord's message, to anoint Jehu King over Israel, 2 King. 9.1. 2. Amos indeed professeth of himself, Amos 7.14. I was no Prophet, neither was I Prophet's son, but I was an Herdman and gatherer of Sycomore fruits, and the Lord said unto me, Go, and prophesy to this people: But then this is noted withal as a thing singular, and rare, that such a one should be called a Prophet, who was not the Son of a prophet, nor bred up in their Schools, whereby he might be enfitted for so great a calling. And undoubtedly the mouth of this Prophet would soon have been stopped, and severe punishment inflicted on him for presuming to prophesy in the name of the Lord, had he not by miracles, or some infallible signs proved his calling to be extraordinary, and divine. And although no miracle be recorded for the confirmation of this Prophets extraordinary calling; yet of Elisha who was called from the plough, we read, that he made Iron to swim, raised the dead, revealed the secret counsels of the King of Syria, being many miles distant. And of the Apostles, that they spoke divers languages, healed all diseases, etc. If therefore any of these persons who pretend to immediate Revelation, and consequently to be extraordinarily called to preach the Gospel, can confirm the same by any such miracle, 'twould be a very great sin against the good Spirit of God, to deny that he were in them of a truth: but since this they cannot do, they speak not with tongues, but against them rather; they cure no diseases, but increase them the more, those especially of melancholy, frenzy, etc. you may know their disciples by their pale complexions, lean cheeks, wild distorted looks: In a word, since they pretend to extraordinary matters, and yet can by no extraordinary means, or miracle confirm the same; 'tis too evident, that their pretended Revelations are the delusions of their own hearts, and not the inspirations of the Spirit of truth. 3. For the Apostles of Christ, though they were but ignorant and unlearned persons, when first called, yet through the instructions of Christ himself in person for three years together, and the extraordinary inspirations of his holy Spirit, they were afterwards endued with the gifts of learning, both divine and humane: whereof the very appearances of the holy Ghost descending upon them may put us in mind, 1. In tongues, enabling them to understand, and speak all languages. 2. In cloven Tongues, enduing them with i'th' Art of Rhetorical elocution, and Logical Analyse, to divide, distinguish, and resolve God's word into its proper parts and portions. 3. In fiery Tongues, that by the knowledge of things both natural, and moral, they might illustrate, clear and make manifest things divine. All which parts of learning evidently appear, both in their Sermons, and Epistles included in the sacred canon of Scripture, and those also that stand upon record in other Ecclesiastical writings. Such persons then as from the example of the Apostles, pretend to the knowledge of Gods will by immediate Revelation, must also be assured, that they have the gifts of learning by immediate inspiration also: For Learning, and Religion, are two inseparable twins, no rude and illiterrate Ignoramo's, being capable whilst they so continue, of the sublime and celestial mysteries of godliness. And undoubtedly it had been a very unfitting thing, that the Apostles of Christ at first, or any of his Ministers since, should be an ignorant and illiterate generation: Greg. in 1 Kin. Sinoe our Redeemer himself (as a Father observes) as he is the Word of the eternal Father, is the Master of all Arts and Sciences: He professes himself to have received the Tongue of the learned, Isa. 50.4. And therefore 'tis not to be neglected by any of his members, much less of his Ministers. And they to whom learning is offensive, wherewithal Christ himself was enriched, to them, Christ is become a stumbling block and a stone of offence: For Christ cannot be against himself, neither can any true member of Christ either be against what was eminent in him, or against those gifts that were bestowed by him. He gave the gifts of Tongues and Sciences, and he both will own them, and does require them. For as under the Law, a lame and a blind sacrifice was hateful unto God: so both under Law and Gospel he requires that the Priests and Prophets, which are the portion of his inheritance, should be sound, and seeing persons, neither lame through negligence, nor blind through ignorance: Mal. 2 7. 1 Tim. 5.17. 2 Tim. 2.15. 2 Tim. 3.17. but such whose lips preserve knowledge: and also labour in the Word and Doctrine Such, who study to show themselves approved, and are thoroughly furnished unto every good work. Object. 2 But do not we hear many unlearned men preach the Word, expound Scriptures, and the most difficult parts of them, even hard Prophecies, and the mystical Revelation itself, and this to the great liking and almost admiration of the hearers? Do not we hear them dispute with their Ministers, and writ books against all that oppose them, and shall we yet doubt of their inspiration, and the uselessness of humane learning, since these persons can do all this without it? Answ. 'Tis most true, that such like things as these are performed by unlearned men, and make a great noise in the world, and bear sway with the vulgar very much: but when these Sermons, discourses, and books come to the scanning of judicious ears, and such who have the gift of discerning spirits, all their preachments prove but unprofitable prattle, if not profanations of Gods holy word: Their discourses of Religion unreasonable, and endless brabbles, and their books fraught with impertinencies, rail, and lies: For the sin of their mouth, and the words of their lips, they shall be taken in their pride; for why? their preaching is of cursing, and lies, Ps. 59.12. Object. 3 But do not we hear many good things come from them, and many sweet truths, to the great contentment, and edification of the hearers? There are many sentences and say in holy Scripture, Answ. and other good English books, which are so plain and convincing, that they cannot be wrested, or perverted: but when these come to be form into a Sermon, or into a continued discourse by rude and illiterate persons, they are generally so disorderly and confusedly delivered, so maimed and obscured by insignificant, impertinent and erroneous expressions, which like dirt or poison intermixed with wholesome food, doth choke, and kill, rather than nourish and edify the souls of the hearers. The word of God, which is the sword of the Spirit, in the mouth of an ignorant blind zealot is like a sword in a mad man's hand, wherewith he wounds both himself and others for want of judgement to use it aright: or as an unskilful Physician, though he have very good books of Physic, and excellent physical receipts, if yet he do not fully understand these books, and the nature and working of these receipts, and the several tempers withal to whom severally they are appliable, he shall more often kill then cure his Patients: Even so it is with the unskilful Physicians of the soul, when they understand not the holy Word of God aright, nor yet how, where, when, and to whom the several divine receipts therein are appliable, they convert the soulsaving Physic thereof to a soul-killing poison: And the Word which is in itself the fountain of holy truths, becomes through the misunderstanding and misapplication of ignorant interpreters, and deceitful workers, the nursery of Heresies and errors. And as in natural things, corruptio optimi est pessima, The best things corrupted are of all corruptions the worst: so in supernatural and divine mysteries, when the word of Truth itself is corrupted, and deceitfully handled by ignorant, and misguided persons, there is nothing more baneful to the truth of Religion, nor to the souls of men, whereof true Religion is the Physician and Guide. Object. 4 But hath not God expressly and plainly told us in his holy Word, that he makes choice of such whom you call ignorant, and illiterate persons, to be the instruments of his grace, and salvation unto men? as Mat. 11.25. I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise, and prudent, and hast revealed them unto babes: and 1 Cor. 1.26. Not many wise men after the flesh, etc. Answ. 1. With all thankfulness and devotion of soul we acknowledge Gods infinite goodness and wisdom in the choice of Apostles, and first preachers of the Gospel, Non sapientes &c Ne traduxisse prudentia, Ambr. in Luc. 6. ne redemisse divitiis, ne potentiae nobilitatísque authoritate traxisse aliquos videretur: 1. Not many wise, lest any might seem to have been inveigled, and seduced to Christianity by the enticing words of man's wisdom. 2. Not many Rich, lest our redemption might seem to be purchased with gold or silver; or that worldly gain should become the motive to godliness. 3. Not many Noble, lest the authority of earthly powers, and dignities, rather than the authority of Christ, and the convincing power of his truth, might seem the allurement of our conversion: therefore God hath chosen the foolish— even Fishermen to confound the Philosophers; Publicans, and sinners to reprove the most rigid Stoics, and morally virtuous; poor, weak, and unarmed men to make conquest of all nations, to dissolve the armed powers of the world, and without any carnal weapons to be mighty through God, 2 Cor. 10 4. for the pulling down of strong holds— that so all the world might acknowledge the work of grace and salvation in Christ, to be his Revelation, not man's invention, and that no flesh might glory in his presence, presuming to ascribe to his own power, wisdom, wealth, dignity, etc. what is the sole work of God's grace and goodness. But 2. It doth not hence follow, that all vulgar and unlearned persons may understand, and expound the Scriptures as well as the wise and learned, for the reasons already alleged in answer to the first objection. And because further under the notion of babes, little ones, foolish, and weak things of the world, Quid est parvos etc. elegit, i.e. non superbos, & elatos, sed humiles, & mites, Aug. is not meant so much the ignorant and unlearned, as the meek, lowly, humble, whom no spirit of pride and self-conceited knowledge, and holiness had puffed up: For it is not ignorance and want of learning, but humility, and self-dejection, that enfits the soul for the impressions of Grace and Truth. So that those unlearned persons who have so good an esteem of themselves, as to prefer their own sense and judgement in spiritual things, before that of the learned, and of their Teachers; cannot be of the number of those babes and little ones to whom the mysteries of Christ are revealed, but rather to be ranked amongst those wise men after the flesh, who are rejected. Object. 5 But against humane learning we are admonished to take heed of it as dangerous, Col. 2.8. Let no man spoil you through Philosophy— Answ. The best things may be, and too commonly are corrupted and abused: the holy Scriptures themselves, which are given by divine inspiration for our guidance to eternal happiness, have been and daily are by Heretics and Schismatics wrested to their own condemnation. And so it fares with Philosophy and all the parts of humane learning. 'Tis confessed, that many Philosophers opposed holy Christian Religion at the first, as contradictory to some of their false erroneous positions: and many Heretics arose in the Church being seduced, and seducing others, with principles taken out of the heathenish Pythagorean Philosophy: from the knowledge whereof they were called Gnostics: But true Philosophy is not therefore to be condemned because Heathen Philosophers held many false tenants, no more then true Religion is to be condemned, because some seduced professors thereof hold many Heretical and false opinions therein. And herein the necessary use of Philosophy is apparent, in that though many Heresies sprung from Philosophers, Erasm. in praefat. ad Irenae. yet by Philosophers they have been suppressed, and the truth maintained: witness Moses skilled in all the learning of the Egyptians, against Jannes and Jambres, with the rest of the Egyptian Magicians and Philosophers. And S. Paul by the help of his great learning and judgement, Act. 17. confuted the Stoic Philosophers, and Epicureans, and maintained the truth of Christ's resurrection, which they denied: witness also Justin Martyr a Philosopher, maintaining the truth against that Philosopher and grand Heretic Valentinus: so Tertulliama Philosophers against Martion a Philosopher: Origen against Celsus: Chnysostome against Libanius: Prudentius against Symmachus: And many of the Fathers more by the help of Philosophy and humane Bearing, confuted the false positions of Heathen Philosophy, and the many errors that from thence crept in, and infested the holy Christian Religion: So that 'tis not against Philosophy and humane learning, but the abuse of it to the forging, and maintaining of false opinions, that the Apostles admonition is directed. Object. 6 But against the present way of breeding up Ministers in Colleges, it is yet further objected by the Enthusiasts, that the very end of all such breeding, is merely to make a trade of the Ministry; that they may get livings and preferments in the world: The Scholars study for Benefices, and Tithes, and Degrees, and the Priests teach for hire, and the Prophets prophesy for money: thus the holy Ghost is bought, and sold, and the office of the Ministry itself being Simoniacal, is thereby unlawful. Answ. 'Tis confessed, That if Live, and preferments were the only end of our studies and endeavours, either for, or in the work of the Ministry, it were iniquity in us: And although it cannot be denied, but that some persons amongst us are too much guilty of this iniquity, yet the guilt of some few, and their ambitious and covetous desires, does neither first impeach the way of breeding in Colleges, and Schools: nor yet secondly any way impugn the use and necessity of the Ministerial office. As to the first: not only under the Law, the Prophets of the Lord, both ordinary and extraordinary, were generally such as were bred up in the Schools of the Prophets, as before, but under the Gospel, we read of Christ himself, that he had recourse unto the Temple, where he sat amongst the Doctors, hearing them, and ask them questions, Ex●mplo ejus nobis estendem, ne infirmus docere quis ●udeat si ille puer doceri interrogando voluit, qui per divinitat● potentiam ve●bam scientiae ipsis doctoribus m●n●stravit. Lyra. Luk. 2.46. not that he who was the wisdom of the Father had need of any instruction from men; but to give us an example by this gracious act of condescension, first to hear and learn from them, whom God and public order has placed over us, before we presume to be the teachers of others: As in temporal and civil affairs, He to whom all things in heaven, and ca●th do bow and obey, was notwithstanding obedient to his parents, and to Caesar; that he might be unto us a patter most the like obedience: so in spiritual and divine things, He who is the fountain of wisdom and truth; vouchsafe notwithstanding to be taught by, learn from the Doctors of the Law, that he might be unto us an example to observe the same way of instruction, and breeding. The example of S. Paul the great Apostle of the Gentiles bred up at the fect of Gamaliel, his Divinity Lectures for the space of seven years together, Exemplified. preached in the School of one Tyrannus, hath both warranted and exemplified the joint use of Philosophy, and Divinity, Lectures in our Colleges; and the useful combination of humane and divine learning, of humane Arts, and divine Theology, Reason, and Religion, the one as the Handmaid, and the other as the Mistress, or rather the Queen of saving knowledge and wisdom. As to the second, Those who either study to preach, or preach what they have studied, and learned, out of ambitious and covetous desires only: as their intentions & desires are best known unto God the Judge of all, so to his just judgement 'tis our Christian duty to refer them: B●r. in cant. Serm. 3●. ●itat. p●r. Th. Aq. & Est. in 1 Cor. 8.1. And herein 'tis to be hearty wished, that those pious and prudent directions of S. Bernard, might by all students, and preachers both be remembered, and observed: Necesse est ut scias etc. He that will study aright for knowledge, and rightly employ it, when he hath obtained it, it is necessary that he consider and observe 1. A right order. 2 A right endeavour. 3. A right end in his studies, and spiritual labours And. 1. He observes a right order, who studies to know that first which is most conducible to eternal salvation. 2. A right endeavour is observed, when that is most earnestly laboured for which most tends to the inflaming of the soul with the celestial fire of holy charity. 3. He observes a right end in his studies, who studies not, either 1. out of curiosity, or 2. of vainglory, or 3. for filthy lucre and preferment; or in a word, for any sordid and worldly ends, but only for the edification of himself and others. For, 1. there are some (saith the Father) who study to know, only that they may know: and this is a fantastic, and misbecoming curiosity. Others 2. study to know that they may be known, and taken notice of for learned, and knowing men: and this is pride and vainglorious ostentation, against whom that satirical lash of the Poet is directed, Scire tuum nihil est, nisi te scire hoc sciat alter. Others 3. study to know, that they may make sale and gain of their knowledge; and this is filthy covetousness. Others 4. do study for knowledge and wisdom for their own edification in the most holy Faith: and this in prudence. And others 5. study for the aedification of others: And this is Charity. Only the two last, (saith the Father) abuse not their knowledge, because for this end only they labour for knowledge, that they may know to do good, both to themselves and to others. The necessity of learning as to the understanding of holy Scriptures, will further appear by induction of particulars.— CHAP. X. The several parts of Learning required to the understanding of the holy Scriptures. I. TO the right understanding of the true and genuine sense of God's holy Word, first, The knowledge of Tongues and Languages is requisite. For tongues are the gates of knowledge, or the doors to the house of wisdom: and as ordinarily no man enters a house but by the doors thereof; so no man, how piercing soever his understanding be, can enter the cabinet of divine mysteries contained in holy Scriptures, but by some insight in those languages wherein they were written. For 1. 'tis not enough to see these waters of life in their streams, except we see them also in their fountain, not only as they are severally and variously translated by men, but as they are the immediate dictates of the Spirit of God: for as waters are more clear in the fountain then in the stream, so the holy Scriptures appear more clear and intelligible in the Original and fountain Language, then as they are conveyed unto us in the stream of Translations into other languages. 2. The holy Scripture is full of Metaphors, Multa dicuntur in sac. Script. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & omnis metaphora, si de-alia in aliam linguam transferatur ad verbum, quibusdam quasi sentibus orationis sensus & germina suffocantur, Hier. in Eph. 4. and as Hier. observes, When a Metaphor is transferred out of one Language into another, if it be done exactly, and to a word, it loses its proper emphasis, and the sense and fruitfulness thereof is stifled and choked. 3. There is no Translation, how accurate soever, can in all words and phrases punctually agree with the Original: because there are but few words to be found in any language which have not divers significations. II. The knowledge of Geography, History, Arts, and monuments of antiquity. For 1. The holy Scriptures being the Language of other Countries, how shall they understand them, that know nothing of the situation of those countries and places, or of their rites and customs, particular idioms, phrases, and proverbial speeches, which must needs seem strange, improper and insignificant to them, who know no more but the ordinary places, customs and expressions of their own nation? 2. The Scriptures are of all books in the world, the most ancient: now as times do alter and vary, so do the customs and constitutions, actions and affections, manners, and proverbial say of all people alter also: hence the 14. chapter of the 1 Cor. is so hard to be understood. Because those customs are so long since out of date. And this may seem to be one reason, why God in his wisdom, hath so often altered his ways of dispensation, and the revelaton of his truth unto his Church: and 'tis the ground of that wise direction of the Father, Distingue tempora & intelliguntur Scripturae, he must warily distinguish, betwixt ancient and modern times, that will rightly understand the Scriptures. III. The knowledge of Rhetoric, Logic, etc. by the help whereof we are enabled to take notice, 1. Of those tropes and figures, and metaphorical expressions, whereof the holy Scripture is full, to know what is properly, and what figuratively expressed, what is the literal, and what the mystical sense therein; what is delivered by way of History, and what by way of parable, and similitude; what by way of command, and what by way of counsel; to compare the more obscure, and dark places, with the more plain and perspicuous: the like saying in one place, with its like in another; and the differing and unlike, with its unlike and differing expression. 2. To observe the causes and grounds, the scope and drift of every saying, with the reasons, and arguments to enforce it, and warily to distinguish, betwixt the substance and circumstances of each command and admonition. 3. By way of Logical Analyse to open, divide, and resolve the holy Word into its proper parts, that each who hears and reads the same may know his own portion, and what particularly is appliable to him: An art which Timothy was commanded to study for: Study to show thyself approved, a workman that needeth not to be ashamed, rightly dividing the word of truth, 1 Tim. 2.15. iv The knowledge of natural causes, virtues, operations, and effects; which is the sum of Natural Philosophy. For, 1. The holy Scripture as well sets forth unto us the works of God, Adoro scripturae plenitudinem, quae mihi factorem manif●stat, & facta, Tert. cont. Herm. as his words, of command, admonition, etc. Witness the history of the creation, Gen. 1. which is in itself a little epitome of all natural Philosophy, and the admirable discourses of God's works in the book of Job, and in the Psalms of David, and many other places; and this because the works of God are, as the great Basil styles the world, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the School of God's knowledge; For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead, Rom. 1.20. The most wise God who hath revealed himself unto us in his works as well as in his word, hath also used the one as a means to illustrate and clear the meaning of the other: so that as the word of God sets forth his marvellous works, so by his works, and by similitudes and resemblances taken from his creatures, he teacheth us in his word, both the knowledge of himself, and of his holy will, touching the ways of his worship: witness the manifold commands and admonitions expressed under the notion of several creatures: The Ox and the Ass, the Stork, the Crane, Isa. 1.3. and the Swallow. To exemplify but in one text, which is also a positive command of the Gospel, Mat. 10.16. Be ye therefore wise as Serpents, but innocent as Doves: He than that knows nothing of the nature of the Serpent, and of the Dove, how shall he understand the meaning or yield obedience to this command? And that very appearance of the holy Ghost in the shape of a Dove upon our Saviour, Mat. 3.16. Act. 2.2, 3. and in wind and fire upon his Apostles, implies the necessity of this price of humane Learning, to understand something of the properties of that creature, and of these elements, to understand aright the several qualifications of the holy Ghost. V The knowledge of moral Philosophy: for rightly to understand the nature, properties, etc. of moral virtues, must needs conduce exceedingly to the right understanding of the perfection and excellency of spiritual graces: the one being but the elevation and raising up of the other to an higher pitch of perfection. The light of nature being not extinguished, but made more clearly seeing, by the light of Grace. And the guidance of natural reason being not abolished, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just. Mart. Diol. cum Tryph. but rectified, perfected, and confirmed by the dictates, and commands of the holy Christian Faith. Therefore Justin Martyr styles Philosophy (meaning I believe natural and moral Philosophy as subservient to Divinity) The greatest possession and most acceptable unto God, as the means whereby we are brought to the knowledge of God, and of his holy will. CHAP. XI. Of the Analogy of faith: and the Doctrine of the Church. TO the right understanding of holy Scriptures 'tis further required to know what sense and meaning the ancient Fathers, the learned and pious Doctors of the Church in all ages have given of them: for no Scripture is of private interpretation. But interpreted and understood it must be according to the general Canon, or Analogy of Faith; that faith which was once given to the Saints by the Apostles, the articles whereof are summarily comprehended in the Apostles Creed: That Faith which so delivered and received, hath been preserved and maintained, Winc. vi●. semper, abique & ab omnibus, at all times, in all places, by all persons, Counsels, and Fathers; and is by the merciful providence of God (in spite of all opposition from Infidels, Heretics, and Schismatics) brought down unto us. Prov. 3.5. This Faith, must be the rule according to which we must steer our interpretations of holy Scriptures: not leaning to our own understanding, or abounding in our own sense, but ever submitting our private judgement to the public judgement of the Church: which in the Apostles own times was commanded, when the gift of prophecy or interpretation of Scripture was by more immediate and extraordinary inspiration communicated, yet even then the judgement of the Church was to be allowed in the interpretation of Scripture, 1 Cor. 14.29. Let the Prophets speak two or three, and let the other judge. Object. But 'tis here objected: Numb. 16.14. Will't thou put out the eyes of these people? must we not see with our own eyes, but only with those of the Church? Shall we pin our faith upon any men's 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 implicit faith and blind obedience to the dictates of the Church, and a submission to the public 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 child 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, , frequenter, perseveranter velut quodam sibi consentiente concilio, accipiendo, tenendo, tradendo firmaverint, id pro indubitato, certo ratcque habeatur. Quicquid vero quamvis ille doctus, & san●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 ('tis confessed) they did contradict each other. 'Tis 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 err 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. Upon 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 always 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 afric, was also taught by St. chrysostom 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, than this undoubtedly was the doctrine of the Church: and thus were the holy Scriptures understood in those ages of the Church, Ita intellexit. Ambrose, ita Cyprianus, etc. 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. 'Tis no way probable but that persons so eminent in learning and in piety, so frequent in holy prayers and meditations, in fastings and wail, 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 than we, who if there be any thing of Modesty and Humility in our hearts, must confess ourselves far inferior to them in the said gifts, and graces of the holy Spirit. Aug. Vsque adeo promiscuit imis summa longus dies, etc. Hath time so confounded all things, is light so changed into darkness, and darkness become light, ut videant Pelagius etc. that Haeretiques now are the only seers, Et caeci sunt Hilarius, Cyprianus, Ambrose, And the learned pious Fathers of the Church become blind? The words are too much appliable to the Heretics of the times. 3. The judgement of the Father's 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, etc. 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, than 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 'tis 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 conversed? from thence to hear what the truth is, viz. Quid Apostoli, quid primi fideles, quid eorum successores, etc. what the Apostles, what their Disciples, and successors, what the primitive Saints and Martyrs, Counsels 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 follows that the sense and meaning of God's 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. 2. Du●l. adverses. Staplet. as it is by some Romanists preferred before the authority of holy Scriptures, doth yet acknowledge these four offices in the Church in order to the Scriptures: 1. That the Church is the Register, and conserver of the Scriptures. 2. The Judge both to discern and define, what Scriptures are Canonical, and what Apocryphal. 3. To be the promulgator or publisher of them to all its members the people of God, where ever dispersed over the face of the earth. And, 4. To be the interpreter and expounder of them: and in these respects to contemn, or neglect the Ministry and Testimony of the Church, is the way to err from the faith; (saith he) to rush into certain destruction: And in these cases I may very well add the words of our Lord, He that will not hear the Church, let him be unto thee as a Heathen or a Publican, Mat. 18.17. CHAP. XII. Three inferences hence appliable to the general subject of the whole discourse. ANd now if we lay all these together: The knowledge of Tongues and Languages: of History and Antiquity: of Arts and Sciences, as Rhetoric, Logic, natural and moral Philosophy: of the Analogy of the true Faith, and of the Doctrine of the Church, Counsels, and Fathers: all which do appear necessary to the right understanding of holy Scriptures: we may very well hence infer, 1. That the work of the Ministry in the interpretation of the Scriptures, is not so slight and easy a business, as too many persons now a days make of it. And they who can so easily run from the plough to the pulpit, and from the meanest trades and employments of the world to intermeddle with the most sublime and celestial mysteries of godliness: who pretending to the Spirit, and yet have not these gifts of the Spirit: and to divine Revelation, being altogether devoid and destitute of the means thereof, do thereby become vain in their imaginations, liable to strong delusions, giving heed to seducing spirits and doctrines of Devils, and that for want of learning, (which they do therefore despise only because they want it) they do pervert and wrest the Scriptures to their destruction. 1 Tim. 4.1. And, 2. That 'tis not immediate Revelation we must depend upon for the right understanding of holy Scriptures: since these several parts of what is called humane learning, hath appeared necessary thereunto: for otherwise 'twas in vain that 1. The Apostles of Christ, which at the first were illiterate, should be extraordinarily, and miraculously endued with the gifts of learning. 2. That such persons should be called both ordinarily, and extraordinarily to the Prophetical office as were eminent for learning and knowledge, not immediately infused, but by their studies, and industry, and God's blessing thereupon acquired. 3. That it were also in vain, we should be commanded to hear, read, study, mediate, seek, search and dive for knowledge. 4. That in vain also hath God of his great mercy afforded us the writings, directions, and instructions of holy and learned men in all ages: 'Tis an undeniable truth, that Deus & natura nihil faciunt frustra. There are no arts of the divine Providence useless and unprofitable: But as God of his great mercy is never wanting to give what is needful: so of his great wisdom he is never lavish in giving more than is needful. Vnumquodque propter operationem suam, God hath made all things for their uses: every book, and every writing of the learned, orthodox and holy, and every tongue, and every science in every such book is for the manifestation of some truth, and the profit of some soul. That I am sure is the end of God's Spirit thereby, what ever may be the end of man's: For the manifestation of the Spirit is given to every man to profit withal, 1 Cor. 12.7. 3. And thirdly, we may very well hence infer also that 'tis an over bold, rash and saucy presumption in any persons of what quality or breeding soever, to assume the office of Priesthood, and start up preachers of the Gospel, being not first well studied and endowed with the several qualifications of learning and knowledge requisite thereunto. Add hereunto the dignity of those precious jewels committed to their charge, viz. The immortal souls of men, which are of so great value before God as neither gold, silver, nor any corruptible thing could redeem them, but the blood of Christ the eternal Son of God, 1. Pet. 1.18. as a lamb without blemish: now that which cost our Redeemer so dear, and is designed either to eternal happiness, or eternal misery, according as 'tis more or less wisely and carefully ordered; requires surely such a guide and pastor, as is not only wise, learned, and discreet, but also vigilant, careful and conscientious. Under the Law, how unwilling was Moses to be sent on the Lord's message though he was a learned man? Exod. 3. and so was Jeremy also: I am a child and cannot speak, Jer. 1.6. And many others cautious of their own weakness, and of the great abilities required to the execution of so great a function, have more safely declined then arrogantly assumed the same. Greg. de cura past. l. 2. c. 7. Hinc quique praecipites colligant, etc. from hence all forward novices may observe, how great a guilt of sinful presumption they contract, who set up themselves to be teachers of others, whilst they have yet need to be taught themselves: since that yet holy men of God, were afraid to undertake so weighty a calling, even when God himself called and commanded them thereunto. Under the Gospel Christ himself who is the word of God and the wisdom of the Father, would not preach till he was 30. years old, vim saluberrimi timoris, Greg. ibid. etc. That he might infuse the virtue and efficacy of wholesome fear and caution into the hearts of the over forward; since he who could not err in his preach, would not yet preach the ways of perfection and felicity till he was of perfect age. The Apostles of Christ notwithstanding that they were conversant with Christ all the while he continued preaching the Gospel upon earth, daily heard his heavenly Doctrine as it distilled from his own mouth, and saw the miracles he did for the confirmation thereof: and though they were endued in some measure with the gifts and graces of the Spirit before his ascension; For he breathed on them, etc. Luk. 24.45. He opened their understandings, to understand the Scriptures, yet all this was not thought sufficient to preach, and open the mysteries of the Gospel to the world: but they were forbidden to do it, till they received additional gifts of learning and knowledge from above, Luk. 24.49. Tarry you at Jerusalem, till you be endued with power from on high: Gloss. ordin. in Loc. exemplum sequentibus daretur, etc. Giving example to all posterity, that no weak and illiterate persons, wanting the gifts of Tongues, Arts, etc. presume to intermeddle with preaching or unfolding the mysteries of the Gospel. 'Tis recorded of the great St. Basil, and Nazianzen, that after their long studies in saecular learning, Russin Lib. 2. cap. 9 they continued for the space of thirteen years together in a monastery, giving themselves to the study of holy Scriptures, the sense and meaning whereof, they fetched not out of their own heads, but out of the writings and authority of the ancients to whom by succession from the Apostles, the rule of right understanding the Scriptures was apparently known. The order of divine wisdom and providence in the dispensation of holy truths to the world, is worth our observation out of 1 Cor. 12.4, 5, 6. There are diversities of gifts, but the same Spirit, there are diversities of administrations, but the same Lord; and there are diversities of operations, but the same God that worketh all in all: From hence it is easy to observe, that there must be gifts before administrations, (i. e.) 1. A man must be qualified with gifts fit for every calling, before he receive administration, or be ordained to that calling. 2. There must be administration before operation, i. e. A man must be lawfully ordained to a calling, before he work or labour therein: So in the great calling of the Ministry, the gifts of the Spirit must precede or go before, before Letters of administration be taken. And, 2. a lawful ordination must be taken before operation, or working therein. And he that either 1. assumes this high and sacred function, Bish Andr. serm. in 1 Cor. 12.14, etc. being not qualified with gifts, contemns the Spirit from whom they come: Or, 2. He that labours in the word and Doctrine, though he be gifted, being not also lawfully ordained, contemns the Lord from whom all administrations come, and who hath instituted and commanded ordination thereunto: Or, 3. He that being both gifted and lawfully ordained is not industrious in this calling, contemns God the Father of all operations, who worketh all in all. He that thinks any of these superfluous, may as well question whether some one Person of the Trinity be not superfluous also, even that Person from whom comes that part of the division, which he slights and contemns. As it is therefore in the order of the Trinity, as the Father begets the Son, and from the Father and the Son proceeds the holy Ghost: So in this Division, the gifts of the Spirit beget the Lords Administration, or calling to the Ministry, and both together produce the operation or labour therein, which is the work of God: and as no man comes to Christ, but by the holy Ghost; so no man comes lawfully to the calling, but by the gifts; and as no man comes to the Father, but by the Son, so no man comes to the work, but by the calling. CHAP. XIII. The internal and divine qualifications of the soul, as to the understanding of holy Scriptures. 1. 'tIs confessed, that all the external parts of humane learning already remembered, though they be the gifts, and blessings of God's Spirit, and necessary helps to the opening of the Letter, and right understanding of the literal and genuine sense of God's word, yet are not in themselves alone sufficient to attain a true, and throughly saving knowledge thereof: except our souls be enriched as with the outward gifts, so with inward graces of the holy Spirit also. Truth and Holiness are the two inseparable constituent parts of spiritual wisdom: and to understand the truth or true meaning of the Spirit of Truth in the word, the Spirit of holiness must necessarily concur. And this is most eloquently expressed Job. 28. where after a most high, and magnificent expression of the praises, great price and value of true wisdom, a view is taken of all the parts of the world, where it might be found: gold and silver, iron and brass, all useful metals, and precious stones, have their places, though secret, designed them: but where shall this rich pearl, where shall wisdom be found, and what is the place of understandings? Vers. 12. It is not found in the land of the living: the depth saith, It is not in me, and the sea saith, It is not in me. Vers. 14. It is hid from the eyes of all living, and kept close from the fowls of the air, vers. 21. The most Eagly sighted Philosophers, and wisemen of the world, who have viewed the natures, properties, and causes of all things, not in the earth alone, but in the heavens also, even the courses, influences, and operations of the Sun, Moon, and Stars, have not yet attained true wisdom: how then shall we find it out? it follows, God knoweth the place thereof, and he understandeth the way thereof, vers. 23.— And he hath said, Behold, the fear of the Lord, that is wisdom, and to departed from evil is understanding: briefly describing both the place of wisdom, and the way thereunto; even the way of piety, and obedience. And of that piety, which is necessarily requisite to the understanding of holy Truth, there are several species or particular parts, which from the example of holy Bernard, may be thus reckoned up: Qui ut legeret, intelligendi fecit cupiditas; ut intelligeret, oratio impetravit; ut impetraret, quid nisi vitae sanctitas promeruit? His earnest desire of knowledge, made him studious and industrious in reading: his fervent prayers obtained the understanding of what he read: and his holy life made his prayers effectual for the enlightening of his understanding: and thus he must desire, thus study, thus pray, and thus live, who will attain that knowledge, which shall make him wise to salvation. 1. The first divine qualification of the soul requisite unto knowledge is the desire thereof: The beginning of wisdom it the desire of instruction, Wisd. 6.17. Come unto me all ye that be desirious of me, and fill yourselves with my fruits, Ecclesiasticus 24.19. and what is more authentic▪ If thou seekest wisdom as silver, and searchest for her as for hid treasure, then shalt thou understand the fear of the Lord, and find the knowledge of God, Prov. 2.4. Such desires, and studies for wisdom, the holy Ghost undoubtedly would never 1. exemplify, 2. exhort unto, 3. enkindle in the hearts of men, but that they should tend not to vexation, and trouble, but to satisfaction and accomplishment in the prosecution of them: Et hoc modo priùs invenire oportet ut quaeras, deinde quaerere ut pleniùs invenias. This desire of knowledge must not be only earnest, but also sincere, Pura erit intentio si in omni actione aut honorem Dei, aut militatem proximi, aut bonam consci●ntiam conscientiam quaeramus, Bern. serm. par. free from partialities, prejudices, and prepossessions, free from pride, covetousness, ambition, emulation, and all base, carnal, and worldly ends, and interests: denoted by the singleness of the eye, Mat. 6.22. which is generally interpreted to be purity of intention in all our studies, and endeavours; which renders the whole body of our actions clear and successful. 2. This earnest, and sincere desire of wisdom, must be prosecuted as with diligent studies, Mens obcaecatur in divinis nisi à Domino illuminata. so with fervent prayers unto God for his daily blessing thereupon: For the mind (which is the eye of the soul) sees nothing of the things of God, but as by God 'tis enlightened therein: therefore to him we are commanded to apply ourselves for wisdom, Jam. 1.5. So the wise man obtained it, Wisd. 7.7. Wherefore I prayed, and understanding was given me— Prayer is the key that opens the cabinet of God's secrets; Meliùs solvuntur dubia ●raetione, quàm humana inquisitione, Aug. the bucket wherewithal we dive, and draw forth the waters of life of the fountain of wisdom: And the mysteries of godliness, saith the Father, are more easily unfolded by the efficacy of fervent prayers, then by the force of humane studies. 3. But all men's prayers are not effectual to the obtaining of true wisdom: Joh. 9.21. Jam. 5.16. For God heareth not sinners, 'tis the fervent prayer of the righteous man, that prevails with God: In the third place therefore, our prayers must be enlivened by the piety and purity of our hearts and lives. And herein these two divine qualifications of the soul are most especially required, Innocence and Obedience. 1. And first Innocence, or the purity and cleanness of the soul is necessary to the reception of saving knowledge: for wickednesss, W●sd. 4.11, 12. saith the wise man, altars the understanding, and deceit beguiles the soul: or the deceitful lusts of the flesh, and of the world, cousin the soul of its right understanding, so it follows, for the bewitching of naughtiness doth obscure things that are honest, and the wand'ring of concupiscence doth undermine the simple mind. For as in a renewed, and righteous soul, all the faculties thereof move forward, in their proper place and order; the understanding first rules the will, and affections of the reasonable soul, and these guide the inferior desires, or lusts of the sensitive soul, and keep them within their due bounds, and limits: so in a sinful soul the government is perverted, and all moves disorderly and backward: 1. The inferior lusts of the sensitive soul, or carnal concupiscence masters the will and affections: and 2. these master the understanding and pervert the judgement. So that to the right understanding of holy Mysteries, a holy and renewed soul is most necessarily requisite: Blessed are the pure in spirit, for they shall see God, Deus est purgatae mentis sapientia, Aug. Mat. 5.8. For God (saith the Father) is the wisdom of the purified mind. 2. Obedience is that second specification of piety, which renders our souls capable of saving knowledge: meaning by obedience, not that universal obedience to the Laws of God, which includes all the parts of piety, Citius exauditur una oratio obedientis quàm decem millia contemptoris, Aug. Hom. 3. ad monac. but that obediential meekness, and humility of spirit, which makes us ready to receive the impressions, and willing to submit to the judgements of our superiors: And one prayer, saith the Father, of such an obedient person is sooner heard then ten thousand of the scornful, and such as are wise in their own conceit: Surely he scorneth the scorners, but giveth grace to the lowly, Quanto obedientiores fucrimus Praepositis, & patribus, tanto obediet Deus orationibus nostris, Euseb. limiss. Prov. 3.34. And Eusebius Emissenus saith, By how much more we are obedient to our Ecclesiastical or spiritual governors, and fathers who have the rule over us, and watch sor our souls; by so much the more God will be obedient to our prayers, and yield to our desires: see for further proof hereof, Ps. 25.9. Joh. 7.17. Jam. 4.6. 1 Pet. 5.5. These divine qualifications of the souls, as to the right understanding of holy Truths, have these ensuing benefits. 1. Hereby the Mysteries of godliness appear more plain, easy and intelligible to the soul: For the ways of God are plain to the holy, but stumbling blocks to the wicked, Ecclus. 39.24. 2. Hereby the soul doth really taste and is delighted with the bread of life: For, saith the Father, as bread is sweet to the sound and healthful , Palato non sano poena est panis, qui sano est suavis, & oculis agris odiosa est lux, quae puris est amabilis. Aug. which to the sickly, and unsound is unsavoury: and as light is pleasant to the clear eyes, but to the weak and sickly troublesome, and offensive: so the bread of life, and light of divine knowledge, is to the pure and holy, sweet, savoury, and pleasant: To the pure all things are pure, but to the impure and unclean, even holy things themselves become unholy, Tit. 11.15. 3. Hereby God is invited, and won to preserve, and guide us in the ways of Truth, and to scatter and dispel all temptations, and seductions to error, and deceit, Ps. 25.11.14. 4. Hereby that doctrinal knowledge of God, and literal understanding of his word in the use of outward means obtained, is made perfect, and completed: The former being but the body, and carcase, but this the soul, and spirit of saving knowledge: If ye know these things, happy are ye, if ye do them, Joh. 13.17. Hereby the heart is prepared, and the mind made capable of a greater, and more full light of true wisdom, according to that promise of the Lord, Habenti dabitur, Mat. 25.29. To him that hath shall be given, and he shall have more abundance: to him that makes a right use of his knowledge, more shall be added: therefore the paths of the just are compared to the shining light, which shineth more and more to the perfect day, Prov. 14.8. CHAP. XIV. The objection from the misdemeanours of the Ministry considered. THE necessity of piety and integrity, as to the sacred and saving knowledge of Gods Revealed will being thus apparent, the want hereof in some persons of the Clergy hath brought, even upon the sacred function itself, that great contempt and reproach under which it now lies oppressed: there being nothing so frequent in the mouths of the people, as the sins of their ministers: the Perjury, time-serving, and wavering inconstancy of some, the faction and sedition of others; the pride, the covetousness, the drunkenness of others, Etenim non solum docti esse volumus, sed & docti, & bom: qualis omnin● est, qui rectè quidem verbis, sed multo rectiùs mo●ibus & vita philoso phantur. Sabel. orat. 7. have made even the profession contemptible, and our labours in the word and doctrine ineffectual, and vain: fervent prayers, and holy living being those spiritual engines, whereby those holy truths delivered in sermons, have their influence upon the hearts and lives of the hearers: and where an exemplary purity of life is wanting, 'tis no marvel, that God, who is the fountain of purity, deny his blessings upon our labours, and turn our preaching into foolishness. And herein the Enthusiasts of the age, have found so great a flaw in the Ministry, as that they absolutely decry the calling: or if not so, yet the best terms they can afford the most upright, and conscientious amongst us, is false Prophets, and deceivers of the people. But yet that the error of this opinion, and sinfulness of the railing accusations, though against some persons they have too much of truth, may appear; 'tis necessary to take notice of these following considerations: 1. That 'tis the sins of the people, that provokes God to give them ignorant and sinful shepherds; And there shall be like people like Priests, saith the Lord, and I will punish them for their ways, and reward them their do, Hos. 4.9. and again, The days of visitation are come, the days of recompense are come, Israel shall know it: The Prophet is a fool, the spiritual man is mad: and what's the reason? for the multitude of thine iniquity, and the great hatred, Hos. 9.7. Non est a plebe, aut vulgaribus hominibus arguendus, aut accu●andus episcopus lices sit inordinatus, quia pro meritis subdit●rum disponitur a Deo vita dectorum. Evar. ep. fratribus Egypt. And therefore saith Evaristus: A Bishop, and Pastor of souls is not to be reviled by the people, though be disorderly, because God disposeth of the lives of the Teachers according to the deserts, and qualities of the hearers. And so of Princes as well as of Priests: wicked Princes God gives in his wrath, Hos. 13.11. viz. when he is angry with a people for their sins: And even the errors of the best kings are ascribed to the sins of their subjects: As David's sin in numbering the people was caused by the anger of the Lord against Israel, 2 Sam. 24.1. For the King's heart is in the hand of the Lord, and he turneth it whither soever he will, Prov. 21.1. either for a blessing or curse upon their subjects: Sic pro meritis plebis saepe pastores depravantur ecclesiae, Anacleti epist. tertia. ut procliviùs corruant qui sequuntur: 'Tis even so with the Pastors of the Church, who are depraved, and diorderly in their lives, because the people by their sins have deserved to have such leaders, whose directions shall sooner tend to the ruin, then to the health of their souls. 2. 'Tis the duty of all Christian people, rather to cover and veil, then to disclose, and publish the enormities of their Pastors: For they are their spiritual Fathers, 1 Cor. 4.15. And the nakedness of Fathers must not be discovered by the children, that the curse of Cham fall not upon them, Gen. 9.22.25. If the Pastors neglect their duty towards God, the people must not therefore neglect their duty to their Pastors, but wisely distinguish betwixt their example and doctrine, obeying the truths they deliver, but avoiding the sinful practices they follow: which is positively commanded by our Lord, Mat. 23.2, 3. The Scribes and Pharises sit in Moses chair,— All therefore whatsoever they bid observe, that observe and do: but do not ye after their works, for they say and do not: Etiam si quisquam traditor subrepsisset, etc. saith Aug. Though some traitor or wicked person creep into the chair of Moses, Aug. Epis. 165. it should nothing hurt the Church, or innocent Christians, for whom Christ hath provided, saying of evil prelates, what they say, do ye. 3. The knowledge of the Truth may be obtained in the use of outward means, and the ministerial office thereupon conferred upon such persons, as want the internal qualification of true piety: which is clear from the examples of Balaam, who loved the wages of righteousness, and yet had the gift of prophecy: of Judas who was sent out by the Lord himself to preach the Gospel, and yet had a Devil: and Nicholas chosen by the Apostles, one of the Deacons, and yet was the father of the Nicholaitan Heresy, so much detested by God, Rev. 2.6. Shall we therefore accuse, and rail upon the Prophets of the Lord for the sin of Balaam, or disparage the Apostles of Christ for the sin of Judas; or impute to the rest of the holy Deacons the error of Nicholas? or shall we not hear and obey the truth, because it comes from the mouths of some wicked as well as good Ministers? It is rather our duty to admire the wisdom, and magnify the goodness of God, who to give the greater testimony to the Truth, and to make it more illustrious and evident, is pleased to deliver it unto us by his Ministers of both sorts, good and bad, both by the holy, and by the profane. And 'tis the Spirit of God undoubtedly that works in, and by all persons that deliver the truth: though not in all alike, but in men of divers qualifications after a different manner: in good men as ingredient, and incident: in bad men, as urgent, and impellent: by good men more frequently and effectually he works the conversion of his people; and by bad men sometimes also, though more rarely, that the working of his grace may appear in all, and the glory thereof may to him as the supreme cause, and not to his instruments be ascribed. 4. That the gifts of Gods holy Spirit, are not limited to those that receive his graces, is further clear, Mat. 7.22, 23. Many will say to me in that day: Lord, Lord, have not we prophesied in thy name— Here were great gifts bestowed, and that upon wicked, and unsanctified persons: for it follows immediately, Then will I profess unto them, I never knew you, depart from me ye workers of iniquity: so also 1 Cor. 13.2. Though I have the gift of prophecy, and understand all mysteries, and though I have all faith so as to remove mountains (viz. of seeming impossibilities) and have not charity, I am nothing. From whence two things are plainly, and clearly observable. 1. That the understanding of holy Scriptures, and of the mysteries of godliness, or prophetical and ministerial gifts, may be obtained in the use of outward means, without the internal sanctification of soul which consists in charity or love, which is the fulfilling of the Law. 2. But than secondly, The gift of prophecy, with all the wisdom and knowledge of holy things, though they may be, and often are useful for the edification of others; yet are they altogether fruitless, and ineffectual to the person that hath them, if not animated by the grace of charity, or obedience to the Laws of God, for so they are not much unlike a candle in a dark lantern, which casteth its light abroad upon others, leaving the person that holds it in darkness. CHAP. XV. The dangerous and destructive consequences of, and depending upon immediate Revelation. He that pretends unto or depends upon any further Revelations from heaven then God in his great mercy hath already afforded unto his Church and people, viz. 1. His written Word, 2. Those several means and helps forementioned, both divine and humane, outward and inward, for the right understanding of his Word, by the blessing of God, and the secret influence of his holy Spirit upon our studies, and meditations therein: lays himself open to manifold temptations, and dangerous seductions of the spirit of error and delusion: and as much as in him lies, subverts the very foundation of the holy Christian Faith: for hereupon these destructive inconveniencies must needs ensue. 1. The canon of holy Scripture is transgressed and dissolved, by the superaddition of new Revelations: and the authority of God's Word is made null, and void; that must pass for a dead letter, when the fictitious dreams, and delusions of every idle enthusiastical brain, under the mask of Revelations, shall be mistaken and miscalled too, The quickening Spirit. And he that sets up any thing of Religion to the dishonour of holy Scriptures, Opta●. l. 3. 1. saith the Father, he doth, adificium de ruina construere, erect a building upon the ruins of God's truth; and such a building can be no better but an heap of errors and deceits: For what will not he dare to affirm, and hold, who holds any thing besides, or above, or but equal to the Word of God, for the Rule of Faith? Hereupon the Resurrection hath been denied, and the last judgement, and the necessity of all holy, just, and good works, the necessary consequences of these points of our faith: for he that believes not the Resurrection, and last judgement, Quid boni aut veri, what holy Truth will he care to believe, or what good action will he make conscience to practise? 2. He opposes himself to the doctrine of the universal Church of Christ, for 1600 years together, who with one unanimous, and common consent, have received the holy Scriptures as the very canon of Faith, without addition or diminution, without ever hoping or waiting for any new Revelations to be superadded thereunto: and very good reason sure, if that dismal curse wherewith the canon of holy Scripture is concluded, have any influence upon the minds of men, Rev. 22.18.19. If any man add unto these things, God shall add unto him, the plagues that are written in this book, etc. 3. And more particularly he makes void all those commandments of God to search the Scriptures, to hear, read, meditate, and study, and delight ourselves in the Laws of God: For all immediate Revelation of God's will, presupposes the knowledge of the truth, without any search, study, etc. The contempt or neglect of which duty hath sad and heavy judgements threatened thereunto, as Jer. 9.13, etc. And the Lord saith, Because they have forsaken my Law, which I set before them— And have walked after the imagination of their own heart— I will seed them with wormwood, and give them water of gall to drink, I will scatter them among the heathen, etc. with manifold texts to the same purpose, both in the old and new Testament, as Prov. 13.13. & 28.9. Psal. 81.11, 12. Zach. 7.12.13. Joh. 5.45, 46. & 12.48. 4. He makes void and unnecessary the sacred function of the Priesthood, or Ministry, which God hath in all ages ordained and settled in his Church, as to mediate with God for the people, so to instruct the people from God: And this sacred office God hath both confirmed by miracles, and by testimony of his blessings ordinary and extraordinary, and guarded the same by many direful threaten denounced, and many heavy judgements inflicted upon such as have, or shall sacrilegiously violate, infringe, or usurp this office, or neglect, refuse, or contemn to hear the word of God in the mouths of his Prophets, and faithful Ministers: See amongst many other places, Jer. 5.12, etc. Because the people belied the Lord, and said, It is not he, when he spoke by his Prophet; And because they said moreover, The Prophets shall become ●inde, and the word is not in them— Therefore thus saith the Lord, Because ye speak this word, I will make my words in thy mouth, fire, and this people wood, and it shall devour them: And to the same purpose, Jer. 6.10, 11, 12. & Mat. 10.14, 15. Luk. 10.11, 12. 5. All pretence to immediate Revelation lords it over the faith of our Christian brethren: For an immediate Revelation commands an immediate belief, and blind obedience, without any further fearch or trial at all: contrary to those express commands, 1 Joh. 4.1. Believe not every spirit, but try the spirits: 1 Thess. 5.21. Prove all things, hold fast that which is good, or agreeable to the word of God: but reject that which is not so, and hold for accursed the publishers, and promoters thereof: Gal. 1.8. Though we, or an Angel from heaven should preach unto you another Gospel besides what ye have received, let him be accursed. 6. The faith of the Enthusiast (if it may be called a faith, and not rather an illusion of his fancy) is not built upon the same grounds with the faith of Christ's Church; which is the pillar and ground of truth: the Church is built upon the foundation of the Prophets, and Apostles, Jesus Christ himself being the head corner stone, Eph. 2.20. i e. what the Prophets of the Old Testament, and the Apostles of the New, have revealed to be the doctrine of salvation in Christ, is the foundation which the faith of all true Christians is built upon: But the Enthusiasts faith, is not built upon old, but upon new Revelations, not upon what is revealed already through the mediation of the Prophets and Apostles, and communicated by their successors, but upon what shall be immediately revealed from heaven: and this groundless ground of faith is opposed to that which is the true ground of faith indeed, and made of equal authority therewith; so that upon this ground every private man's sayings, and affirmations are of as great authority, and as much to be regarded, as the divinely inspired sayings of the Prophets and Apostles; and this must needs be so, were there any truth in men's pretended Revelations: for undoubtedly we own as much faith, reverence, and obedience to every Revelation from heaven, how mean soever the person be, that receives it, as we do to any part of God's Word already revealed, though by the greatest Patriarch or Prophet, that ever lived upon earth. 7. All dependence upon new Revelations, lays a secret stain of dishonour upon God: and this in two respects: 1. That God, notwithstanding his several methods of divine Revelation, by the Patriarches and Prophets of old, by his own Son Jesus Christ, and his Apostles in these last days, should yet be defective in making known to his people the ways of his service, and of their own salvation. 2. All pretence to new lights and Revelations, makes God, the Father of Lights, with whom is no variableness, or shadow of change, to vary and change his mind as oft as the fickle and deceitful minds of men do alter: Nay, thus God is made to speak things quite opposite and contrary to himself; whilst the several conceits, secret suggestions, and whispers of men's hearts, which are as numerous as the sand, and contrarious as light, and darkness, are yet all under pretence of immediate Revelation fixed upon God, who changeth not. 8. It doth extremely much derogate, and detract from the honour of holy Christian Religion to have no better ground and foundation, then either the divinity of the Heathens of old, or that of the Mahometans, which of later times hath so far overspread, and swallowed up so many Christian Kingdoms, and flourishing Commonwealths in the world; and both the one and the other of these, not only derive their original, but also their progress, success, and present continuance doth depend upon immediate Revelations: which no good Christian surely doth doubt to be any other then Diabolical Delusions: The Divinity of the Heathens was such, as the Priests of their respective Temples and Oracles delivered to the people in their prophetic trances, for celestial Responses, and divine inspirations: And the more subtle, and sublime of the heathen Philosophers recommend unto us, an Ecstatical contemplation, even to the abolition of the understanding, and Reason, as the highest and most perfect way of divine knowledge. Mahomet began with Raptures, and ecstasies, and supposed Revelations of Angels. He therefore, that shall seriously consider the monstrous Idolatries of the one, and the horrid Blasphemies of the other, will be careful surely how he trusts unto, or depends upon immediate Revelations. 9 This doctrine of immediate Revelation (should it be granted) is not safe for sober and peaceable-minded Christians to embrace, or depend upon it: but is fittest rather for such persons, whose destructive plots, and designs, under the mask of Religion, are to dethrone, and murder Christian Princes, ruin well established government, and governors, both Ecclesiastic and Civil, massacre their Christian brethren, rob, ruin, and destroy whatever opposes their designs, and private persuasions in point of faith, and manners, how sacred and useful soever it be: such mischiefs and barbarous cruelties, when open force is wanting to effect, may be, and too often have been effected by pretended Revelations, and men of ecstatical, and seduced fancies; who have though they have greatly merited thereby, and done God good service by destroying the enemies of his Truth, and abolishing Heresy, Superstition, etc. when as indeed they have made havoc of a people more righteous than themselves, destroyed the truth, and true worship of God, opened the way to disorder and confusion, and this through perjury, sacrilege, murder, rebellion, and the breach of all the laws of piety, justice, and charity. 10. The neglect of the means of saving knowledge, viz. learning, divine and humane, and to depend upon Revelation, without the use of such means, is the way to advance Lady Ignorance again as the mother of devotion, to drown the world in Barbarism, Espencaeus. & to reduce the Church of Christ to that sad condition, wherein it was in the ninth age, which was called, The unlearned, and the unhappy age of the Church: wherein he that studied Philosophy, and the Mathematics was counted a Magician: he that knew the Greek tongue was shrewdly suspected, but if he understood Hebrew also, he was no better than an Haeretique. 'Tis observed by the learned, both Historians and Divines, that all the ten bloody persecutions of the Church by the Heathen Emperors, did not so damage holy Christian Religion, as did the subtle undermine of Julian the Apostate, Euseb. eccls. hist. l. 10. c. 32. Soz. l. 5. c. 5. Theod. l. 3. c. 7. who fought not against Christian Religion, as did the rest of the persecuting Emperors with fire and faggot; but by taking from them all offices of dignity, and places of preferment: all Ecclesiastical promotions, and Church privileges, and more especially by putting down, and forbidding all Schools of learning, for the training up their youth in the knowledge of tongues and sciences: that so the light of holy Religion might be lost in the dark of ignorance and decay of arts: For Arts and Tongues are the handmaids to holy Religion: these as 'twere hold the candle, whilst the sacred light of Truth is displayed for our direction in the ways of light and life everlasting. 11. He tempts the good Spirit of God, who expects to receive the knowledge of Truth by immediate Revelation and miracle, which by ordinary, common, and known means is attainable: Dominum tentare, est novo miraculo velle p●rficere, quod aliis rationibus sieri potest. so the Devil tempted our Lord to seed himself with the bread of a miracle, when Gods ordinary and common providence yielded bread enough, Mat. 4.3. and to cast himself down from the pinnacle of the Temple, when the way to come down by steps, was plain and easy without any such precipitation. That dependence upon immediate Revelation is unnecessary, and consequently useless and unprofitable, is manifest from what hath been already said from the sufficiency of Gods revealed Truth: and is yet further manifest from the vain, and bootless issue of all such dependence; For what sacred Mysteries of holy Religion have been either made known, or more plainly unfolded by immediate Revelation in these last days since the time of Christ and his Apostles? many Impostures, and lies, many Heresies and errors, many Schisms and divisions, have fancied Revelations brought forth: but that any sound soulsaving truth hath been of later times immediately revealed, I could yet never hear or read of by any authentic witnesses: and it is most just with God to give men up to the vanity of their mind, and to the delusions of their own hearts, who thus tempt his holy Spirit, by leaving the known and beaten paths of Truth revealed, to depend upon what is unnecessary, useless, and vain: and not only so, but also, 12. Dependence upon immediate Revelations lays us open to the delusions of Satan, 2 Cor. 11.14. who transforming himself into an angel of light, insinuates his suggestions, and diabolical doctrines under the show and vizard of divine Revelations: Many pious men have been deluded by this wile of the Devil, and have fallen into gross errors. Tert. de anima c. 9 Tertullian though he observed this, and saw how grossly many of Montanus sect were cheated into foul mistakes and errors, upon fancied Revelations, yet notwithstanding so strongly doth the Devil work upon the fancy by the force of this enchantment, that he himself was deceived also, and became a Montanist, being cozened hereunto, especially by the pretended Revelations of a holy sister, whom he much extols in his tract de Animâ: whose pretended vision of the substance of a soul corporally exhibited to her view, made him believe the soul to be corporeal: and although for this opinion he was not condemned for heresy; neither yet was guilty of those more gross and blasphemous opinions of the Montanists, which their fancied Revelations brought forth: yet because more zealously then discreetly he maintained private Revelations, the Church of that age seeing the many mischiefs, that ensued upon that doctrine, severely censured him for it: which made him desert the communion of the Catholic Church, and set up a congregation of his own, which were called from him Tertullianists, and are reckoned by S. Aug. amongst his Catalogue of Heretics. A story not much unlike this of Tertullian, Jos. Accost. de temp. noviss. l. 2. c. 11. is remembered by Doctor, Casaubon out of Acosta: who records of a learned Doctor of Divinity, and a very great zealot, who was cozened into strange and blasphemous opinions, first by the pretended Revelations of an ordinary woman: the story is at large set down in English by the said Doctor in his 3. ch. of Enthusiasm, with many other remarkable stories of deluded persons, under pretence of Revelations. Those two great pretenders to Revelation, Prisca and Priscilla, Montanus his minions, were so long cozened with Satanical illusions, which they took for divine Revelations, that at the last it was revealed unto them, that they should hang themselves, that they might pass from the miseries of this life, to the joys of the other: Euseb. eccls. hist. lib. 5. c. 16. And Theodotus a Montanist had a vision, that he should be taken up into heaven, and believing the spirit of error, he was lifted up on high, and thence let fall down to the earth again, and so miserably ended his life: And many of Montanus sect which were great pretenders to Revelation, and had withdrawn themselves from communion with the Catholic Church, at several times ended their lives in an halter, being thereinto incited by the Devil that inspired them, who was the father of their Revelations. There were another ancient sort of Heretics in the Church, called Messalians, and from their assiduity in prayers more than ordinary, they were also called Euchites: Their tenants were, that every one brought into the world with him an evil spirit, wherewith they were possessed until by earnest prayer the evil spirit being driven away, the good Spirit of God did take possession of their souls, and after this they needed no more, no Sacraments, no Sermons, no Scripture to make them perfect, for they could see the holy Trinity visibly, and foreted things to come, and all by immediate Revelation: But by this pretence to perfection, and dependence upon Revelation, most of them, if not all, Theod. Hist. eccls. proved to be relly possessed by the Devil, as is recorded by Theodoret in his Ecclesiastical History. I might stuff this chapter with multitudes of holy persons, that have been cozened with illusive, and lying Revelations: Katherine a holy woman said, it was revealed to her, that the Virgin Mother of our Lord, was conceived in sin: And Bridget as holy as she, Joh. Franc, Picus. pretended a Revelation quite contrary to that of the other, viz. that the holy Virgin was free from original sin: venerable Bede remembers a vision, saith Bellarm, Bell. de purgat. l. 2. c. 7. wherein it was showed to a certain devout person, That there was a fourth place besides, Heaven. Hell, and purgatory, not unlike the Elysian fields described by the heathen Poets, wherein lived those souls which suffered nothing, being not as yet made fit for the beatifical vision: and this saith the Cardinal is not improbable, since like to this Revelation Dionysius, Cart. Suarez. Jes● to, 4 in Thom. disp. 46.4. Num. 9 and Greg. have many others: but contrary hereunto saith Suarez another Jesuit, Revelationes Bedae & Carthusiani, etc. The Revelations of Bede, and Carthusianus are not to be believed, but in a metaphorical sense. S. Augustine in his Confessions, Aug. conf. l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions, and miracles: For it is both a sin, and a judgement to be curious in affecting, and depending upon such extraordinary means of divine Revelation: since the ordinary is not only sufficient, but more certain and infallible, which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven, 2 Pet. 1.18, 19 And this voice which came from heaven we heard— But we have a more sure word of prophecy, etc. the meaning is, that an immediate voice from heaven revealed Christ to be the son of God: but the written word of God is a more sure and infallible way of revealing Christ: and what's the reason? but that voices from heaven, visions and immediate Revelations may be, and often are counterfeited by the devil. But the holy Scriptures rightly understood, are a sure, and infallible guide and an unerring rule of Truth, as being the Dictates, and inspirarations of the Spirit of Truth himself. CHAP. XVI. Several texts alleged against humane Learning, and against the Ministry, and for immediate Revelation, explained. THE tenor of the new covenant recorded Jer. 31.34 and remembered to be accomplished, Jer. 31.34. Heb. 8.10, 11, 12. Heb. 8.10, 11, 12. is the chief place alleged against the necessity of Learning, or the teaching of man, as containing the promise of an immediate teaching from God himself: This is the covenant which I will make with the house of Israel, after those days, saith the Lord: I will put my Laws into their mind, and write them in their hearts— And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord, for all shall know me from the least to the greatest: for I will be merciful to their unrighteousness, and their sins and iniquities will I remember no more. In which Text consisting of three verses, there is a threefold difference betwixt the old covenant and the new, delivered. 1. The old Law was written in Tables of stone, but the new in the fleshly tables of men's hearts: vers. 10. I will put my Laws into their minds, etc. i.e. my Laws under the new covenant shall be more agreeable to the minds, and more approve themselves to the Spirits of men to be the ways of perfection and felicity, and consequently shall have a stronger influence upon their hearts, than the Laws of the old covenant: for that consisted of many beggarly elements many types and figures, rites and ceremonies, which considered in themselves, had no such efficacy to work upon the soul to obey them, as the Laws of the Gospel have: therefore the one are called carnal ordinances, and the other spiritual. 2. There was more need of frequent instructions, and teachings of the people, to keep them up to the observance of those carnal ordinances under the old Law, than there is under the new: because the doctrines of the Gospel are more plain, clear and convincing: so that persons of the meanest capacity may understand the knowledge of God: which is the meaning of vers. 11. They shall not teach every man his neighbour, etc. Not that there should be no teaching at all under the Gospel, but that less teaching should serve the turn. 3. The sacrifices under the Law, were weak and insufficient, as to the taking away of sins: but the offering up of the body of Jesus Christ, once for all, is a sufficient sacrifice for our sins, and not for ours only, but for the sins of the whole world, 1 Joh. 2.2. and that's the scope of vers. 12. I will be merciful to their unrighteousness: and their sins and iniquities I will remember no more. Cognitio viae, & cognitio patriae, Lyr. in Loc. And for the further clearing of these words, They shall not teach, etc. There is a twofold knowledge of God: 1. In this life, 2. In the life to come. And to both of these the words in their literal sense do relate. 1. That in this life the knowledge of God under the Gospel was not at the first taught by man, but by the blessed Son of God himself, by him the Apostles were instructed at the first, and not one of another: And to him this prophecy is by himself applied, they shall be all taught of God, Joh. 6.45. 2. That in the life to come, all the blessed Saints of God from the least to the greatest. shall truly know God without the mediation of humane Teaching: For then shall we see God as he is: when that which is perfect is come, then that which is imperfect shall be done away, 1 Cor. 1.3.9, 10. But that in this life the people shall have no need of Pastors to teach them the knowledge of God, is a false collection from the words: For as under the Law, Moses taught God's will unto the people, and afterwards, they that sat in Moses chair; so under the Gospel. 1. Christ himself revealed and taught Gods will to his Church, and afterwards his Apostles and their successors in all ages since: this being one of the promises and privileges of the Gospel, thine eyes shall see thy teachers, Isa. 30.20. And of the gifts of the Spirit: He gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers for the perfecting of the Saints, etc. Eph. 4.11, 12. For as the same Apostle demands, How shall they, i.e. any people believe in him, of whom they have not heard? And how shall they hear without a preacher? Rom. 10.14. where preaching, and hearing, are affirmed to be the necessary mediums of receiving the Gospel, and believing in Christ. Another place to the same purpose is alleged, 1 Joh. 2. ●0. 1 Joh. 2.20. Ye have an unction from the holy one: and ye know all things. And vers. 27. The anointing which ye have received from him, abideth in you, and ye need not, that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie: and even as he hath taught you, remain in him still. This Unction from the holy one teaching, and whereby these Disciples were taught all necessary Truths; is the holy Spirit sent down from Christ the holy one, upon his Apostles, who being replenished with his celestial gifts were not only themselves led into all Truth, but did also teach their disciples the same. And the same anointing abideth in you] i.e. The same spiritual gifts, viz. of prophecy, of miracles, of tongues, etc. did still as yet abide in their Churches, for the confirmation of those Truths, which they had been taught: and hereby, even by those sacred persons, which had these gifts, they were held up to the Truth, and kept free from the seducements of Heretics. And ye need not, that any man teach you] So far as they were already taught, and knew all things already that were necessary to be known, they had no need of any man to teach them: namely, as ignorant and seduced persons have need of Teachers: the ignorant must be taught, that they may learn what they knew not before: and the seduced and erroneous must be taught, that they may return to that faith from which they are fallen: but these faithful persons to whom the Apostle here writes; were it seems neither ignorant, nor yet seduced; and in neither of these respects had need of teaching: But yet in other Respects both these disciples, and all others that do both know, and persevere also in the Truth, have need of Teachers still, by whose assistance, and direction they may 1. Be confirmed, and strengthened to persist in the Truth already received. 2. Grow up, and increase daily in the knowledge of God. and of his Son Jesus Christ. 3. Be armed against the fair words, and cunning speeches of such as lie in wait to deceive. The like place, 1 Thess. 4.9. 1 Thess. 4.9. which may help also to the further clearing of this, is 1 Thess. 4.9. Touching brotherly love ye have no need, that I writ unto you, for ye yourselves are taught of God to love one another: Taught of God, but how? not by immediate Revelation, but by the Gospel of Christ the Son of God, who doth so often ineulcate this lesson of brotherly love, Joh. 13.34, 35. & 15.17. And the like is to be said of all other Gospel Truths, all of them we are taught of God: From him they descend originally: he is the fountain of Truth, and Christ's is the Conduit through whom the waters of life do flow: from God to Christ, from Christ to his Apostles, from them to their Successors, and Disciples, Pastors and people in all ages. But withal 'tis confessed, and with all thankfulness of soul to be acknowledged, That there is an inward teaching of God, as well as an outward, viz. the dictate of the Spirit within, as well as the doctrine of the Word without. These two God hath joined together, and we must not presume to part them, by depending upon the one without the other: for as all study, and meditation, reading, and hearing the Word, are ineffectual, if the inward influence of God's Spirit does not open the wndowes of the soul to receive the light displayed thence: so the inward influence and working of Gods. Spirit, is ordinarily and for the most part silent and stirreth not but by reading, hearing meditating of the word, and of good instructions thence derived: the one being as the body, and the other the soul of Religion: and when these two meet together, viz. the unction without, and the anointing within: or when the spiritual gifts of the Ministry, and graces of the people concur: or when then the outward effusions of the Spirit in the word fall upon hearts infused, and seasoned with Grace and Obedience: then are these several promises accomplished, then are a people truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The taught of God indeed: or, which is all one, then are they the true Disciples of Christ. The next memorable place misapplyed to patronise extraordinary and immediate Revelations, is that prophecy of Joel, 2.28. remembered to be accomplished, Joel 2.28. Act. 2.16, etc. Act. 2.16. etc. It shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: And your sons and your daughters shall prophesy, etc. 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 a● 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 Prophecy, to understand and open all mysteries, the gift of healing all diseases, the gift of miracles, etc. these and many other gifts were at this time after such a plentiful manner poured forth, that there were some relics, some drops of this full measure remaining in the Church for 400 years after. Thus it was then, and 'twas 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 days of such extraordinary effusions to return again: which is intimated in that they are called, the last days, 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 prophecy may in some general respects be extended to all the people of God, yet particularly, and after an especial manner 'twas fulfilled in the persons of the Apostles themselves, and by S. Peter 'tis here applied unto them, vers. 15, 16. And undoubtedly 'tis 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 accomplished. Upon 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 prophecy concludes: Whoseever shall call on the name of the Lord shall be saved: and so S. Peter concludes his Sermon upon this prophecy, Repent and be baptised, 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, Heretics, and Hypecrites: for no such flesh have the Spirit of truth and holiness poured on them, but are led by the spirit of error and wickedness. 2. All flesh] cannot be meant of all God's people neither as to the gift of prophecy, 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 Andrew's) 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, etc. 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, 'tis not said, all your sons and daughters shall prophesy, but some shall do it for all: some sons, and some servants too, i. e. some Jews and some Gentiles, some of all nations: God gave some Apostles, some Prophets, etc. 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? 'Tis upon all holy and good Christians, but not upon all to prophesy: all God's people, have in some measure the Spirit of grace and truth, but that does not authorize them presently to turn speakers and teachers of others. But doth not the Apostle say, ye may all prophesy 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 Prophecy be lawfully performed. 'Tis further alleged to the same purpose, 1 Cor. 12.7. To every man is given the manifestation of the Spirit to profit withal: 1 Cor. 12.7. whence 'tis inferred 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 wisdom, knowledge, faith, tongues, etc. hath them for this end given, that he may profit and edify 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 'tis 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. 'Tis 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. Si●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 enlightened immediately by Christ himself: but that no man is enlightened 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 itself; 2. The medium that receives it; 3. The splendid bodies from whence 'tis displayed: so it is in the spiritual light of the Church; There is 1. Lux, the true light itself, and this is Christ; 2. Lumen, the medium whereby our souls are enlightened 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 believeth on me should not abide in darkness. 3. Luminaria, the lumiraries, or personal lights, by whose Ministry 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 enlightened 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 applied 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, 'tis worthy observation, that the words may as well, if not more properly he rendered 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 follows, 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 Christ's principal errand into the world, to give light to them that sit in darkness, etc. 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 'tis alleged that the people are capable of Revelations from heaven, and may thereupon interrupt and silence the Preacher, that their Revelations may be heard. Answ. 'Tis most true that every Preacher of the Gospel, must yield all obedience to a divine Revelation, and keep silence when God himself speaks by the mediate ministry 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 follows, if any thing be revealed; not immediately from heaven surely, for that is not liable to humane judgement: but as 'tis vers. 26. If any man hath a Revelation, i. e. the gift of revealing or opening some Gospel Truth, which is hid under the veil 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 veil off Moses face, who can open the Law with the Gospel key, and find 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 herewithal for the clearing of both these, and all other texts alleged 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 'tis called The spirit of Revelation, which no Enthusiast without sacrilege can now pretend unto, no more than he may to the gifts of Tongues, miracles, etc. 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 we all profess to believe the same. So that what the Father said of Miracles, the same is true of the gifts of Tongues, of Wisdom, Miracula necessaria fucre priusquam crederet mundus, ad hoc ut mundus credert; Quisquis adlue prodigia ut credat inquirit, magnum est ipse prodigium: qui mundo credente n●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 Believers. Other texts alleged 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 itself except it abide in the vine: no more can ye, except ye abide in me: I am the vine, and ye are the branches, etc. 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. saith the Father, a mixture of his person with ours, nor of his substance with our substance, (for so the blasphemous corceit of being equal with Christ, must needs follow) but 'tis the consociation of our affections, and confederation of our wills, with the holy desires, and blessed will of our Lord: And thus Christ abideth in us by our obedience to his doctrine, and conformity to his example both in the affections of our hearts, and the actions of our life: therefore he saith, Joh. 15.7. If ye abide in me, and my words abide in you, etc. and vers. 10. If ye keep my commandments, ye shall abide in my love, even as I have kept my Father's commandments, and abide in his love. In like manner the being of the holy Spirit in us, is not to he understood of his personal being: but of the being of his graces in our hearts, which render us of such a gracious, and holy disposition of Spirit, as makes us obedient to the will, and conformable to the Spirit of Christ, who is not only our Lawgiver, but also the exact pattern of perfect obedience to the Laws he hath given us: so Phil. 2.5. Let the same mind be in you, which was also in Christ Jesus. What to be equal with God? as some blasphemous Enthusiasts have perverted the text: No, but the same gracious temper of mind, or spirit: even the same humility and obedience to the will of God, both in life and death: so it follows, who being in the form of God, thought it no robbery to be equal with God, yet made himself of no reputation, and humbled himself, and became obedient unto death— And whosoever by the influence of God's holy Spirit, hath this gracious temper of mind or Spirit wrought in him, may be assured, that Christ dwelleth in him by his Spirit, which he hath given him; which makes him conformable to the mind or Spirit of Christ, who is as the fountain, so the exemplar of all gracious perfections. And this is also the meaning of that other perverted text, 1 Cor. 6.17. 1 Cor. 6.17. He that is joined to the Lord is one Spirit: not that he hath the same essential Spirit with the Lord; but being by the mystical bands of holy faith joined unto him by the influence of his Spirit, he becomes to be a man of the same Spirit, viz. of love, meekness, gentleness, goodness, holiness, patience, humility, obedience, which were graces of the Spirit most emineat in Christ, and must be in us also according to our model, and measure of reception; if we be truly his Disciples. 2 Cor. 13 5. That other text alleged by the same purpose, 2 Cor. 13.5. Know you not yourselves, that Jesus Christ is in you except you be reprobates? is more generally misunderstood: for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are not so rightly rendered in English: in you, as among you: and the meaning is, that Christ in his holy Gospel, was so evidently present amongst these Corinthians by S. Paul's powerful preaching, and the miracles he wrought, that if they did not acknowledge it, and believe in him, they must be such senseless obdurate persons, as were uncapable of a true saving faith. From 1 Cor. 13.11, 12. When I was a child, 1 Cor. 13.11, 12. I spoke as a child, I understood as a child, I thought as a child, but when I became a man, I put away childish things— now we see through a glass darkly, but then face to face— 'Tis alleged, That Scripture and ordinances are useful only in our minority: whilst we are babes in Christ, but these as childish things must be laid aside, when we are grown up to be perfect men: and if we will see clearly, we must throw away the glass of the word, and ordinances, and have our inspection into the things of God more immediately, and nearly, even by immediate Revelation. Answ. In these words, not the different degrees of Grace in this life, but the different condition of the state of grace and of glory are compared together: being not here taught, who have need of the glass of holy Scriptures, and who not: but what the best and most perfect of us are in this life, in respect of what we shall be in the life to come: here we see the things of God through the glass of his word, works, sacraments— but hereafter more immediately and fully, not by way of species, image, and representation, as through a glass; but in a full view, face to face: Here that we may be united unto God, we must use the mediation of Faith, Hope, and Charity, vers. 13. Now abideth Faith, but hereafter our faith shall be changed into vision, Vers. 13. our Hope into fruition, and only Charity shall remain, which being now but a spark shall increase then into a flame, which shall never die, but burn for ever. In the mean time we must make use of those prospectives God hath graciously lent us, through which his goodness, power, wisdom, are represented to us: and if we throw away this glass, or neglect the ways and means of grace and salvation, which God hath ordained: we must expect either to see nothing at all, or nothing, but what are the dreams and fond imaginations of men's hearts, or what is worse, the delusions and destructive suggestions of Satan the Prince of darkness. The like objection is made from 2 Pet. 1.19. We have also a more sure word of prophecy, 2 Pet. 1.9. whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your hearts: From whence 'tis alleged that the Word of God and his Ordinances, are only useful until we get possession of Christ into our hearts, and then they are of no further use, because Christ by immediate Revelation is all in all to them in whom he abideth. Answ. These words, if the context be considered, make more against immediate Revelation, than any way can be pretended for it: for this sure word of prophecy, whether it be understood more particularly of the prophecies and coming of Christ to the destruction of his crucifiers, and deliverance of his people; or whether more specially of the Law, and the Prophets of old, or whether more generally of all the Scriptures, both the old and new Testament; in what sense soever this light of prophecy is taken, 'tis preferred before immediate Revelation, by voice from heaven: as being a more certain infallible way to direct us to the knowledge of Christ the true light. For the further illustration whereof, 'twill be not impertinent to observe, that there is a twofold light, whereof Christ after an especial manner is the fountain, and original. 1. The light of Grace, and truth in this life. 2. The light of Glory, and peace in that life to come. And in both these respects, Christ is termed the morning star. The dayspring from on high: or as in the text, The dawning of the day. The holy Scriptures, or (in the language of the text according to some interpretations) the word of prophecy, is as 'twere 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 prophecy in the right understanding, and conscientious practice thereof, are therefore termed children of the light and of the day, not of the night and of darkness, 1 Thess. 5.5. But assuredly (what ever seduced persons may falsely gather from this text) whosoever shall neglect, or contemn the use of this light or obscure the same by false glosses, and misinterpretations, must read the Apostles words backwards, and become children of the night, and of darkness, 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 God's Word for our direction in the way of grace shall cease, when the light of glory shall once arise, and the dayspring 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 glass darkly but face to face, plainly and fully be made partakers of him. But in the mean time whilst we live in this darksome place of the world, darkened, by ignorance and error, by sinfulness and manifold temptations thereunto; he that will not walk in darkness, not knowing whither he goes, must make use of God's holy word for a light unto his feet, and a lantern unto his paths. Against the use of humane learning by the preachers of the Gospel is alleged 1 Cor. 2. 1, etc. 1 Cor. 2.1, 2, 4. And I brethren, when I came to you, came not with excellency of speech, or of wisdom. For I determined to know nothing but Christ, and him crucified— And my speech, and my preaching was not with the enticing word of man's wisdom, 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, acquaint, and rhetorical expressions, which he calls the enticing words of humane wisdom, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, probable arguments, or persuasive 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. Showing that the holy Spirit 1. did speak, and foretell in the Law, and in the Prophets, of Christ's coming into the world, and of his do 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, etc. 3. That he both visibly and audibly descended upon his Apostles also, and endued them with extraordinary gifts, and through their ministry 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 persuaded them to become Christians. And the reason hereof he gives, vers. 5. That your faith might not stand in the wisdom of men, but in the power of God, i.e. That the grounds of your belief in Christ, might not be the persuasions 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 always decline the use of Rhetorical, and Philosophical wisdom in his preaching, but such was his great wisdom, 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 persuasions: 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 wisdom among them that are perfect. And 2. when his preaching was most plain, it was not devoid of learning both divine, and humane, 'twas not without order, method, proper and pertinent expressions, like the upstart intruders into the ministerial office now a days: who to avoid as they pretend the enticing words of man's wisdom, 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 entice words of man's wisdom, 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 blind 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 than outward sensible objects. So that there are two kinds of natural men. 1. One who is merely natural in respect of the understanding of his mind. 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, 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 cross, and the rest of such commands in the Gospel are altogether disrelished, they are foolishness 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 man's reason and judgement: and the 2 d. to the natural man's 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 enjoined, many of them are cross to the natural man's inclinations: It must be a higher principle, even the quickening grace of the Spirit, that does open our eyes to discern them to be the way of blessedness, and so incline our hearts to yield 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 ways. 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 mere 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 God's 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 'tis alleged, that the Gospel of Christ is clear, and intelligible enough to the children of God's 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 follows vers. 4.) the God of this world, hath blinded the minds of them that believe 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 ways. 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 practice what the Gospel enjoins and commands. 3. When they persevere not, are not constant in this faith and obedience. To this text many more are urged, wherein the privilege 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, etc. Ps. 25.14 The secret of the Lord is with them that fear him, and he will show them his covenant, Mat. 5.8. Blessed are the pure in spirit, for they shall see God. Christ's 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 remembered, Mat. 11.25. 2 Cor. 1.26, 27. From which and many other places both of the old and new Testament 'tis alleged, 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 Jerusalem 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, than 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 patronise their own want of learning and inconstancy in the way of truth; 'tis 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 withal 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 God's 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 knows 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 form; 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 mind. 2. The soul of sanctification infused in the obediential and practical use of this knowledge. And both of these are the work of God's 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 'tis 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 wisdom and holiness, being symptoms of pride and presumption, are thereby evident tokens, that there is no true sober wisdom, or solid soulsaving piety in the hearts of such professors: but that they intrude into those things, Col. 2.18. which they have not seen, being vainly puffed up by their fleshly mind. And the mind never swells 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 power 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 wisdom and knowledge: that it is the end of all our studies and endeavours, 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 whilst we study for learning and knowledge: with desires and intentions only to be more wisely, and knowingly pious and religions, and withal 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 talon: and by his holy Spirit open our eyes to see more clearly the ways of his service, and our own salvation, than 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 outstripped 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 advanced to the destruction of the body of sacred knowledge: nor that which is the end and perfection of true wisdom, must not make null and void the means God hath destined thereunto: nor may we presume upon our good desires, pious intentions, and fancied relations unto God as this Elect and people, further than in all humility to wait upon him for his blessing, not without but in the use of those means of grace and truth, which he hath ordained for our direction and guidance therein. To conclude this discourse in the words of judicious Hooker, If licence were given to every man, Eccl. polit. l. 5. sect. 10. to follow what himself imagineth that God's Spirit doth reveal unto him, or what he supposeth that God is likely to have revealed to some special person, whose virtues 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, aught 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 men's 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 practice 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 lantern 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 ways 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 ways, whereby the Devil working upon men's 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 poisoning their affections with the false paint of worldly vanities: whereby they are ininveigled into sinfulness and vice. 3. And so nearly, and entermixedly are the acts of the understanding enterwoven with those of the will, and affections, that the corruption of the one, doth ever corrupt and vitiate the other: So that as sinfulness on the one hand, clouds the judgement, and is ever productive of errors in the understanding: so an erroneous Judgement on the other hand, is ever fruitful in the production of sinful acts and habits. 4. Hence it comes to pass by necessary consequence (the just judgement of God concurring) that the great, and crying sins of our Nation, have produced so many great, and dangerous overspreading errors amongst us: For the broaching, and belief of lies, as 'tis in itself a sin, and the fruitful dam of many sins: so 'tis also by the just judgement of God, a punishment for sin: which is affirmed, 2 Thess. 2.10, 11. Because they received not the love of the Truth, that they might be saved. For this cause God shall send them strong delusions that they should believe a lie. 5. The love of the Truth is not received so as to be effectual unto salvation three ways. 1. When we do not acquiesce, and rest in it, but fond dote upon new Lights, and new Revelations, as if the truth of Christ revealed, were imperfect and defective. 2. When we do not practise, and live according to the truth, having a form of godliness, in the doctrinal knowledge, and discourse of the truth only, but no power, in the conscientious practice thereof. 3. When we do not persevere either in the profession of the true Faith: or practical obedience thereof. 6. When any of these ways the love of the truth is rejected, the guilt of so great a crime, most justly provokes the Almighty to permit holy Truth to be poisoned with lies, and doctrines of Devils. And in this respect God himself affirms himself to be the author (not actively, but permissively) of all delusions, as Ezek. 14.9. If the Prophet be deceived when he hath spoken a thing: If the Lord have deceived that Prophet: which God doth most justly for the sinful disobedience of the people; for this is no other, saith Hierome, Hier. in l●c. but what is agreeable to that threat, Luk. 26.27, 28. If you will not hearken unto me, but walk contrary unto me: then will I walk contrary unto you in fury, etc. There being nothing that God inflicts more contrary to the happiness of a people, than the infatuation of their Priests and Prophets. Haeretici, veris catholicis membris Christi, malo suo prosunt, dum Deus utitur malis bene, & diligentibus eum, omnia coop●rantur in benumb, Rom. 8. But, as all things work together for good to them that love God, so do Heresies and errors also: The which as they are for evil, by the infatuation of the wicked: so they are for good also, in the further illumination, and sanctification of the Righteous. Nor would the supreme goodness ever suffer the evil of Heresy, or any other evil to be, but that he full well knows how to bring good out of evil. 8. That we may then attain those good ends for the which God permits Heresies amongst us, and avoid the evil of infection and infatuation thereby: or according to the same Father, Aug. Ut quisque sic carpet botrum, ut caveat spinas, & ex luto aurum colligat: That every one may so pluck the fruits as to avoid the thorns, and gather the gold of sound doctrine, out of the mire of filthy Dreams and delusions, 'twill be necessary seriously to weigh and consider, 1. The nature of Error, Heresy, and Schism, with the general heads hereof. 2. The danger of being infected thereby. 3. The ends for which God permits them. 4. To observe such rules, and receive such directions, as may by divine assistance, keep him free from infection by them. Of ERROR, HERESY, and SCHISM. CHAP. I. Of Error in general. 1. EVery man by nature is as prone to Error, as to sin: the understanding being as well clouded, as the will, and affections corrupted by the fall of Adam: Our first parents out of a saucy presumption, affecting to know what they ought not, involved themselves and all their posterity, in blindness and ignorance of what they ought to know. The body of man being subjected to natural corruption and mortality, subjects the soul whilst 'tis imprisoned therein to a spiritual corruption also, through ignorance and error. For the corruptible body (saith the wise man) presseth down the soul, and the earthly tabernacle weigheth down the mind that museth upon many things, and hardly do we guess aright at things that are upon earth, In is ●llo errore, non hunanitatis, sed Deitatis selum est. Aug. serm. ad f●ati, in erem. and with labour do we finde the things that are before us, and the things that are in heaven who hath searched out? Wisd. 9.15, 16. So that not to be ignorant, and not err in the points and particulars of heavenly truth, is not humane, saith the Father, but the sole prerogative of the divine nature. 2. There is a threefold ignorance, wherewith all the minds of men are naturally clouded. 1. To be ignorant of what is necessary to be known. 2. Not to know what is necessary and expedient for us, agreeable to our persons, callings, breeding, and the times wherein we live. 3. When through a corrupt and depraved disposition of mind, we mistake falsehood for truth, and darkness for light, and this whether in bare opinion, or else of set purpose, and settled determination: The last of these is the most sinful ignorance, and that which properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Error, whereunto that woe belongeth, Isa. 5.20. woe unto them that call evil good, etc. 3. In many things we offend all, Jam. 3.2. And this not only by iniquity in life and action, but also by error in judgement & opinion. But as God of his great mercy, through the merits of Christ, imputes not unto us those sins which through natural frailty, and mere infirmity, daily and hourly invade the innocence of the soul, i. e. if with an humble, lowly, penitent and obedient heart we confess them, and unfeignedly believe in Christ for the pardon of them: so neither doth he impute those errors of our judgements, which are of smaller consequence, whilst they infect not the will, and affections, so as obstinately and perversely to persevere therein. A bare and naked error in the understanding only, is rather an infelicity than a crime: 'tis the obstinacy of the will, the animosity, and perverseness of the affections in cleaving to the mistaken conception of the understanding, that renders the mistake a sinful and diabolical error; for, saith the Father, Aug. de verbis Apost. serm. 22. Whilst we do but err, we are but like ourselves, frail mortal men, whose thoughts are miserable, and whose devices are but uncertain: but when through animosity and perverseness we persist in our errors, Joh. 8.44. we are then of our father the Devil, who as he was a liar from the beginning, and abode not in the truth, so doth he obstinately abide for ever in the destructive and damnable errors of his ways. Both this infelicity, and also this sinfulness of error will more fully appear, by considering and rightly understanding the nature of Heresy and Schism, the two general heads whereunto all sinful error is reducible. CHAP. II. Heresy: the nature and ingredients thereof. Heresy hath its denomination from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to choose or follow by way of division, and separation: the which being continued, and increased by perverseness, and obstinacy therein; gives unto Heresy 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 Heretic: He is an Heretic who both errs 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 Heretic, and the nature of Heresy, the particular ingredients, whereof the cup of Heretical poison is compounded, will appear to be these: 1. To be an Heretic is to err in matters of faith, not of Fact, and in points of Doctrine, not of Discipline: the former distinguishes Heresy, from sinfulness of life: The latter opposes Heresy 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 truths 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 Heresy. 2. He that in either of these respects, errs in the most holy faith, through ignorance, misunderstanding, or misinformation, is not presently to be adjudged an Heretic: until 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 Catholic Church and the doctrine of Christ sufficiently made known unto him: so the Father, Qui in ecclesia Christi morbidum aliquid prauúmque sapiunt, Aug. de civet. dil l. 18. c. 51. si correpti, ut sanum rectumque sapiant, resistunt contumaciter, etc. They who in the Church of Christ, do believe any pernicious doctrines, and being instructed and admonished 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 Heretics; 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 Heresy, the same Father in one of his Epistles more fully cleareth thus, Qui s●ntentiam suam quanvis falsam, mulla pe●tinac● animositate defends: praeser●m quam non audacia suae praesumptionis peperit, sed à seductis & in errorem la●sis parentibus accepit: Quaerit autem cau●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 perverseness and animosity, especially if it arise not from his own bold and saucy presumption of mind●, 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 embrace it when he shall finde it, such a person, though he does err in the most holy faith, is not to be accounted an Heretic. 3. The third ingredient then of Heretical poison, is the obstinate cleaving to an erroneous opinion, or tenant in Religion, contrary to the judgement of the universal Church. So Isidore defines Heretics to be such persons, Isid. de verbo Haetes. who of their own heads departed 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 mind, 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, etc. 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 con●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 treasured 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 billows of the sea stands it out against all the gusts of persecutions, heresies, and schisms, which are as 'twere that spiritual ammunition wherewith all the gates of hell are furnished, to fight against the Church of Christ, and the most holy faith thereof: But whilst 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 than opposes his private spirit, and judgement, against the public judgement, and spirit of that Church whereof he is a member, or when any particular Church opposes the judgement of the Catholic, or universal Church in point of holy faith; this necessarily makes one ingredient in the sin of Heresy: for so he or they do not stand upon the rock, whereupon holy faith is grounded, nor rest on that pillar which upholds the Truth. This (saith Irenaeus) is the way of life (meaning the way of the Church) and all the rest are thiefs and robbers— Whosoever he be that will obstinately persist in his own erroneous opinion, Haec est vitae introitus, omnes a. reliliqui fures sunt & latrones— Si quis tam obstinatè in suo errore pe●sistat, ut universam Christi ecclesiam audire nolit, talis juxta Christi mandatum pro ethnico & publicano nobis habendus est. Irenaeus. and refuse to hear the Church, let him be unto thee (according to the command of Christ) as a Heathen or Publican. As in the natural body he is accounted a monster, rather than a perfect man, who hath any exuberant member that is disproportionate, and not agreeable with the rest of the members of the body: so in the mystical body of Christ, he is an Heretic, Sicut mensura est unius cujusque partis, ita totius corporis, quod omnibus suis partibus constat. Aug. no orthodox Christian, whose particular faith is exuberant, and agrees not with the whole body of the Church: according to that undeniable axiom, Turpis est pars omnis toti non congrua: That part is disorderly and sinful, which agrees not with the whole, whereof it is a part. As there is but one faith, Ephes. 4.5. which is therefore called, The unity of the faith, vers. 13. and though there be several articles, or parts of holy Truth, which constitute this one body of faith, August. yet saith the Father, Veritas est veritati congrua: one truth bears such a proportion with another, as is agreeable to the whole, so that the whole body of the true faith is like itself in all the parts or particular points thereof: even so there is but one body, Eph. 4.4. i e. one Church professing this one faith, una fides non numero, sed genete, qua similis in omnibus. and though there be many members of this one body, yet each true member is so proportionate to the whole, as that all makes up but one orderly mystical body of Christ, which ought to be as without spot or slain of sin, so without the exuberant disorder of error. 'Tis the end and office of the Ministry to bring all Christians to this pitch of perfection, even to be all incorporate, as members of one mystical body of Christ, by the unanimous acknowledgement of one faith: Ephes. 4.11, etc. He gave some Apostles— for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ, that we henceforth be no more children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness whereby they lie in wait to deceive: but speaking the truth in love may grow up into him in all things, from whom the whole body fitly joined together, and compacted by that, which every joint supplieth according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love. 4. The 4. ingredient of Heresy, is to hold and maintain an error in faith, with frowardness, and opposition to lawful determinations. For though all Christians cannot perhaps in their judgements submit to all lawful determinations of controversies in Religion: yet however these are thereby obliged to a passive obedience, to possess their souls in patience not to oppose the authority, and disturb the peace of the Church. Remembering, 1. That the unity, peace, and authority of the Church in general, is more to be valued then any particular man's satisfaction. And 2. That the public resolution of the Church, is to be preferred before any private man's persuasion to the contrary. That opinion of S. Cyprians concerning Rebaptisation was in him but an error, because the Church had not determined any thing for, or against it; but after the Church had defined it, and adjudged Rebaptisation unlawful, Euseb. eccls. hist. lib. 7. c. 2. 'twas in all persons that maintained it, not an error only, but an Heresy. To sum up all in few words: A man becomes guilty of Heresy. 1. By disbeleeving any fundamental Article of Faith, or necessary part of saving Truth, in that sense, as it was evermore received by the universal Church of Christ. 2. By believing any superstitious Errors, or Additions, which do virtually, and by necessary and evident consequence subvert any article of holy faith, or overthrow a fundamental Truth. 3. By believing and maintaining these, or lesser errors than these, with perverseness and obstinacy after sufficient conviction. 4. By believing and obstinately opposing private opinions in points of faith, against the public lawful Determinations of the Church to the contrary. CHAP. IU. Of Schism, the nature and kinds thereof. 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to divide, or rend; the word is used, 1 Cor. 1.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That there be no Schisms or divisions amongst you: And because Schism, and contention are inseparable twins, what therefore in this verse are called Schisms, in the next vers. 11. are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contentions: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That there are contentions amongst you: And the better to conceive what is meant by these schisms and contentions, 'tis exemplified vers. 12. One saith, I am of Paul, another, I am of Apollo, another, I am of Cephas, and another will not depend upon any acknowledging neither Paul, nor any mortal man to be his Tutor, and instructor, and he saith, I am of Christ. Thus the immaculate body of Christ is divided into parties and sects, the partakers and followers of which several sects, are therefore called Sectarists, and Separatists, viz. Such as cleave not to the whole body, but follow some one part, that is broken off, and divided from the whole. 2. Heresy and Schism in the mystical body of Christ, do differ, as an inward sickness, and outward wound in the natural body of man: but yet so, that there are several internal aswel as external parts, and branches of Schism: for by how many ways, and means, communion is maintained amongst. Christians, by so many ways, it may be broken, and dissolved: And every breach of communion is a Schism. 3. Now the Communion to be maintained amongst Christians is either Internal. External. The internal communion hath several branches, viz. 1. To believe and assent to all those saving truths revealed to us by Christ, and his Apostles, and in all ages of the Church maintained, 1 Cor. 13.7. 2. To be with all obedience prepared in heart to assent to the Dictates of the Church, whether universal or particular, that are agreeable to such revealed Truths, Mat. 18.17. 3. To judge charitably each of other, accounting all such for our Christian brethren, who profess this same Christian faith, and are of this Christian mind, and spirit, Col. 2.16. 4. To sympathise in each others affections: which includes several particulars: as 1. To sorrow for the sins and errors of others. 2. To condole in the sufferings of others, or to weep with them that weep, Rom. 12.15. As also to congratulate the prosperities of others, or to rejoice with them that rejoice: which enjoins also, 3. To rejoice as do the Angels of heaven at the conversion of a sinner, or any misguided soul from the errors of his ways, Luk. 15.7. 5. To pray for the growth, and perseverance of all holy and orthodox persons in faith, and obedience, and for the conversion of all profane, schismatical, and heretical persons, and for the reunion of all such to the Church, as are divided from it, 1 Sam. 12.23. Psal. 122.6. 1 Tim. 2.1. 6. To hold communion in our desires and affections with all such as are divided from us in persuasion, and judgement, and by all means to endeavour an external communion with them, according to our several powers, and in our several places and offices, Gal. 6.1. The external communion consists also of several branches. As, 1. In the oral confession of the same Creeds or Symbols of Christian Faith, Rom. 10.9, 10. 2 Tim. 1.13. 2. In the participation of the same Sacraments, 1 Cor. 10.16. 3. In the admission of, and submission unto the same Apostolical discipline, and government, Heb. 13.17. 4. In the use of the same Liturgies, or public forms of external divine worship, 1 Cor. 1.10. Rom. 15.6. 4. Hence by the rule of contraries, 'twil appear plainly, who is a schismatic, or in what respects the guilt of Schism is contracted. 1. He is guilty of Schism, who withdraws his assent from the doctrine of Christ and his Apostles, either as 'tis by the Church universal professed, or else as 'tis expressed by the doctrine, and established by the Laws of that particular Church whereof he is a member, whilst this particular Church opposes not the doctrine of the Church Catholic: for when any particular person shall in any point of faith oppose his private opinion against the public judgement of the Church, this is not only Schism in him, but such a branch of Schism also, as coincident with Heresy, whereof before. 2. He who shall limit the Church of Christ to his own particular sect or fraternity, saying, we are the Church, we are the elect and people of God, Recepimus pro misstones d● universalitate ecclesiae, toto mundo diffusae, si ergo angelus de coelo tibi has premissiones tenenti diceret, Dimitte Christianitatem totius orbis, & tene partem Donati, anathema esse deberet, quia ted toto praecicidere, & in partem contrudere conaretur, & alienare à promissis Dei. Aug. Epist. 165. and all who join not in communion with us, are castawaies, and out of the State of salvation, he is guilty of Schism, in that he cuts off the main body of Christian people, or rather cuts off himself and his own fraternity from the main body of Christ's holy Catholic Church. So the Donatists of old limited the Church of Christ to their own sect, and the confines thereof to that part of afric where they inhabited, contrary to the promises of God, who hath given unto Christ the heathen for his inheritance, and the uttermost parts of the earth for his possession, Psal. 2.8. & Gen. 22. In thee shall all the nations of the earth be blessed: whereupon the Father infers, since we have the promises of God, concerning the universality of the Church to be diffused, and spread over the face of the earth: if therefore an Angel from heaven should say unto thee, Forgo thy relation to the Catholic Church, and be of this or that particular Church or sect, which saith, we, and we only are the Church and people of God, he ought to be accursed, because he hath endeavoured to cut thee off from the whole, and to limit thee to a part, and thereby by to alienate thee from the promises of God in Christ Jesus. A third branch of Schi●m, necessarily depends upon and flows from the second. And this is rashly to judge, and uncharitably to condemn the Churches, or societies of our Christian brethren; so the Montanists persuaded their followers to speak evil of the universal Church, where ever spread over the face of the earth, and not only to deny thereunto all reverence and esteem, Euseb. eccls. hist. l. 5. c. 16. but also in no wise to join with them: of this kind of Schism are all such guilty, who refuse to join with their Christian brothrens in the public service of God, under pretence of separating from the wicked of the world, who with the proud Pharisee in the Gospel, presumptuously justify themselves and their own Church, and faction, and unjustly condemn all others, Luk. 18.9. who are so pure in their own eyes, as to say to others, Verè existimemus posse aliquid esse occultum in alio, quo vebis superior sit, etiam si bonum nostrum, quo illo videmur superiores esse, non sit occulium. Aug. de verbis Apo. ser. 21. Stand by thyself, come not near to me, I am holier than thou, Isa. 65.5. little esteeming the exhortation of the Apostle, Phil. 2.3. Let nothing be done through strife or vain glory, but in lowliness of mind let each esteem other better than themselves: For saith the Father hereupon, There may be those secret and hidden virtues in others, whereby they do excel thee, though that whereby thou dost seem to excel others be not secret, but apparent. 4. To have no Christian sympathy, or fellow feeling either of the sins or sufferings of our Christian brethren, is a fourth branch of Schism: For as in the natural body, if one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice, 1 Cor. 12.26 And the reason is given vers. 25. That there should be no Schism in the body, but that the members should have the same care one for another: So it is in the mystical body of Christ, as it follows vers. 27. Now ye are the body of Christ, and members in particular. That there be no Schism therefore 'tis required that we have the same care one for another, and according to the same Apostles injunction, Gal. 6.2. Bear ye one another's burdens, and so fulfil the Law of Christ, who hath borne the burden of our sins, and so must we by his Law of charity bear one another's burdens both of sins and sufferings, or else we manifest ourselves to be no true members of his mystical body, but either such members as are dead by sinfulness, or cut off from the body by Schism. 5. He cannot be free from the guilt of Schism, who doth not hearty desire, and fervently pray for the peace of the Church, even for the peace, 1. of all Christendom in general, for the happy knitting together of the broken parts, and divided members of this too much disagreeing body: and for the peace and prosperity; 2. of that particular Church, whereof each one is member, as Psal. 122.6, 7, Pray for the peace of Jerusalem, They shall prosper that love thee, peace be within thy walls, and prosperity, etc. The same Christian duty is commanded also, 1 Tim. 2.1, 2, 3, 4, 5. As to the parts of external communion; 1. 'Tis a branch of Schism to reject the ancient Christian Creeds, which are no other but those consonant agreeing joint bodies of the holy Christian faith, whereby, as by so many ligaments and sinews, all Christians are conjoined as members of the same mystical body, being all of one accord, and of one mind, Phil. 2.2. For it is unity of the faith, and of the knowledge of the Son of God, or the unanimous sincere profession of one, and the same Christian Faith, whereby we grow up together as one perfect man unto the measure of the stature of the fullness of Christ, Eph. 4.13. 2. To forsake the public assemblies of our Christian brethren in the public worship of God, is another branch of external Schism, and contrary to the rule of the author to the Heb. 10.25 Where he forbids this, as he enjoins the former, and that because the one does commonly follow upon the other: 1. Therefore he enjoins, vers. 23. Let us hold fast the profession of our faith without wavering— And 2. that which would follow upon the transgression of this command, not forsaking the assembling of yourselves together as the custom of some is, vers. 25. 'Twas the custom of some for fear of persecution, and reproach to forsake the public assemblies of Christians: Gloss. interlin. in loc. and of others saith the Gloss, upon presumption of their own piety and perfection to separate themselves from the rest of their brethren whom they rashly judged to be sinners, and such imperfect, defective persons, as were unworthy of their society: to forsake the assembling of ourselves together, for either of these causes contracts the guilt of Schism. In the latter respect the Novatians separating themselves from the Church of Christ, Euseb. eccls. hist. l. 6. c. 33. called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Puritans: saith the ecclesiastical historian. 3. And this kind of Schism consists of two parts. 1. To refuse to join in the participation of the same Sacraments. 2. In the use of the same Liturgies, or public forms of divine worship. As to the 1. There is but one baptism, Eph. 4.5. or one Sacrament whereby we are engrafted into the body of Christ's Church, which whosoever refuses, or re-admits, both the Catabaptist, and the Anabaptist makes a breach in the mystical body of Christ. So, but one Sacrament of our nourishment and growth in grace, even that of the holy body and blood of Christ: in communion whereof, we being many are one bread, and one body, for we are all partakers of of that one bread, 1 Cor. 10.16, 17. Even saith the Father, As many grains are incorporate in one bread, and many members in one body, so the faithful members of Christ's Church, make up but one bread and body, by participation of Christ's blessed body and blood under the sacramental representation of bread and wine. Aug. He that contemns or neglects then the use of this Sacrament, doth for his part separate and divide himself from the body of Christ, wherewith every prudent good Christian desires to be joined, that he may grow into him in all things, which is the head, even Christ, Eph. 4.15. And Sacraments mongst many other holy ends of their institution, hath this for one, that they are marks of distinctions, saith judicious Hooker, to separate Gods own people from strangers. Hook. eccls. pol. lib. 5. sect. 57 4. To decline the use, and to refuse to join in the Church Liturgies, or public forms of divine service; such Liturgies being both agreeable to the word of God, and to the doctrine, and constant practice of the Church in all ages; if it be not in itself a branch of Schism, 'tis the cause, and cursed parent thereof: For as no form of prayer is the mother of confusion, so several forms by persons of the same Church, are the means and inlets of division: for whilst one likes this man's way of praying, and another likes another man's way: one saith, I am of Paul, and another, I am of Apollo, etc. Therefore to prevent all division in the Church, and to keep out all corruptions both in faith and manners, and to avoid all ignorant, insignificant, improper, and extravagant ways of expressing our minds, unto God in prayer: As also that we might communicate in each others prayers, and reap the benefit of each others fervency and devotion of soul in prayer, these were the great and weighty reasons wherefore ever a set and standing form of public prayers hath been prescribed and used in the Church of Christ. And when we do consider, and remember, 1. That God himself under the Law commanded set forms of prayer to be used, Numb. 6.23. Deut. 20.3. & 26.3, 5. 2. That Moses thanksgiving for that admirable victory given the Israelites against Pharaoh, not only stands upon record for a precedent or pattern for the framing of prayers, which might be repeated often; but also grew afterwards to be a part of the Jewish Liturgy. 3. That all the Psalms are so many set forms of prayer and praise that were used in the Temple, 2 Chron. 29.30. although they never had again the same occasions which brought them forth at the first. 4. That under the Gospel, not only John Baptist first, but afterwards Christ himself taught his Disciples a set form of prayer, with a positive command when ever they prayed, to say, Our Father, etc. Luk. 11.1, 2. 5. That Christ himself used a set form in his agony, Mat. 26 39 not altering his expressions, (as if God were pleased with variety of phrases, a custom which only serves to tickle the itching ears of men, and win popular applause) but he went again and prayed, saying the same words, vers. 44. And also upon the cross he used a set form, not of his own framing, but used long before in the Church, Mat. 27.46. 6. That this was the way of the primitive Church, as appears form the Liturgies of S. James the Apostle, of S. Basil, S. chrysostom, etc. Hook. eccls. pol. l. 5. sect. 25. And 7. if we consider with the judicious Hooker, The irksome deformities whereby through endless and senseless effusions of indigested prayers, the worthiest part of Christian duty to God, is unsufferably disgraced: whilst men are herein subject to no certain order, but pray both what and how they list: All these things being seriously considered, we must needs say with the same learned author: That no doubt from God it hath proceeded, and by us it must be acknowledged as a work of his singular care and providence, That the Church evermore held a prescript form of Common-Prayer, although not in all things every where the same, yet for the most part retaining the same Analogy: So that if the Liturgies of all ancient Churches throughout the world be compared amongst themselves, it may be easily perceived, they had all one original mould, and that the public prayers of the people of God in Churches throughly settled, did never use to be voluntary dictates, proceeding from any man's extemporal wit: but such known public forms, wherein all might join together in the worship of God, according to the Apostles command, Rom. 15.6. That ye may with one mind and one mouth glorify God, even the Father of our Lord Jesus Christ. Calvin himself, who was furnished with as great gifts for the pouring forth of his soul in prayer, Dr. Ferns Case. as any of those persons that now plead so much for the liberty of their expressions in public prayer, is yet said to have often wished that all the Churches had one and the same public worship, or Liturgy, and that upon these reasons, The holding of unity in the Church, and the excluding of novelty, faction, and the boasting of gifts. 5. To deny obedience to our lawful ecclesiastical superiors, whether it be the Church universal, or particular: essential, or representative: or whether it be some single superior, and this either of divine, or of lawful humane institution: 'tis generally acknowledged by the Fathers, to be a branch of Schism. S. Cyprian * Filiusimpius, qui contemptis episcopis & Dei sacerdotibus derelictis, constituere dudet aliud Altar. Cyp. de unit. eccls. Hi sunt conatus schismaticerum— ut sibi placeant. praepositum superb● tumore contemnant. Id. ep. 65. Vnum scire debes— si quis cum episcopo non sit, in ecclesia non esse. Id. ep. 69. Hier. defines a schismatic: To be such a wicked son as contemns the Bishops, and forsakes the Priests of the Lord, presumptuously during to set up another Altar. And again, These are the ways of Schismatics— to please themselves, and with proud disdain to contemn their Rulers. And again, This you ought to know— Whosoever is not with the Bishop, is not in the Church. And S. Hierome saith, it was the judgement of the whole Christian world, (totius orbis decreto, are the words) That for avoiding of Schisms, and Heresy, it was necessary there should be one Bishop in every Diocese. S. Augustine admonisheth his Christian brethren, Nolite mihi resistere, Aug. ad frat. see. de obed. quia omnis potestas à Deo est— you are not to oppose or resist me, who am your Bishop, For all powers are of God, whether of Church or Commonwealth, and whosoever resisteth the power, resisteth the ordinance of God, etc. Rom. 13. When Samuel the Prophet was rejected of the Jews from that rule and government he exercised over them, the Lord said unto him, They have not rejected thee, but they have rejected me, that I should not reign over them, 1 Sam. 8.7. The same thing said our Lord to his Apostles, Luk. 10.16. He that heareth you, heareth me, and he that despiseth— Therefore said S. Bern. Hern. de praec. & disp. tract. c. 12. Obedientia quae majoribus praebetur, Deo exhibetur: The obedience we give unto our superiors is exhibited to God himself, and so of disobedience also. Therefore we read Deut. 17.12. The man that will do presumptuously, and will not hearken unto the Priest— or unto the Judge— even that man shall die. Cavete engo sacerdotes, ne aliquis vestrum audeat insurgere contra praepositum— As the father goes on in the forementioned place, Take heed ye that are Priests, Aug. ibid. how you rise up against him that hath the Rule over you: For (saith he) all Ecclesiastical governors are planted in the Church for our good, and for the Church's unity, whereof our Lord would have us to be very careful, lest like sheep without a shepherd, we be divided from the unity of the faith by divers errors. But to come nearer home: Doctor Moulin, the son of P. Moulin, wrote a book to vindicate the French reformed Churches from being the pattern to any Scottish or English Presbyterians to reject their Bishops; where he gives us also the severe censures of Zanchy, and Calvin themselves, against those that deny obedience to their lawful Bishops, Testor me Deo— saith Zanchy, I protest before God, and in my conscience, that I hold them no better than Schismatics, that account it a part of reformation in the Church, to have no Bishops— And saith Calvin, They are worthy of any execration that will not submit themselves to that Hierarchy which submitteth itself unto the Lord— These censures he citys out of the Tracts de reformat. Eccl. Beza himself, the great patron of Presbyterian Eldership, yet confesseth it to be necessary, Bez. cont. Sar. Presbyterio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esset & permaneret, that one be Prelate over the Presbytery; and this not pro tempore, but to continue; and allows S. Hierom's Reason why it should be so, in Romedium Schismatis, for the avoiding of Schism. Against these two branches of Schism, the holy Ignatius in his Epistle to the Magnesians, gives them this twofold counsel and advice, As Christ (saith he) did nothing without his Father, being all one with his Father, Ignat. epist. ad Magn. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so neither must you do any thing without your Bishop, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but assemble together, and have but one prayer common to you all. A fifth branch of Schism follows upon these two last: Festa ecclesiae recte colunt quise filios ecclesiae esse cognoscunt, Aug. de Tem. ser. 253. which is to reject and profane those public times of God's service, whether festival, or fasting, observed by the Church of Christ in all ages: concerning which I shall only remember the words of S. Aug. They do rightly observe the festivals of the Church, who acknowledge themselves to be faithful, and loyal sons of the Church; and not Schismatics. CHAP. IU. That Heresy and Schism, are the mutual causes each of other. AS Heresy and Schism like abortive twins are in many particulars coincident and cleave together, like Jacob and Esau, the one holding fast by the heel of the other: so they are mutually the productive causes, and cursed parents each of other. For, 1. Heretical errors in points of faith do easily produce a Schism, and cause a separation amongst Christians in the use of the same Sacraments, and of the same public worship at the same time and place: For difference in opinions, breeds difference in affections, and different affections produce divers societies and congregations: and these according to their opposite opinions, frame opposite forms, and ways of divine worship. So the Arrian Heresy brought forth a different doxology in the Church: the Orthodox Christians saying, Glory be to the Father, to the Son, and to the holy Ghost. And the Arrians, Glory to be the Father by the Son in the Spirit. 'Tis the property of Heretics, as to departed from the faith, so from the Congregation also: Ex nobis prodierunt, sc. ab unitate catholica recedentes. Gloss. interlin These are they that separate themselves, Judas 19 So S. John also sets forth the ways of Heretics, 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, etc. 1 Joh. 2.19. 2. That Schism is the cause of Heresy, is also manifest from the example of the Israelites, who first were but Schismatics in breaking communion with the Church of God at Jerusalem, but presently after they became guilty of Heresy, nay, downright Idolatry, worshipping the golden calves of Jeroboam, Non vobis objicio nisi Schismatis crimen, quod etiam haeresin male perseverando fecistis. Ad. Don. Epist. 164. erected in Dan, and Bethel: so the Donatists; their crime at first was only Schism, they separated themselves from the congregation of Christ's flock under a pretence of more holiness than the rest of their brethren: but their perseverance in this Schism made them afterwards Heretics: as S. August. in one of his Epistles calls them. And in our own Church at home, 'tis too manifest, that 'twas Schism, which first opened the gap, whereat all those infectious Heresies which overspread us entered: The breach of Communion in the use of public prayers, and participation of the Sacraments, Ecclesia unitatem qui non tenet, tenere se fidem credit? Cyp. de unit. eccls. and submission to the Apostolical government of Episcopacy, being followed with Heresies that subvert all government, decency, and order, and the very Sacraments themselves. Nor indeed can we imagine it should be otherwise, if we consider it first, 1. That Ecclesiastical government and authority, discipline and order, together with a public Liturgy or form of prayer, whereby all members of the same Church join in the worship of the same God, as with one heart, so with one voice: That these I say, are the mounds or hedges, which keep out the wild Boars of the Forest from rooting up the Lord's vineyard, and the little Foxes from eating up the grapes thereof. In respect whereof, the Church which is the spouse of Christ, is called an enclosed garden, Cant. 4.12. As therefore the breaking down of any garden wall, lays it common and waste: so the breach of these mounds by Schism and disobedience, lays waste the Church, makes it a wilderness and desert, wherein briers and thorns, heresies and iniquities spring up and grow. In respect therefore of the first, viz. Ecclesiastical government, He that will not hear the Church, saith the Lord, let him be unto thee as an heathen, etc. Mat. 18.17. And Heb. 13.17. Obey them that have the rule over you, and submit yourselves; for they watch for your souls, viz. To keep you free as from the pollution of sin, so from the poison of Heresy, which are the two snares of the Devil, wherein he also continually watcheth to entrap, and devour the souls of men. And in respect of the second, A public known form of Prayer, it was ever conceived by the wise and learned Fathers of the Church, That liberty for every man to vent in public his own private conceptions, if not first examined and approved, did open a gap to all licentiousness in opinion: for the proof whereof, I shall only mention two testimonies. The 1. is the 23. Canon of the third Council of Carthage, in these words, Quascunque sibi preces aliquis describet, non its utatur, nisi prius eas cum instructioribus fratribus contulerit: no man may use any prayers, which he hath made, till first he hath consulted with his more learned brethren concerning them. The 2. which is more apposite to our present purpose, is the 12. Canon of the Milevitan Council, in these words, Placuit ut preces, quae probatae fuerint in concilio, ab omnibus celebrentur, nec alia omnino dicantur in ecclesia nisi quae à prudentioribus traclatae, & comprobatae in Synodo fuerint, ne fortè aliquid contra fidem, vel per ignorantiam, vel per minus studium sit compositum: It was decreed, that the prayers which were approved in the Council, should be used by all, and that no other should be said in the Church, but those that had been weighed by the more prudent, and approved in a Synod, lest either through ignorance or negligence, any thing should be said, or framed against the true faith. If then the wisdom of the Church determined, that approved and set forms of prayer were necessary for the preservation of the true faith: it must needs follow, that the neglect, and contempt hereof hath not been the least cause of so much depravation, and corruption of the faith amongst us. 2. That Schisms and breaches of public communion are those gaps, whereat Heresies do enter: we must need acknowledge, if we consider, That the Devil who is the author of all Schism and division (who is therefore so well known to the vulgar by his cloven foot) is serpens lubricus, a sly, slippery, insinuating serpent, give him but the inch, and he will quickly have the ell: suffer him but to make a rent in the garment, and he presently assails the body of Religion: if he win ground in the ceremonies, and make a Schism there, he will not be long from the Sacraments, and produce Heresies in them: Thus 'twas amongst the Corinthians, 1 Cor. 11. From their neglect of Ceremonies, sitting covered at prayer, they grew as irreverent and homely with the Sacrament, eating, Bishop Andr. serm. upon 1 Cor. 1●. 16. and drinking, as if they had been at home, so that the Apostle is fain to tell them, vers. 22. That they had homes to be homely at: The Church, the house of God was no place for such irreverent demeanour. And the like is obvious to each man's observation amongst us, how the decent ceremonies, and public orders of Prayer, and of the Sacraments, being struck at, the substance of both hath not long continued free from that impetuous violence of factious, and schismatical spirits. 3. This will yet further appear, if we consider the nature of contention, which is so unruly, that it knows no bounds and limits, but like waters overflowing the banks, which run endwise ever, without return, so Prov. 17.14. The beginning of strife, is, as when one letteth out water, therefore leave off contention before it be meddled with. To contend for the true faith, is commendable, and commanded also Judas 3. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contention is one thing, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be contentious is another. To contend for the Truth is the duty of all good Christians, but to contentious about harmless ceremonies, and things indifferent, is not the custom of God's Church and people: If any man list to be contentious, we have no such custom, nor the Church of God, 1 Cor. 11.16. From the cohaerence of which Text, the danger of contentiousness is also observable: For 1. all the contention was about ceremonies, about wearing long or short hair, praying covered, or bare, vers. 13, 14, 15. & vers. 4, 5, 6. And being contentious about these things, presently there followed Schisms, or divisions amongst them, vers. 18. and shortly after downright Heresies, vers. 19 Thus Pruritus disputandi, becomes Scabies Ecclesiae, the itch of contention, breeds the scab of Schism and Heresy in the Church. Hear from a person interested in such contentions, the truth hereof confessed: Public wars, and private quarrels, which do usually pretend to the reformation of the Church, Bauter. Saints Rest. 3. part ch. 13. the vindicating of the truth, and the welfare of souls, do usually prove in the issue the greatest means to overthrow all: it is as natural for wars and contentious to produce Errors, Schisms, contempt of Magistracy, Ministry, and Ordinances, as it is for a dead carrion to breed worms and vermin: believe it from one who hath too many years' experience of it, both in armies and Garrisons: It is as hard a thing to maintain in a people, a sound understanding, tender conscience, a lively gracious heavenly frame of spirit, and upright life, in a way of war, and contention, as to keep a candle lighted in a storm, or under the waters. 4. When a Schism is once made, and the communion of the Church deserted, the separatists like travellers out of the beaten road, find no path to walk in, and so become circular, and endless in their ways: or like such folks, which continually toss and turn themselves upon their bed, seeking that rest and repose, which cannot be found till the humours of the body recover their due temper, and be confined to their proper limits: Hence it comes to pass, that new doctrines, and new opinions in religion are commonly broached, and set a foot by Schismatics, and this in opposition still to those ancient Truths which are the doctrines of the Church, from which they have separated themselves: Alienati vero à veritate, digni in omni volutantur errore, fluctuati ab eo, aliter atque aliter per tempora de iisdem sentientes, & nunquam scientiani stabilem habentes. Iren. l. 3. c. 4. adv. Haer. Nullum Schisma non sibi aliquam fingit Haeresim, ut recte ab ecclesia recessisse videatur. Hier. ad Tit. c. 3. It being the essential property of a Schismatic, like Proteus, to change his mind into every opinion, represented to his fancy as plausible. Hereunto agrees that ancient authentic father of the Church, Irenaeus; When men are once alienated from the truth, they deservedly wallow themselves in the mire of all kind of errors, being tossed to and fro thereby: Sometime of one opinion, and sometime of another, even in the same things: having no certain, sixth, and settled knowledge at all. And the reason hereof why Schismatics must need become Heretics, is rendered by S. Hierome; No Schism (saith he) but will beget an Heresy, that thereby the Schismatique may the better maintain his unlawful separation from the Church. CHAP. V Of the causes of Heresy, and Schism: and the manners of Heretics. HE that will convert an Heretic, Eu●n qui Haereticum vult convertere, oportet, scire regulas sive argumenta eorum. Nec. n. est possibile alicui curare quosdam malè habentes, qui ignorat passionem eorum, qui malè valent. Iren. part. in lib. 4. advers. Haer. saith Ireneus, he must know, as the arguments which they use, so the Rules whereby they proceed: It being not possible for any to work a cure upon another that is diseased, if he know not the causes of his disease, and the ways of its progress, in the infection of the humours, spirits, or more, solid parts of the body: so that to heal the distempers of Heresy, and Schism, 'tis necessary to search out the causes, and take notice of those evil ways, and corrupt customs of seduced spirits. 1. The first original cause of all Heresies and Schisms, is pride and ambition, which was the original sin both in men, and Devils, saith Syracides, Ecclus. 10.13. Therefore he admonisheth, Extol not thyself in the counsel of thine own heart, that thy soul be not torn in pieces as a wild bull, straying alone, chap. 6.2. Thus Simon Magus, the first Heretic in the Church of Christ, bewitched the people of Samaria, giving out that himself was some great one, Act. 8.9. Thus Montanus (as Eusebius records) being inflamed with the greedy desire of primacy, and superiority, Eccles. Hi●t. lib. 5. cap. 16. yielded to the Actings of contrary, or evil spirits in himself, by whom being suddenly ecstasied and entransed, he began to utter strange and new doctrines contrary to such, as were generally received in the Church, pretending to the gift of prophecy by immediate Revelation. Theodor. l. 1. hist. eccls c. 24. Thus Arrius, and Novatus, being defeated of their ambitious desires of being Bishops, the one of Alexandria, the other of Rome, became the heads, and pestilent Authors of most pernicious Heresies; Si●n radix ela●ionis abscindi●ur, rami pravae assertionis arcfiunt. Greg. that they might lift up themselves to be the heads and leaders of Heretics, since they could not be so of orthodox Christians. S. Augustine affirms of Primianus, and Maximinianus, who through pride and vain glory lifted up themselves to be the heads of two factions among the Donatists; And 'twas well for them, saith the Father, such factions fell out; for otherwise Primianus had been Postreminianus, and Maximinianus had been Minimianus, persons of whom no notice had been taken, but now in a Schism, either of them is a jolly fellow, and notorious in the way of opposing the Church. So Jack Straw, and Wat Tiler had been buried in oblivion, had they not raised a mutiny, and made an insurrection. And are there not too many amongst us, whose mean stamp, calling, and parts, pride and vainglory hath stirred up to faction and Schism, partly to raise themselves up out of the dust of contempt, and oblivion, and partly out of covetousness, knowing it to be the best fishing in troubled waters? What else can it be but pride of heart, that either moves some to decry government, as scorning to be under any command, or that moves others so stiffly to contend for a parity in government, as scorning any superiors? Lib. 6. 'Twas noted by every man, saith the History of the Church of Scotland, That of all men, none could less endure parity, and loved more to command, than they who had introduced it into the Church. Was not this the gainsaying of Corah, who because he could not be highpriest himself, he would have all priests equal, and no one to lift himself above the congregation of the Lords Numb. 16.3. Quosvis ad intellectum pravum intentio perversa non raperet, nisi prius superbia inflaret; dum enim prae caeteris sapientes arbitrantur, sequi alios ad melius intellecta despiciunt, atque ut apud vulgus scientiae nomen extorqueant, student sum mopere & ab aliis rectè intellecta destruere, & sua perversa roborare. Greg. de cur. past. p. 3. adm. 26. And can it be other but the same tumour of Pride, and vainglory, that moves men to prefer their own private conceptions and extemporal effusions in prayer, before the approved wise, and commanded forms of the Church? If you run through all the several parts of Heresy and kinds of Schism remembered; if you take notice of all the Heresies that have been in the Church: this humour of pride, Andr. serm. of imag. Epist. 165. observe it who will (saith reverend Andrew's) hath brought forth most part of the Heresies since the time of the Gospel: Mater omnium haereticorum superbia est, saith Aug. The mother of all heresy is pride, and so they are described by 2 Pet. 2.10. To despise government, Diversis locis sunt diversa haereses, sed una mater sup●rbia omnes genuit; sicut una mater nostra ecclesia catholica, omnes Christianos fideles toto orbe diffusos. Aug. de Temp. to be presumptuous and self-willed, and not afraid to speak evil of dignities: and to the same purpose, Epist. Judas, vers. 8. And so the Father again, There are many Heresies in many places, but they have all one common mother, which is pride, (in opposing private persuasions to the public resolutions, and observances of the Church) even as there are many faithful good Christians dispersed over the face of the earth, and these also have all but one common mother, the Catholic Church, to whom they duly render all obedience, and submission. 2. A second cause of Heresies and Schisms, is covetousness, which is directly asserted by the Apostle, 1 Tim. 6.10. For the love of money is the root of all evil, which while some have cov●ted after, they have erred from the faith: This was the cause of Balaams' error in that he loved the wages of Righteousness. The Novatians called themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, h. e. mundos, Cathari mundiores se c●teris praedicant: qui nomen suum si cognoscere vellent, mundanos se p●tius quam mundos vocarent. Isid. orig. l. 8. Est n. qui non amator esset pucuniae, nisi per hoc putaret se excellentiorem esse; et est qui non amaret excellere, nisi putaret per hoc majores divitias habere. Aug. the pure, and the clean: but saith Isidore, Had they given themselves their proper character, it should have been not mundos, but mundanos; not the Puritans, but the worldlings: Covetousness inseparably cleaving to all the members of that heretical crew, as Pride was the parent of them. Nor can we well imagine, whether pride or covetousness reigned more in Montanus, Arrius, and Novatus, when failing in their hopes of Ecclesiastical preferments, they became the heads of the several Heresies called by their several names. Nor is it a bare and single convetousness, but that which is the worst and most enormous kind thereof that often breeds, and always possesses the spirits of Heretics and Schismatics, viz. the great, and crying sin of sacrilege; even a sacrilegious, and evil eye after the revenues of the Church; sacrilege being one of the Devils most strong and alluring snares, whereby he entraps men into Heresy and Schism: It is a snare to the man who devoureth that which is holy, Prov. 20.25. 3. A third cause of Heresies, and Schisms is Ignorance; And such a kind of ignorance, as under the show, and appearance of knowledge possesseth the mind: which makes all persons in an error so stiff and perverse in the maintenance thereof: their ignorance being not easily to be dispelled by the light of Truth, because in what they are most ignorant they conceit themselves most knowing: Heretics in this respect being not unlike persons that are drunken, and yet think themselves sober, and so become guilty of much wild, and exotique demeanour, the which, not conceiving themselves to be drunk, they fond imagine to be bravely discreet, and gallant: so these professing themselves to be wise they become fools, Rom. 1.21. being wedded to their own opinions how false soever, whilst they think themselves wiser, than those from whom they ought to receive directions in the ways of Truth. Hence 1. ariseth that exorbitant custom of the Heretics to detract, and undervalue their superiors in the knowledge of things divine, and boldly to presume to teach their teachers, Greg. Nazian. ora●. at which presumption of a people, Gregory Nazianzen being greatly offended, useth these words in an oration to them, Presume not ye that are sheep, to make yourselves guides of them that should guide you, neither seek ye to overskip the fold which they about you have pitched. It sufficeth for your part, if you can well frame yourselves to be ordered: Take not upon yourselves to judge nor to make them subject to your laws, who should be a law to you; For God is not a God of sedition, and confusion, but of order and peace. Hence 2. they presume to justify themselves, and despise others, which none dare presume to do, but such as do not truly know themselves. Such is that generation who are pure in their own eyes; they would never be so, were they not ignorant of what follows. But they are not washed from their filthiness, Prov. 3.12. And hence come Schisms, (saith a learned man) because men do say, we are pure, and we are holy, we are they that sanctify the impure, and 'tis our prayers that are effectual with God, and for our sakes his blessings descend upon others: And upon this ground they separate themselves into sects and parties, each one saying of his own sect, Ecce habes ecclesiam per totum mundum: noli sequi falsos justificatores, sed veros praeci pitatores, Aug. in Joh. tract. 1. Lo here is Christ, and lo there, Mat. 13. limiting him to a part, being ignorant that he hath bought the whole, and 02 taken possession also, being the propitiation for our sins, and not for ours only, but for the sins of the whole world, 1 Joh. 2.2. Whereupon saith the Father, Behold, thou hast the Church diffused over the whole earth, follow not therefore such who falsely justify themselves, and thereby too truly headlong themselves into the gulf of errors. Hence 3. they presume to meddle with Mysteries above the sphere of their capacities, The sincere milk of God's word will not serve their turn, but they will drink of the wine of celestial truth, which their understandings being not able to digest, they are intoxicated therewith and stagger like drunken men, being tossed and fro with every wind of doctrine: against which presumption the wise Syracides admonisheth, Ecclus. 3.21. Seek not out the things that are too hard for thee, neither search the things that are above thy strength. But what i● commanded thee, think thereupon with reverence— For many are deceived through their own vain opinion, and an evil suspi●ion hath overthrown their judgement. Hence 4. Even from ignorance under the pretext of knowledge, 'tis the custom of Heretics to snarl, and detract, and speak evil of those Truths, the profound and deep excellency whereof their darkened understandings cannot fathom; so they are described 2 Pet. 2.12. and Judas, verse 10. To speak evil of the things they understand not: As the Jews because they understood not Christ's Doctrine of the bread of life, therefore they strove amongst themselves saying. How can this man give us his flesh to eat? Joh. 6.52. And Nicodemus, because he understood not the nature of Regeneration, was offended at the doctrine, saying, How can a man be born when he is old, etc. Joh. 3.4. Whereas all good Christians, who have any grain of true faith, do believe with reverence, even those mysteries of godliness, which they understand not, expecting with all humility and obedience till they shall be opened, and made known unto them. Hist. eccls. l. 7. c. 13. So Eusebius records of Dionysius Alexand who speaking of the Revelation of S. John, saith, I do not impugn those things therein, which I understand not, but rather admire them, the more for that they are above my understanding. And S. Aug. gives us this rule to be observed as touching the mysteries of holy Religion: Quod secundum fidem qua imbuti sumus inteligere valucrimus, tanquam de cibo guadea●us; quod secundum sa●a●n sidei regulam intelligere non poterimus, bonum tanen & verum esse minime dubitemus. Aug. in Joh. tract. 18. What according to the measure of faith wherewith we are endowed, we do understand aright, let us therein rejoice, as 'tis the food of our souls, but what we cannot according to the sound rule of faith conceive, we must not therefore doubt, but to be holy, just, and good. Hence 5. ariseth so much levity and inconstancy of mind in all heretical, and schismatical persons: like children tossed to and fro with every wind of doctrine, Ephes. 4.14. Even as children for want of judgement distinguish not betwixt wholesome, and unwholesome diet, betwixt food and poison: so all persons become erroneous and wavering for want of knowledge, and judgement, rightly to distinguish betwixt light and darkness, tares and wheat, corn and chaff, betwixt what is the food, and what they poison of their souls: therefore they are compared to clouds without water, carried about with winds, Judas, vers. 12. denoting the emptiness of sound knowledge, which renders them not only inconstant in the tenants of religious Truths, but also obnoxious both to the broaching and belief of lies: having ever an itching desire to things new, and strange, but with the Israelites loathing the old Manna, though it be the food of Angels, for no other reason, but because they are accustomed to it. And this spiritual itch, a more baneful disease then the corporal, is grown epidemical, and so overspreading the body of our Church, as that prophecy of the Apostle hath at no time been more manifestly fulfilled, then in these our days. 2 Tim. 4.3.4. For the time will come, when they will not endure sound doctrine, but after their own lusts shall heap to themselves teachers, having itching ears. And they shall turn away their ears from the Truth, and shall be turned unto Fables. This itch, saith the Father, Pruritus in auribus spiritualiter fornicantibus: sicut pruritu libidinis in carne corrumpitur integritas castitatis. Aug. in Joh. Hom. 43. is as pernicious to the purity of Truth, as is the itch of lust to the virtue of chastity: for hence many solid and soulsaving Truths are often contemned, for their antiquity, because they were heard of before, and so they tickle not their itching ears: And lies, and errors are readily embraced in their stead merely for their novelty. And those teachers which feed this humour, and claw this itch by bringing things new and strange to their ears, are the only persons they lust after, delight in, and follow by heaps, and multitudes. But undoubtedly amongst many other, this is one infallible mark whereby to distinguish Truth from Error, and consequently Heretics and Schismatics from orthodox Christians: Truth like the Sun in the firmament, is ever one and the same, and constant to itself: but Error changes like the Moon, is multifarious and endless, knows no stint, or limits; therefore Tertullian calls the faith of Heretics, Fides annua, menstrua, sides temporum non evangeliorum: Not like the faith of the Gospel which is fixed and settled, permanent and constant, but the faith of a year, or of a month's continuance, and the faith of the times; as the times change and alter, so doth the Religion commonly of all seduced, and erroneous persons. From which inconstancy new sect, and parties daily and hourly do arise amongst Heretics: as from the shop of Simon Magus Heresy, sprung all those innumerable sorts of Heretics in the Church, till the time of the Manichaean heresy And these Manichees were also subdivided into Catharists, Macarians, and Manichees strictly so called. From Arrius sprung the Macedonians, Aerians, Aetians, Aug. count. Don. l. 1. c. 6. and innumerable others: Donatus party, saith S. Aug. was soon broken into many less and smaller parcels; Denique penitus inspectae omn●s haereses in multis cum autoribus suis dissentientes deprehenduntu●. Teit. de prae. count. Haer. c. 42. The Anabaptists amongst us are subdivided into Antinomians, Brownists, Seekers, Ranters, Quakers, Familists, etc. And finally, saith the Father, look into all Heresies, and you may easily find them in many things dissenting even from their own authors and Founders: And seldom shall you see Heretics agree in any one point, except it be to oppose, and cry down the Truth, as Herod and Pilate against Christ. 6. From the same dark Abyss of Ignorance, Neque n. natae sunt haereses, & quaedam dogmata illaqueantia animos & in profundum praecipitantia, nisi dum scripturae bonae intelligerentur male; & quoth in its non bene imelligitur, etiam temere & audacter asseritur. Aug. in Joh. Tract. 18. under the semblance of self-conceited wisdom, hath sprung that which is of all others the greatest cause of Heresies, viz. The misinterpretation and mis-application of the holy Scriptures: For saith the Father, Heresy had never sprung up: nor false doctrines bewitching and destroying the souls of men, had never been broached, had not the good word of God been ill understood, and that also which is but ill, and weakly understood, been rashly and presumptuously affirmed. 'Tis ever the custom of Heretics to allege holy Scriptures in a wrested and perverted sense, making those sacred writings like a nose of wax, turning, and writhing them to this, and to that, and to every sense that best agrees with their own vain imaginations: Aliter Photius, aliter Novatianus, etc. One Heretic understands it this way, and another diversely from him, and a third distinct from both, and all put another sense upon the words of God then ever his holy Spirit intended therein: Pro voluntatis sue sensu, Hilar. Vinc. Lir. adversus Har. c. 1. Hil de trinitate l. 2. The sense of their own mind and spirit, not of God's Spirit, they put upon the Scriptures, which occasioned that complaint plaint of S. Hierome: 'Tis only the Art of understanding Scriptures which all persons challenge to themselves. So●a scripturarum a●s est, quam sibi passim omn●s vendicant. Hanc gariula avus, hanc delirus senex, hanc so phista verbesus, hanc universi presumunt, lacerant, docent, ante quam discant. Hier. ad P●l. l. 1. c. 6. This the prattling old wise, and the doting old man, and the wrangler full of words, this all men presume unto, and upon presumption of their interest therein, they tear, and wrest, and abuse it at their pleasure, presuming to teach the doctrine thereof before they have half learned it. As in the natural creation of children too many are the issue of lust, and wantonness, nor is it considered when they are begotten, how they shall be kept; even so 'tis in the spiritual brood of Heresies; pride, covetousness and ignorance, begets them before the authors know how to maintain them: but as children when they are once gotten, must be kept though they pinch upon their neighbours; so this heretical crew rather than the opinions which are the issue of their pride and vanity should die, they will steal the sincere milk of the word to nourish them: or in language of another strain; rather than they will submit their vain imaginations to the truth and true meaning of God's word, the truth of that must submit to their imaginations. And this, Videtis id vos ag●re, ut omnis scripturarum de medio auferatur authoritas, & suus cuique animus author sit quid in quaque scriptura probet, quid improbet: id est, non ut authoritati subjiciatur s●ripturarum ad fidem, sed ut sibi scripturas ipse subjiciat: non ut illi ideo placeat aliquid quia hoc in sublimi authoritate scriptum legitur, sed ideo recte scriptum videatur quia hoc illi plac●●t. Aug. count. Faust. saith the Father, is the way to rob the Scripture of its authority, whilst every man's own imagination must tell him what it allows, and what it disallows: this is not to be subject to the authority of the Scriptures, but to make the Scriptures subject to our imaginations: so that therefore this or that is not acceptable unto them, because 'tis written in the word of God, but therefore 'tis well said, or written there, because 'tis acceptable unto them. The great danger they incur, who put another sense upon the holy Scriptures than Gods holy Spirit ever intended therein, is represented to us, by the strange fire, which that rebellious crew under the conduct of Corah, Dathan, and Abiram offered up unto the Lord, there came out a fire from the Lord and devoured the presumptuous sacrificers, Numb. 16.18, 35. So those unlearned and unstable souls which wrist the Scriptures, do it to their own destruction, 2 Pet. 3.16. As a remedy to prevent so great mischief, the ancient Fathers thought it meet to provide (saith the reverend Andrew's) that they who took upon them to interpret the Scriptures, Lat. con●. secundum s●ss. 11. should put in sureties that the sense they gave of them should be no other than what the Church in former times acknowledged. So Vinc. Lirin. also, By reason of the manifold wind and turn of the Scriptures, Propter tantos tam varii erroris anfractus, necesse est, ut propheti●ae, & Apostolicae interpretationis l●nea, secundum ecclesiastici & catholici sensus normam dirig atu●. Vine. Lir. advers. Haer. c. 2. for the maintenance of several errors, 'tis necessary to direct the line of prophetical and Apostolical interpretation, according to the rule of an Ecclesiastical sense and meanings: for, Quis unquam Haereses, etc. saith the same Author, Who ever brought in an Heresy but first he disagreed from the consent of antiquity, and of the ancient Catholic Church: Et in laqueum sit verbum Dei, saith Estius: the holy Word of God becomes a snare, and a stumbling block to all those who contemning the authority of the Church, presume to impose their own private sense upon it. And he that obtrudes his private sense of Scripture upon his hearers, not only lords it over their faith, but over the faith of the universal Church of Christ, Estius in Rom. 11.9. nay he makes null and void the authority of holy Scriptures, for Scripture is no more Scripture, if not rightly interpreted. 7. Another general cause of erroneous opinions in Religion, is Hypocrisy: when men are cold and lukewarm, and too negligent in the practice, which is the life of Christianity, when they receive not the love of the Truth, so, as readily to obey and practise it; than it is just with God to give them up to strong delusions. Nay, hereby men lay themselves open to the delusions of Heretics, because the excellency of holy Christian truths are not, cannot be known but by the practice and experience thereof, therefore said our Saviour, If ye do his will, ye shall know of my doctrine whether it be of God or no, Joh. 7.17. So that undoubtedly what ever piety, or purity Heretics may pretend unto, yet generally 'tis but a mere formal outside, a show, and shadow of truth, but no substantial solid piety, or charity; having a form of godliness, but denying the power, 2 Tim. 3.5. For to such who by obedience, practice, and experience do know and believe the excellency of Truth, it is not possible to be seduced, and drawn aside therefrom: Queen imdiu bona ep●ra sa● imus, ipsum lumen ju stitiae ante oculos nosties adaperit veritatem. Chrys. in Mat. 7. Hom. 19 therefore our Lord calls all false Prophets, Woolves in sheep's clothing, Mat. 7.15. that is, Nominis Christiani extrinseous superficies, mere nominal outside Christians: no men so seemingly austere and strict, and yet all is but empty appearance of holiness: no men assume to themselves more holy titles, the Saints, the Elect, the People of God. If they, be simple and illiterate persons, than they apply to themselves, God hath chosen the simple, 1 Cor. 1.27. and those that confute them in discourse, do it by carnal Reason, and the wisdom of the flesh; if they be subtle and acute in argumentation, and put to silence some weak adversary, then 'tis the wisdom of the spirit in them, which the wisdom of the flesh cannot resist. Tell them of their folly and madness, they say Christ's own Apostle was accounted mad: if they suffer according to law for their enormities, than they say they suffer for righteousness sake; nay their sins and delinquencies they would make appear to be pieties: so subtle 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 'tis such only who are somewhat infected with Hypocrisy as well as themselves: therefore they are styled Wells without, water, clouds that are carried with a tempest, 2 Pet. 2.17. For as empty clouds are most tossed by the wind: so men that are religious only in religious names, and religious talk, and outward show 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 wind 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 called, 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 withal we must know, that if the voluntary sins of pride, covetousness, presumption, etc. did not first infect the mind, his tares of Heresy and Schism could never take rooting there: 'tis of the corruptions of the minds and manners of men that all Heresies are engendered, and like the creatures of putrefaction to which heat and moisture gives a natural being, so the filthy moisture, or corruption of men's hearts quickened by the incessant operation of the evil spirit, gives unto all Heresies their spiritual being, and growth in the mind: 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 blind the senses of sinners, Chrys. in Mat. 7. Hom. 19 that seeing not the ways of falsehood 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 Schisms. 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. Shall there be any evil in the city, and the Lord hath not done it? Terra salutiferas herbas, eademque nocentes Nutrit, & urticae proxima sea●e rosa est. And as it is in the greater world, all good and useful things have their contrary evils: there are fruitful showers and the fattening dew of heaven: and there are also harmful storms of hail, and corrupt, and infectious vapours: There are trees of wholesome fruit, and herbs for the use and nourishment both of man and beast, and there are also both trees and herbs that are unwholesome and poisonous: there are living creatures also both tame and wild, 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 God's Church, both wheat and tares, corn and chaff; 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 virtue, ever appears like itself in its own plain simple naked colours: But Error being in itself 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 undermined by false Philosophers: and amongst the Jews 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 commandments 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 faith, but by the cunning of the Devil, working upon the corruptions of men's hearts, something is forged in opposition thereunto: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Athen. lib. de resur. No article of the Christian faith escaping the invasion of Heretics, 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 Heretics. The Reasons why God is pleased to permit it should be so, may be reduced to two general heads, viz. 1. In respect of the faith itself. 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 steadfast profession of the Christian faith, and the conscientious practice thereof, the way both of God's acceptable service, and of man's salvation, the devil would never be so busy to corrupt and adulterate the same, whose inveterate enmity both to God and man, incites, provokes him perpetually to deprave and falsify 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 risen 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, and sacrilege. These censers, (saith the Father) are a figure of the holy Scriptures, wherein Heretics offer strange fire, by imposing a strange sense, and distinct from the mind of God's Spirit therein, which is so abominable unto God, that 'tis commonly the ruin of the Authors, and abettors thereof: But yet if we bring these brazen censers to the golden Altar of God, and compare the strange fire therein, with the true fire from heaven, the lustre of the one will appear more clear and eminent, through the false and counterfeit gloss of the other: for as that maxim is true in general, Contraria inter se opposita magis, elucescunt, All contraries by their mutual opposition do more clearly show themselves, so this in particular also is as true, veritas falsorum comparatione magis fulgebit, Truth when compared and opposed to falsehood, appears like gold from the dross when tried in the fire, more illustrious and shining. 'Tis one reason therefore, why holy catholic doctrine is so much besieged, and impugned by heretical gainsayers, and tares of erroneous opinions are intermixed with the pure grain of sincerity and truth, vice That tho holy faith might not lose its gloss and lustre, but appearing like itself clear and perspicuous might more effectually conduce to the illumination of our souls. 3. The holy faith by the opposition of Heresy is elevated and raised to a higher pitch of perfection, and the mysteries thereof become thereby to be more acutely handled, more narrowly sifted, and throughly considered: whereas otherwise like children we should ever be content with milk, and neglect the more solid and substantial food, Haereticos permisit Deus, ne semper lacte nutriamur, & in bruta infantia remaneamus. Aug. Tracked. 36. in Joh. resting in generals, and not descending to the discussion and right understanding of particular truths. So saith the Father, God therefore suffers Heretics amongst us, that we might not always be nourished with milk, and continue for ever in the more brutish estate of infancy. 4. The holy faith by the opposition of Heresy is the more confirmed and strengthened, even as trees shaken with the wind, take the faster hold, and are thereby more firmly enrooted in the earth; so the more the foundation of our faith is assaulted and shaken by the gusts of heretical opinions, the faster hold is taken, and more firmly the principles of holy truth are enrooted in our hearts. Nor is this the weakest argument to persuade us of, and confirm us in the truth of all the Articles of the Christian faith, that notwithstanding the several oppositions of Heresies in all ages, many whereof have for the time so prospered and prevailed, as to infect the greater and more eminent sort of Christian professors, yet the true faith hath ever in the end triumphed over them; they have dashed themselves in pieces like waves against a rock have broken into a foam, and vanished into smoke: for, magna est veritas & praevalebit: As for truth it endureth, and is always strong, it liveth, and conquereth for evermore, Esd. 4.38. The second general end why God permits Heresies, is in respect of the professors of the holy faith: And these being of two sorts, good and bad, either such as are sound grain, or else such as are empty chaff, therefore he suffers the fan of temptation to pass over all, by the assaults of erroneous opinions, that the one might be distinguished from the other, that the corn might be winnowed from the chaff, the wheat separate from the tares, and sound orthodox Christians might be known from the un sound, hollow-hearted, Chrys. Hom. 19 in Mat. 7. hypocritical professors of the faith. That the evil may not be crowned with the good, therefore God sends temptations (saith the Father) and that the good may not perish with the evil, therefore he commands us to beware of false Prophets. 2. The reason why the unsound, and sinful professors, are tempted, and by temptation overcome by the assaults of erroneous opinions in Religion, is by the just judgement of God permitted for a punishment upon them: for as it is in the way of sinfulness, one sin is commonly the punishment of another, God most justly withdrawing the assistance of his divine grace from such as wilfully transgress his most holy Laws: Peccatum, quod non per poenitentiam diluitu●, mox suo pondere ad aliud trahitur. Greg. So that when sin (saith the Father) is not washed away with the tears of repentance, the weight thereof sinks the soul into the puddle of following sins: His own iniquities shall take the wicked himself, and he shall be holden with the cords of his sins, Prov. 5.22. So it is in the way of Error, they who receive not the truth in the love and life thereof, which is sound and sincere obedience thereunto; For this cause God shall send them strong delusions, that they should believe a lie, that they all might be damned, who believed not the truth, but had pleasure in unrighteousness, 2 Thess. 2.10, 11, 12. So Saul for his disobedience, 1 Sam. 15.22, 23. The Spirit of the Lord departed from him, and an evil spirit from the Lord troubled him, 1 Sam. 16.14. So Ahab for his many abominations, refused to ear ●●hthe voice of the true Prophet Micaiah, and listened to false Prophets to his own ruin and destruction, 2 Chron. 18. And so Judas whose faith in Christ was never sound, but his Religion lay in his purse, not in his heart, was therefore suffered to be tempted, and eternally ruined by that temptation to betray his Master. 3. In respect of the sound and sincere professors of Christianity, God permits Heresies for many useful and profitable reasons. 1. That those smaller errors and mistakes, wherewithal through ignorance, or misperswasion the understandings of many good men are infected, might by the opposition of Heresies be cleared, and done away, and the chaff, by the fan of temptation be winnowed, Datam scimus Sa anae potestatem, ut servos Christi crib●aret, ut quod de trinco inveniri posset h●rreis ●ungeretur: & quod de his ad ign 'em alimenta transiret. Anacleti epist. and sifted from the purer grain: so saith an ancient Father of the Church: We know that power is given to the Devil to winnow, and sift the servants of God, that what is found to be sound and good wheat might be gathered into the barn, and carefully treasured up in the steadfast belief thereof: and what proves but chaff and fit for the fire, might be shaken off: The inundation of heresies being one of those fiery trials, whereby every man's work shall appear, whether it be gold, silver and precious stones to be continued, or whether no better than wood, hay, and stubble (which too often is built upon the same foundation with the other) and to be consumed, 1 Cor. 3.11, 12, 13. 2. Heresies are permitted, to scour off the rust of idleness, sloth, negligence, and carelessness in matters of faith; they 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 believe 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: ●●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 steadfast in his covenant, Psal. 78.37. one chief and principal part of which covenant is, steadfastly 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 rendered, 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, etc. q. d. If you truly love the Lord, it will appear by the opposition to whatsoever does corrupt, or deprave the ways of his worship: God sends not temptations that we should hearken and yield 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 preys, 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 wind and subtle ways 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 tried 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 endeavours 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 Heretics and Schismatics 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 castaways, whom therefore, where they have power they constantly persecute, and afflict: and where outward power is wanting, they show their inward malice by bitter rail, revile, 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 rendering evil for evil, 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 Heresy 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: 'tis of his mercy that all things work together for good to them that love him; Etians peccata, saith the Father, ever their sins, whilst truly repent do work to their greater Humiliation, and more careful conscienciousness of their ways, and so their errors also do work both for their trial of, and confirmation in the most holy faith: 'Tis of his justice, that evil doth haunt the wicked person to his ruin: both the evil of sin, and the evil of error, leaves not the wicked person till he be ceased with the evil of punishment either temporal or eternal: hence it comes to pass, that Heresy is both profitable and dangerous, as S. Chrys. observes, Chry. Horn. 19 in Mat. 7. 'tis useful and profitable in that thereby the truly faithful are sifted, tried and known from the light, giddy, and counterfeit number of professors; and 'tis dangerous in that many are thereby seduced and perish. The great danger of Heresy and Schism will appear, if we consider, 1. The infectious nature of them, how easily this spiritual plague doth seize, and how fast it cleaveth to the depraved soul of man: There is no question, but if holy truth could be discerned by mortal eyes, in its native beauty and lustre, there is nothing that would so much attract and ravish the soul, whether we respect the cause thereof, as being a beam displayed from the divine light of heaven: or its effect, being the perfection, and joy of the highest faculty in man, the understanding: in both respects there's nothing so illustrious and lovely in itself, as holy Truth: that therefore which makes errors, and lies so plausible, and infectious, is not their own natural stamp and quality which is deformed and hateful, but the counterfeit dross of seeming Truth wherewithal the Devil doth gild, and paint, and cover their deformities; nor could the devil ever obtrude his lies, and errors, but that they are gilded over with holy and religious expressions, and intermixed also with many wholesome and profitable truths: and thus doth this Prince of darkness transform himself into an Angel of light, that he may at once both amuse and betray the deceived souls of men, through a spiritual to an eternal darkness. But as sin is the more sinful and dangerous, Ibi vitiorum illeceb●ae sunt ubi tegmen putabatur viriutum. Hier. in Eccl. the more 'tis palliated and clothed with the name and attire of virtue, because, saith Hierome, In those veils and covers of virtue, the snares of sinfulness and vice do secretly lurk: So errors in Religion are the more deceivable, and destructive, by being arrayed in the garments of truth and integrity: for thus they appear to the outward view of the unskilful, more true, saith Irenaeus, than truth itself, even as a counterfeit jewel made bright and sparkling by Art, Si quis aquae mixtum gypsum dans prolacte seducat per similitudinem coloris, sic de omnibus qui quolibet modo depravant quae sunt Dei, & adulterant veritatem Dei. Lacte gypsum male miscetur. Irenae. l. 3. c. 19 so deceives the eyes of the unskilful Lapidary, that he prefers it before the true and genuine Diamond: or as poison secretly mixed with wholesome food passes for good nourishment: or as well mixed whitelime by the likeness of its colour passes for milk; Sunt quidam vaniloqui, & mentis seducteres, non Christiani, sed Christum mercantes, & cauponantes verbum Evangelii, qui venenum erroris commiscentes dulci blandimento, sicut oenomeli, ut qui biberit illius potus gustabilem sensum, dulcedine captus, in observanter morti abdicatur. Ignat. ep. ad Trall. so the untempered mortar of false Prophets, Ezek. 22.28. for the sincere milk of the Word, 1. Pet. 2.2. To this destructive quality of error, the holy professions, and strict austere outward actions of Heretics do much conduce, no man so pure in their own eyes, none so seemingly pure and holy, to the outward view of other men's eyes, none more zealous in their way, none so full of religious phrases, and Scripture expressions: their crossed arms, downcast eyes, neglected gestures, garb, and attire, seemingly bespeak them men altogether weaned from the world, and whose conversation is in heaven; Sed latet anguis in herba: when under all these fair, and goodly appearances, there lies secretly the serpentine poison of error, falsehood, and lying vanity of mind, they do not only hereby deceive themselves, but mightily seduce, and deceive others also: For, there is nothing (saith chrysostom) does so much destroy Truth, and Holinoss, Chry. Hom. 19 in Mat. 7. as counterfeit truth, and feigned holiness; for the evil which is manifest, is shunned and avoided as evil; but evil covered under the show of Good, is not therefore avoided, because not known to be evil, but is received as good and holy: and doth therefore destroy that which is good by being intermixed therewith: And thus saith he, the servants of the Devil do most wickedly corrupt, and deprave the holy Christian Religion, whilst they pretend to be themselves good Christians: of whom our Lord therefore commands us to beware, saying, Beware of false Prophets which come unto you in sheep's clothing, but inwardly are ravening woolves, Mat. 7.15. 2. The great danger of Heresy, and Schism, will further appear, if we consider that they are ever productive, and fruitful in all licentiousness, and sinfulness of heart, and life: for Heresies being begotten by the Devil of the sinful corruptions of men hearts as is already noted, cannot therefore have any other issue but of the same mould and temper, whereof they are themselves begotten. What ever therefore may be the external garb, and appearance of holiness, which Heretics generally do put on, and how ever pure they may seem in their own eyes, yet are such who are not washed from their filthiness: Prov. 30.12. and however they may justify themselves with the Pharisee, yet are they not therefore just before God, but rather the further off from justification. Some of them you shall hear to brag much, and boast of the Spirit, and yet very fruitful in the lusts of the flesh. For saith the Apostle, whereas there is among you envying, and strife, and divisions, are ye not carnal? 1 Cor. 3.3. To talk much against the vanities of the world, and to be themselves worldly minded: for so saith S. John of false Prophets: They are of the world, therefore speak they of the world, and the world heareth them, 1 Joh. 4.5. To profess; and make a great show of humility and obedience: and yet as S. Judas observes, The despise government and speak evil of dignities, vers. 8. To be righteous and just persons: and contrary to the rule of righteousness, they render not to all men their due, tribute to whom tribute is due, custom to whom custom, fear to whom fear belongeth, honour to whom honour appertaineth, Rom. 13.7. No men ordinarily profess more zeal to Religion then Heretics, and to the pure worship of God in spirit and in truth; yet none do more maim, corrupt and deprave Religion, and undermine Gods holy worship: the greatest heat of their zeal being laid out, and exercised in crying out against parts, and essential branches of God's service: some against God's Commandments, others against the Articles of the most holy Faith, others against that all-perfect form and pattern of devotion, the Lords Prayer, some against public prayers, others against the Sacraments: some are against the places, others against the times, others against the persons devoted to the sacred service of God: and others sacrilegiously rob him of the means, and maintenance of his service. S. James tells us, Pure Religion, and undefiled before God, is to visit the fatherless and widows, and to keep ourselves unspotted of the world, Jam. 1.27. And yet 'tis usual with Heretics, none more, to profess purity of Religion, and none less charitable to the fatherless and widows, whose number is increased by their cruelty, not relieved by their mercy: And as to the pollutions of the world, none more subtle and active to undermine their neighbours, and by covetousness, injustice, false accusations, and all unlawful and indirect means to deprive them of their means, estates, and preferments in the world. And hence it is that Heresies and Seditions, or Schisms, are reckoned amongst the fruits of the flesh: because both they proceed from fleshly lusts, pride, covetise, etc. and are themselves also productive of many exorbitant and wicked works. Nor is it possible but that all Heresies, and heretical opinions must needs produce lose, sinful, and dissolute actions: because the acts of the understanding, and of the will are so nearly, and mixedly enterwoven, that the corruption of the one, doth ever corrupt and vitiate the other. And indeed there are few Heresies, which either do not directly teach, or secretly imply some kind of looseness, exorbitancy, and sinfulness of action. The Gnostics and Ebionites openly declaimed against the honour of virgin chastity: The Nicholaitans would have all wives in common: The Manichees with their ancestors, the disciples of Simon Magus, were all of lose, dissolute, licentious lives, of whom S. Peter particularly speaks, 2 Pet. 2.10. Yet they (i. e. Simon Magus and his disciples) walk after the flesh in the lust of uncleanness, and despise government; presumptuous are they, and self-willed, they are not afraid to speak evil of dignities. The Circumcellions were taught to lay violent hands upon themselves, and the Montanists also. The Anabaptists and many other Separatists of the same stamp, openly profess, that themselves being the only people of God, have only right therefore to the c●●ature, all others beside themselves being usurpers of what they enjoy, and so 'tis no injustice in them to rob, plunder, and dispossess them of their goods and estates. The Solifidians deny the necessity of good works, and so they may live as the● list; and generally all Heretics rail, revile, censure, judge, and condemn all that are not of their own mind and wa●, which are sins of no small account in the sight of God. And what else bathe filled all Christendom with factions, and seditions, with tumults and troubles, with massacres, wars, and bloodshed, but first the broaching and belief of Heresies and lies, and renting the seamless coat of Christ by uncharitable excommunications, and schismatical separations, both of general Churches, and particular congregations each from other? We read not, that the Arrians, or the Donatists taught or professed any thing that was for matter of action, sinful, factious, and seditious: and yet the tumults and troubles, uncharitable censures, cruel persecutions, that followed both the Heresy of the one, and the Schism of the other, are too many to be expressed. It is the duty of all good Christians to be meek, gentle, humble, patiented, obedient to superiors, etc. and 'tis the duty of all good Pastors to exhort their people to the practice of these and the rest of the fruits or graces of the Spirit: but Heretics on the contrary part blow the trumpet of war, faction, division, crying Down, down still with this, and that, and t'other piece of religious worship, which they brand with the loathed name of Superstition, only because it suits not with their deceived imaginations. 3. Great is the danger of Heresy and Schism, because the spirit of Heresy, and faction shuts out the Spirit of Grace, and robs the soul of all divine assistance in the ways of life. It is no marvel therefore that Heretics are generally cruel, mischievous, and evil persons, since they are deprived of the grace of God, without which we can do nothing that good is: And Grace cannot live out of the company of her twin-sister, Truth: Grace and Truth flow from Christ the Sun of righteousness, as light and heat from the Sun in the firmament, both which are so coessential to the Sun itself, that the one cannot have a being without the other. All errors therefore, when through perverseness and wilfulness they are grown up to be Heresies, as they blind the understanding, so they harden the heart also, and provoke the most just God to give up such persons to a reprobate sense, Rom. 1.28. 4. Heresy and Schism are the more dangerous in that the infection knows no bounds or limits, but spreads and eats like a canker, 2. Tim. 2.17. saith the Apostle 2 Tim. 2.17. or as a gangrene, which beginning in a small unperceivable spot, increases still if it be not destroyed, till it overspread and consume the body: So 'tis in the way of Error, that which gins many times but with a small scruple, if it be not wisely stayed, increases into such erroneous opinions as are destructive to the main body of Religion, and being of a Church. Thus Montanus first began with the conceit of immediate Revelation, then to limit the inspiration of the holy Ghost to himself, and his followers, thence they fell into the sin of Schism, and broke off communion with the whole Church of Christ, which proceeded at length to this monstrous conceit among them, that only the house of Montanus was the true Church, and that Montanus himself was the holy Ghost: even so amongst us first the ceremonies, and then the substance both of the holy Sacraments, and divine service were first scrupled, and then cried down, and afterward pulled down also: first Christian liberty is pretended, and then brutish disorder, and confusion follows. The Church is free, 'tis most true, and not to be clogged, and burdened with a number of needless, fruitless, insignificant ceremonies, but yet not so free, as to be freed of all order, decency, reverence, unity, and uniformity in the public service of God: but that scrupulous and new fangled souls, when they once begin to doubt, and then leave the way of truth, like travellers that have lost their way, wander up and down, and are as far, if not farther off their journey's end, then when first they left the high and beaten road. It would be endless to reckon up the several Sects and monstrous Heresies, which have crept in amongst us at this one gap first of all, viz. The schismatical desertion of that public form of prayer, administration of the Sacraments, and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons, and faithful members thereof. One who hath computed the Heresies, which seven years ago sprung up from that time when the Common-prayer was abolished, says, they have doubled the number, of what they were in S. Augustine's time, and in his days they were very near fourscore: and they are much multiplied since that time, and daily do increase; for evil men and seducers shall wax worse and worse, deceiving and being deceived, 2. Tim. 3.13. Nor must we hope for other, till the God of all truth, and peace be pleased together with his Truth to restore unity, and order in his worship, whereof for our manifold sins he hath so long deprived us. 5. Heresies and Schisms, as they are the cursed parents of sin, so of judgements also, both temporal, and eternal: as to temporal judgements, S. Stephen tells us out of Amos 5.25. That if we make to ourselves tabernacles, or figures to worship them, our punishment shall be to be carried away beyond Babylon, Act. 7.43. Babylon, Aug de civet. dei. l. 18. saith the Father, est civitas illa confusionis, quae indifferenter habet philosophos inter se diversa, & adversa sentientes That city of confusion, which consists of persons of divers and contrary opinions each to other: and that's the portion of those people, that either vent, or addict themselves to new opinions, the fond imaginations of their own hearts, they shall dwell in the midst of perpetual strifes and contentions, and the Babylonish confusion of divers, and contrary opinions each to other: whereas God's city, the Church, is a city that is at unity in itself, the b●essed inhabitants of which city, the members of the true Church are all of one heart, and of one mind: neither is there, or aught there to be in this city, as in Babel, liberty for every sect-master to set up what imaginations he please without control; for when liberty of conscience produces licentiousness of opinion, confusion, and disorder must needs ensue; and if Babylon's confusion goes before, the captivity of Babylon will not be far behind; for what else can be the end of confusion, through diversity of opinion, but ruin and desolation? The blessed fruits of unity and concord, are peace and prosperity; Concordia res parvae cresennt: and the cursed effects of contentions, and variety of opinions, are war, and destruction; Discordia maximae dilabuntur. The world is full of examples of both kinds: therefore is there no one Christian duty, whereunto we have more pathetical and zealous admonitions in the Scriptures, than this of unity and agreement both in judgement and affection: for this our blessed Lord so fervently prayed, Joh. 17.11, 22, 23. To this he so frequently exh reeth his Apostles, Mark 9.50. Joh. 14.27. And his Apostles, all Christians, Rom. 12.4, etc. chap. 15.6. & 1 Cor. 1.10. Qui perversa ment de praeceptis pacis discordiam faciunt, justo d●i examine ipsi de verbis vitae moriuntur. Greg. de cur. past. Adm. 25. Now I beseech you brethren by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same judgement: so also, 2 Cor. 13 11. Ephes. 4.1, etc. Phil. 1.27. & 2.2. He therefore, faith the Father, that through perverseness of mind, shall out of the precepts of peace and concord, create dissension and strife, creates death to himself out of the words of life: Charity is of the very essence of Christianity, the Queen of graces, the sum, perfection, and fulfilling of the divine Law: but all the bonds of Christian Charity, and therein all the sacred duties we own both to God and man, Quam verò dilectionem custodit, & cogitat, qui discordiaefarore ●r sanus, eccls siam semdit, pacem ●urbat, cha●itatem dissipat? Cyp. de unit. eccls. are infringed and transgressed by contention, strife, and Schismatical rending and tearing the Church of Christ into factions and parties: and what ever piety such persons may outwardly make show of, yet can they not have any true charity, saith Cyprian, or love either to God in the first place, or to their neighbours in the next, who endeavour not to keep the unity of the Spirit in the bend of peace, Ephes. 4.3. without which no man shall ever see the Lord, Heb. 12.14. And this will yet further appear if we consider, 6 That Schism alone without any heretical opinions (though these two can hardly be parted) cuts a man off from the unity of the Church: for 'tis an insurrection, a being in arms against the Church, Arma contra ecclesiam po●tat. Cyp. de unit. eccls. saith Cyprian: And he that is separated from the Church the spouse of Christ, is joined to an adulteress, saith the same Father, and euts himself off from all the promises made unto the Church and people of God: nor must he think to own God for his Father, who acknowledgeth not the Church for his Mother; Cyp ib. d. For as the body is one and hath many members, and all the members of that one body, being many are one body, so also is Christ, 1 Cor. 12.12. And for this cause, faith S. Aug. No man can be righteous, whilst he stands separated from the unity of Christ's body, Aug de corree. Domst. c. 25. but as any part or member of man's natural body being c●t off the body, is thereby devoid of the spirit of li●e: so the man that is cut off from the body of Jesus Christ the righteous, is thereby devoid of the spiritual life of righteousness, though he do retain the shape, form, and likeness of a true living member: and the ancient Father Irenaeus gives the reason further, out of 1 Cor. 12.28. In the Church God hath set Apostles, Prophets, teachers, & universam operationem Spiritus reliquam, all the gifts and graces of Gods holy Spirit, are therein dispensed: Irenae advers. Haerd. 3. c. 40. Cujus non sunt participes, etc. whereof they are not partakers, who come not unto the Church to be joined thereunto, but defraud themselves of life by evil opinions, and worse actions: Vbi enim ecclesia, ibi & spiritus— for where the Church is, there is the Spirit of life and sanctification. 7. Heretics, Extra ecclesiam consistent, & contra pacem, & dilectionem Christi sations, inter adversarios computetur. Cyp. ep. 76. and Schismatics have been ever accounted the great adversaries of Christ's Church, and people, whose intestine broils, and homebred divisions have done more mischief to the truth, and doctrine of Christ, than all the external persecutions of bloody tyrants and Heathens: hence the sharp command of the Apostle against such, Tit. 3.10, 11. A man that is an heretic after the first or second admonition reject, knowing that he that is such, subverteth and sinneth, because condemned of himself: such a one is self-condemned, having 1. passed sentence upon himself by professing against the doctrine, and dividing from the communion of the Church. And 2. he hath done execution upon himself also, for he hath excommunicated himself in going out from the Church: Quomodo te à tot gregibus scidisti? Firmil. ad Cyp. Ep. 75. exscidisti teipsum: He that is such a one, reject, have no company with him, 2 Thess. 3.14. S. John going to wash himself in a Bath, and there espying Cerinthus an Heretic, leapt hastily out of the Bath again, saying that he feared the fabric of the Bath would fall upon them all that were there, since Cerinthus the enemy of truth is in it: Iren. ad●●rs. Haer. l. 3. c. 3. And Polycarpus, who was S. John's disciple, and heard these words from the Apostle, meeting with Martion another Heretic, who saying unto him, Cognosce nos, acknowledge us for the true Disciples of Christ, answered, I know thee to be the first born of Satan. So great fear, saith Irenaeus, had the Apostle, and their Disciples of having any communication with persons that had depraved and corrupted the Truth: according to Tit. 3.10. For. nulla ab iis tanta potest esse corruptio, Id. l 4. c. 62. quanta est schismatis pernicies, saith the same Father. Athanasius, Apparet Antichristos omnes esse, quos constat à charitate atque ab unitate ecclesiae●ecessisse Opt. l. 1. and Epiphanius deny Heretics (nisi homonym●s) to be called Christians: and Optatus tells us, that Schismatics are the Antichrists spoken of by S. John, 1 Joh. 2.18. for so they are described, vers. 19 They went out from us, but they were not of us, etc. Which is the way of Schism, and the description of Schismatics: and he instances in Novatian, qui extra ecclesiam consistens, inter Antichristos computetur. The Samaritans, who were Schismatics from the Jewish Church, Addendo autem civitatem Samaritano●um det●re omitti ubi erant schismatici, ostendit schismaticos Gemilibus adaequari. Cyp. Ep. 76. Id. ibid. the Jews therefore had no conversation with them, Joh. 4.9. And they are reckoned by our Saviour with the Gentiles, Mat. 10.5. 8. The sad condition of all Heretics, and Schismatics, lying under the guilt of grievous sin, and being obnoxious thereby to the judgements of God, is frequently also remembered by the Fathers: How are they without all hope, saith Cyprian, and incur Gods heavy indignation, to their own ruin, who make a Schism, the holy Scripture doth declare in the book of the Kings: where the ten tribes making a breach and Schism in the Church, and departing from Judah and Benjamin, the Lord is said to be wroth with the whole seed of Israel. And by the example of Corah, Dathan, and Abiram is manifested and proved, saith the same Father in the same place, that they are not only guilty of great sin, Aug. ●p. 164. but liable to grievous punishment who rashly join themselves with Schismatics: Illud scelus ad exemplum devitaudi: God for the present so grievously punished the sin of Corah and his complices, giving us thereby an example, saith S. Aug. to avoid the same; and showing that when he spares to punish such persons in this life, the greater punishment he reserves for them in the life to come: which is affirmed 2 Pet. 2.9. For God will judge such persons, saith Irenaeus, who make Schisms and divisions, minding more their own utility, than the Church's unity, Qui propter modicas quaslibet causas magnum, & gloriosum corpus Christi conscindunt: who for every light cause and unnecessary scruples rend the great and glorious body of Christ, Ir●n. l. 4. c. 62. and as much as in them lies destroy the same, speaking of peace and charity, but making war and division, straining at a gads, and swallowing the camel. God's service is the way of man's salvation, and that nation or kingdom which will not serve the Lord shall penish, Isa. 6.12. The ground and foundation of God's service is faith, for without faith it is impossible to please God, Heb. 11.6. Now the true, holy, and orthodox faith is but one, Eph. 4.5. therefore termed the unity of faith, vers. 13. Now he that pleaseth not God by the mean of a true faith, doth displease, and fight against him by the opposition of a false faith: according to our Saviour's own rule, Mat. 12.30. Ho that is not with me is against me, and he that gathereth not with me scattereth abroad: And undoubtedly, he that is against Christ, he that is his adversary, makes himsel immediately liable to eternal condemnation, which is effected by every one that holds not the unity of the true faith, for he that believeth not in me is condemned already, Joh. 3.18. In a word, as the true faith believed and obeyed is the way of life, so a false faith embraced and followed is the high way of death and ruin; as the word of truth is the key of the kingdom of heaven, so the word of untruth and error, is the key that opens the gates of hell; as the first is that true and sacred light which discovers and clears the way that leads to light, and life everlasting, so the latter is the ignis fatuus, the false fire that misguides the wand'ring souls of men, to the confines of that kingdom, where dwelleth blackness of darkness of that kingdom, where dwelleth blackness of darkness for evermore. Of all seducers and maintainers of Heresies, the Apostle S. Peter affirms, that they bring upon themselves swift destruction, that their judgement of a long time lingreth not, and their damnation slumbreth not▪ 2 Pet. 2. 1, 2, 3. CHAP. VIII. Rules and directions for the avoiding of Errors in Religion. THat we might be the better armed against the assaults of Heretics, and heretical opinions in Religion, our Lord and Master hath not only foretold us, that false teachers should in all ages of the Church arise, and errors spring up with the truth, Mat. 24.23. & 7.15. Mar. 13.21. Luk. 17.23. as tares amidst the wheat: but also hath strictly charged us to beware of them: not to follow after them, nor believe them: whose pretences shall be so plausible, their outward appearances of holiness so specious, and taking: and their words and works by the secret, and invisible assistance of Satan so extraordinary, as that if it were possible they would deceive the very elect. The Apostles of Christ treading in the same steps with their Lord, and even in their own days seeing his words fulfilled, Gal. 1.7. 1 Tim. 5.12. 2 Tim. 3.6, 7. & 4.3, 4. 2 Pet. 2.1, 2, 3. Judas 8. Eph. 4 14. Rom. 16.17, 18. 1 Joh. 4.1. and false. Prophet's arising: not only severely inveigh against them, but also impose upon us the same strict care and caution: not to be seduced by them, or like children to be tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive. To yield obedience to these several injunctions, and to stand fast in the true faith rooted, and built up therein, against the assaults of false and deceitful workers, these following directions will be useful. 1. To be well, and throughly instructed in the grounds and principles of holy Religion: For as no firm and durable building can be raised without a good foundation laid; so no man can be built up in the most holy faith, and firmly settled in the truth, except the foundation and groundwork be first well, and surely 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 useful and edifying: yet all are not therefore fundamental 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 wind of doctrine move us from off any of the grounds, our souls must needs suffer the shipwreck 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: remembering 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 ourselves 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 steadfast 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 bosom 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 practice of true Repentance. 2. As to Faith, which is joined with Repentance, as another essential part of the same foundation of Truth, Heb. 6.1. 'tis 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 expressed in the Apostles Creed, which is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or form of sound words in faith, Symbolum Ap●slorum est r●gula fidei vestrae, brevis & grandis, braevis num●ro verborum, gra●dis pondere sent●nt●arum. Aug. de Temp. we are commanded to hold fast, 2 Tim. 1.13. That model 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 geese 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 Commandments of the moral Law▪ for whatsoever shall oppose, thwart, make void, or any way take off our obedience to any of God's Commandments, is to be rejected as false and erroneous: Whosoever (saith our Lord) shall break one of these least Commandments, and teach men so to do, he shall be called least in the Kingdom of heaven: that is, saith the Gloss, the most despised in the Church of Christ: Minimus in r●gno- h. c. d●spectissimu● in ecclesia, quia decidit à side. Lir. in loc. and the reason is given, because he is saln from the faith: he is lapsed into error, which is expressly asserted by S. John, Hereby we are sure we know God, if we keep his commandments; he that saith he knows God, and keepeth not his commandments, is a liar, and the truth is not in him, 1 Joh. 2.3, 4. And in order to this Rule, 'tis 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 thyself: for on these two hang all the Law and the Prophets, Mat. 22.37, etc. Whatsoever therefore doth not tend either 1. to the inflaming of our souls with the sacred fire of divine love, to the advancement of God's 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 neighbours, 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, Prophecies, 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 pouring 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 'tis a depriving ourselves 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. 1●. 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 seals of the covenant of grace, Baptism the seal of our admission, and the Eucharist of our confirmation in the most holy faith: whatsoever opinion therefore either opposeth the practice, or disannuls the virtuous influence of these holy Christian performances, makes void the commandments of Christ, infringeth the seals 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, qu●l ab ●mn bus. Vi●c. ●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 'tis 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 itself, and not liable to alteration. That we may be guided in the ways of Truth, hear what counsel the holy Ghost in this respect gives unto us: Deut. 4.32. Ask now of the days that are past, which were before thee from the day that God created man upon earth, etc. 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 ways and see and for the old paths, where is the good way, and walk therein, and ye shall, find rest for your fouls: But they said ('tis the saying of all Heretics and Schismatics) we will not walk therein: we are for new ways, new lights, and new revelations; we have itching ears, and these must be scratched with new doctrines, till the scab of Heresy arise upon the soul: your old Doctrines are out of date, 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 etc. Vinc. li● in. It is the prophecy of all holy Catholic 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 decerneie●, ●ice●nos aut angelus de coelo etc. Vino. c. 12. O Timothy keep that which is committed to thy trust, avoiding profane and vain babble; profane, and vain, because new and strange, Quae à me non audisti, saith S. Hier●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 Angel from heaven should preach any other Gospel then that you have received, let him be accursed, Gal. 1.9. Let that therefore 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 entered 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 Heresy, 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: 'Tis an ordinary piece of cunning in the devil (as Luther hath observed) that whom he cannot hurt by persecution and affliction, he hath ruined 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 blind zeal of reforming errors hath deformed the truth itself, and in stead of paring the nails hath cut off both the hands and feet of Christ's spouse the Church: Thus in opposition to Prelacy, we have run into Anarchy: and in crying out Popery, popery, we have cried down many necessary Truths, and banished 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 than themselves: and whilst they have presumptuously thought to leave the wicked of the world, they have left their religion behind them: according to the old proverb, making a great deal more haste then good speed. That therefore our much forwardness in opposing one error, may not headlong us into another, and our zeal to truth overrun and trample it under foot: we must remember that this zeal is to be tempered ever with meekness of wisdom, 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 quickened and enlivened unto piety, so by the other we may be tempered, and qualified to keep within the limits of truth and soberness. 4. That we beware of opposing one part of religious truth against another, and of disjoining those things, which God hath joined together, e. g. God hath joined faith, and good works as the soul and body, as the tree and its fruits, or as the foundation and building of holy Religion. And in goodworks, or the holy actions of obedience, he hath coupled both the Tables of the Law together, the one containing the sacred offices of piety towards God, and the other of justice and charity towards man: he than that will not be guilty of Error, must not presume upon any pretence how specious soever, to divide these or any of these each from other. For he that parts faith from good works, part the body from the soul, and overthrows holy Religion from off its proper basis, and foundation. And he that parts holiness and righteousness, or righteousness from holiness, who pretends Religion to God, to be unjust, or uncharitable to man, or out of a pretence of justice or kindness to man, robs God of any part of his worship, uses one table of the Law as an instrument to break the other, to the ruin and breach of both. 5. To avoid errors, 'tis necessary that we obey and submit ourselves to the directions and guidance of those consecrate persons, whom God hath ordained, and according to God's ordinance are lawfully called, and rightly instituted to be the Pastors of our souls, and the pillars of his Truth: This direction God himself giveth to his people as an antidote against idolatry, and all false worship: Deut. 12.19. Take heed to thyself, that thou forsake not the Levite, as long as thou livest upon the earth: and chap. 17.8. If there ari●e a matter too hard for thee in judgement— thou shalt arise— and come unto the Priests, the Levites— And the man that will do presumptuously, & will not hearken unto the Priest that standeth to minister— even that man shall die, vers. 12. And Mal. 2.7. The Priest's lips, Haec sunt initia haereticorum ut sibi placiant, & propositum superbo ●●mere contemnam. Cyp. l. 3. epist. 9 etc. The same command is given, Heb. 13.17. Obey them that have the rule over you, & submit yourselves, for they watch for your souls, etc. But when people contemn their Pastors, and despise their directions, when they presume to be wiser than their teachers: and to set themselves above those who are over them in the Lord: when they will control their Priests, and snatch the holy oracles out of their mouths, censure their doctrines, revile their persons, scandalise their profession, hence arise Heresies, Schisms and factions, this opens the gap to all errors, seductions, and falsehoods: Thus when the spirit of contradiction reigned, and the people were as those that strive with their Priests, Hos. 4.4. hear what a dreadful ruin attended them: vers. 5. Therefore shalt thou fall in the day, and the Prophet shall fall with thee in the night, destruction shall follow upon destruction, as the night followeth the day, and I will destroy thy mother, the Church. And what else can be expected, but that men should stumble, and fall into errors and deceits even when the light of saving knowledge shineth unto them: if the directions of those whom God rightly placed to be the lights of his Church, Mat. 5.14. are neglected and disobeyed: especially if we remember, that all such contempt and disobedience reflecteth upon Christ the true Light himself: Luk. 10.16. He that heareth you heareth me (saith our Lord to his Disciples, In discipul● magister auditur, & in filio pater honoratur. Bed. in loc. and in them to all faithful Pastors) and he that despiseth you, despiseth me: and he that despiseth me despiseth him that sent me. And here we that are Pastors ought in all humility to acknowledge that there is as well obedience due from us to our Ecclesiastical Fathers, the Bishops, as there is from the people unto us: and when we deny the one, it is most just with God to deprive us of the other: the miserable effects whereof we are by sad experience too sensible of. 6. That we be not ensnared in the labyrinth of error, 'tis necessary that we suppress all swelling conceits of our own knowledge, and wisdom: For seest thou a man wise in his own conceit? there is more hopes of a fool, then of such a one, Prov. 26.12. And undoubtedly no men for the most part are so wisc in their own conceits, and proud of their knowledge in spiritual things, as they that have the least portion of spiritual understanding: for the first appearance of spiritual light, doth so amaze all weak and ignorant minds, that they think presently they are the children of the light, when they are not yet out of the confines of the Kingdom of darkness, and are confident of knowing all things, when as yet they have not so much knowledge as to acquaint them with their own ignorance. And as one hath truly observed, 'Tis ordinary with men, whilst they are young, and novices in Religion, to despise those doctrines, and religious offices, which upon more maturity and ripeness of judgement, they have approved and embraced. He than that desires to be endued with the spirit of truth must conform himself to the Spirit of Christ, in all meekness and humility: Learn of me, for I am meek and lowly: Mat. 11.29. And he that will not learn this lesson, shall never learn exactly to know the errors of his ways: for Humility moulds and prepares the soul to receive the impressions of holy Truth: which pride and self-conceitedness resists and opposes: so Psal. 25.9. The meek will he guide in judgement, and the meek will he teach his way: but Jam. 4.6. God resisteth the proud, and 'tis because the proud first resist the impressions of God's Spirit: As the black apple of the eye sees clearly, but if there be a white pearl therein it sees nothing; even so the eye of humane understanding, saith Greg. if sensible of its own ignorance, and sinfulness, sees more clearly the secrets of Truth: but if once it apprehend, Greg. de ●ur, past. c. 11. and gather a self-conceited whiteness, and purity of holiness and wisdom, 'tis excluded from the light of celestial knowledge: For so much the less doth any man perceive the light of truth, by how much he is by pride exalted and puffed up with conceit of his own understanding. There be too many in these sad times of such universal delusion, that think themselves very wise and great proficients in Religion, if they can but talk, and wrangle, and hold discourse to and again of religious matters; such discourse is too often also in Scripture phrases either not understood or else wrested, and perverted, and tends ordinarily to the crying down of some religious practice, or ancient custom of the Church, though it be not only innocent but useful and edifying: expressions and arguments of this nature, the devil is ever ready to suggest to the minds of men, and to whet and smooth their tongues to run on readily in such kind of unprofitable, and destructive effusions, which puffes them up with fond conceits of their knowledge, and understanding in the ways of God, till professing themselves wise, they become fools, and wax vain in their imaginations, and their foolish hearts be darkened, 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) puffed him up and made him swell 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. woe 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 intermeddle 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 surfeiting, 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 mind, this makes them reel to and fro, and stagger like drunken men, being tossed with every wind of doctrine, how strange, new, and fanatic soever, which I may not improperly call a spiritual drunkenness with the wine of God's Word, or a surfeit of the bread of life. 'Tis the grand epidemical disease of the times, and the too too fruitful dam of many of those abortive shoals 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 puffed up with their fleshly mind, 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 cozened 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 myself in great matters, or in things too high for me. Advice to the same purpose the wise Syracides gives us, Ecclus. 3.21. etc. 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 authentic, 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 than he ought to think, but to think soberly: or to be wise with sobriety. And this wisdom with sobriety consists of three particulars. 1. Not to profess or boast of more knowledge and piety than 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 than ourselves: remembering that even the spirits of the Prophets are subject to the Prophets: 1 Cor. 14. 3●. And that they who had the gift of Prophecy, 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 Ministry, Rom. 16.18. especially in these evil days, 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 ways, and strict in their life, and spiritual in their expressions, that therefore they are in favour with God, and know his mind, and are partakers of the Spirit of Truth; we shall be sure to be cozened: Because, 1. Such are generally the professions, pretences, and appearances of all Heretics, and Schismatics. 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 than ordinary strictness, and austerity of conversation: And no marvel, for Satan himself is transformed into an Angel of light, h●e. callidè sub sp●cie religionis decipiemes. Gloss. interl. therefore 'tis no great thing, if his ministers also be transformed as Ministers of righteousness, 2 Cor. 14.15. i e. saith the Gloss, craftily deceiving under the show of Religion. 3. There is in some men a more natural disposition to strictness and austerity of life than others have, and there is a natural quickness, and volubility of language, and a natural ardour and fervency of mind wherewith some men are endowed more than others: which are not therefore infallible tokens, that all opinions such persons maintain are orthodox and true. Scultetus tells of an arch-heretic in Germany called 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 days 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 Odour bornius in vita q●at. l. 2. and Revelations also, and yet a greater Tyrant, and a more bloody villain Christendom 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, than the truly orthodox of either Church, and yet very great, and notorious Schismatics. Not to be cozened 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 involved in an abyss of errors: our Lord hath forearmed us with sound and saving counsel, Mat. 24.23, etc. Then if any shall say unto you, Lo here is Christ, or lo there, believe it not, for there shall arise false Christ's, and false Prophets— Wherefore, if they shall say, Behold, he is in the desert, go 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 coming 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 parts, unde d●. ecce hic, ecce ill●c. 1. Every Heresy (saith the Gloss) is limited to some particular parts of the world, and the infection is not universally diffused, therefore 'tis said, Lo here, or lo there: If any man then shall limit Christ to his particular Church, much less to his particular sect, or fraternity, believe it not, for such are false Christ's, and false Prophets: For the Truth displayed from Christ the Sun of righteousness, Ne cr●datur schismaticis, nomine autem o●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 Catholic as Holy. Vel in occultis aut obscuris conventiculis curiositatem hominum decipit heresy. Id. 2. Heresy, and Schism seek out obscure and retired places, and begin in conventicles and private meetings, therefore 'tis said, Behold, he is in the deser● behold, he is in the secret chambers: So the Apostle of deceivers also, they creep into houses, and lead captive silly women, etc. 2 Tim. 3.6. But Veritas non quaerit angulos, Truth seeketh no lurking holes, is not ashamed to appear in public, being like the light that shineth from East to West, open, free, and manifest to all, except forced to retirement by persecution and violence. 9 For the avoiding of errors 'twill be necessary to observe further: that a Truth is not to be disbelieved, or rejected, because 'tis professed 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 be spoken, and 'tis the more confirmed to be Truth, because 'tis 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 'tis 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, customs, ceremonies, and necessary acts of discipline have been cried down as superstitious, idolatrous, and antichristian, and the sacred body of religion itself 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 escaped better, but under the notion of Puritanism hath been too much banished 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 gulf 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 Heretics and Hypocrites (saith a learned man) ever to pretend to high lights of the Spirit, and to find new, Joh. Cast. and unheard of ways 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 chimerical conceptions: and pretending to refine ancient piety, and truth, are puffed up with secret pride, and presumption, and grasp nothing but froth and vanity. That there are such things as Ecstasies, and more than 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 ways of Truth, and Holiness, goes on step by step, leisurely and by degrees: The paths 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 practice of holiness, gins with dawnings like the light of the day, all darkness of ignorance, and sin, being not presently, and in the same instant dispelled 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 jacob's 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, Add to your faith, virtue, to virtue, knowledge, and to knowledge, temperance, etc. 2 Pet. 1.5. There be many now adays, 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 divine celestial souls, by their private fervent prayers, holy desires, heavenly contemplations, zealous hungrings and thirstings, pant and breathe after God, have a nearer and more close familiarity with him, then in, and by the use of external ordinances is attainable: yet so to be above ordinances, as to live without them, is to live besides the rules of the Gospel, and not to submit to the Law and government of Christ, which is in effect to say with those rebels in the parable, We will not have this man to reign over us. Whilst our souls do inhabit in these tabernacles of clay, God hath appointed us to receive his blessings by means suitable to our condition: And to have our blessedness dispensed by God's immediate hand, is not to be hoped for, till we have our consummation with the blessed Saints, and Angels of heaven. In the mean time let us take heed, lest whilst we exalt our selves to be equal with the Angels, we fall not lower than the state of good men, and prove like hollow vessels, all sound, and no substance, all prattle and pretence, without the soundness and sincerity of pure and undefiled Religion: He that will rise to perfection must fall low in his own estimation: 1 Pet. 5.6. Humble yourselves— If in all humility and obedience we keep within that line of duty, which God in his good providence hath drawn about us, he will in his due time exalt us to such a measure of gifts, and graces, as shall best conduce to the advancement of his service, and our own salvation. 11. Lastly, he that will carefully avoid all erroneous opinions in Religion, must not dwell so much in disputes and argumentations in the things of God, as in the conscientious practice, and careful obedience unto his most holy Laws: 'Tis not true Religion that is only notionary in the brain, nor that a godly zeal, that only dwells upon the tongue, they must be also practical in the heart, and have their influence upon the actions and manners of our lives, conforming them to that all-perfect rule of righteousness, which is the will and command of God. There was never more talk and prattle of Religion, and yet never less practise, all the fire of holy zeal is spent in preaching, and hearing, disputing, and wrangling, and the maintenance of sects and factions, whilst obedience to God's Commandments lies a bleeding, and the sincere practice of Christianity, which is the life thereof, is neglected: all the sap of grace being wasted in the production of leaves, no fruits of truly pious, and charitable actions appear: which is not the least cause of such universal apostasy from the Truth. For whilst Religion is not settled in the heart, and thence breaks forth into the actions of a holy life, but floats aloft in the fancy, and descends no lower than the ear, or tongue, to hear and talk of it; thus it does but render the mind sickle, and apt to receive the impression of every new and strange opinion how erroneous soever, if it wear but the garments and appear in the colours of the Spirit of grace and truth. It is also sad to observe how eagerly men contend for shadows, in the loss of the substance: how strict and curious many are in smaller matters, and things of indifferency, whilst the essential duties of Christianity are slighted. A spice of that old hypocrisy of the Scribes and Pharisees: who paid tithes of mint, cumin, and anise, but omitted the weightier matters of the Law, judgement, mercy, and ●aith, Mat. 23.23. There is no readier way to give stop to the current, and stay the violent inundation of Heresies amongst us, than that professors of Religion would be more careful of religious practices, then studious of opinions; more industrious to subdue their carnal, and worldly lusts, and to cherish all inclinations to pious and charitable actions, then to move questions, and raise disputes in religious matters; undoubtedly more practice of Religion, and less dispute about it, would much whither the tares of error now in their full growth, and make those holy orthodox truths appear in their proper lustre, which are now obscured in the bustle of unnecessary contentions, and lost in the confused heap of variance and vain opinions. 12. There are two practical points of holy Christian Religion, which are great antidotes, and preservatives against the delusions of Satan, if carefully and conscientiously performed, viz Prayer, and Fasting: this being as 'twere the body, and the other the soul of true practical piety. And the concurrence of these two together, a religious Fast, with a pure and fervent Prayer, is armour of proof, against the most violent temptations of Satan, either to sinfulness, or error: when nothing else will enchain the Devil, and quell his temptations, he is cast out by prayer and fasting. Mar. 9.19. Prayer is that whip, which drives the Devil out of the temple of the Heart: and Fasting makes this whip more sharp, Oratio daemoni flagellum. jejunium orationem reborat. Bern. vigorous, and piercing: Prayer is that chain which ties up the Devil from the infusion of his seductions and deceits: and by fasting we strengthen the chain, and make it hold. 13. But a threefold cord is not easily broken: If therefore we shall add to our Prayers and Fast, Eccl. 4.12. the exercise of Christian Charity, avoiding all malice, and hatred, all uncharitable censures, bitter rail, and envyings one of another, which are too usual with persons of different persuasions: and shall with all meekness of wisdom, long-suffering, and forbearance, endeavour each others instruction, and direction in the ways of truth, and holiness: against such powerful spiritual weapons, undoubtedly, the spirit of error shall not have strength to prevail, whilst through the mean of a lively faith these holy actions receive their efficacy and value from the meritorious death and sufferings of our dearest Lord and Saviour, who by his death hath overcome him who had the power of death, the Devil, and all the spirits and powers of darkness: all whose black and mischievous designs, and secret insinuations of error, and deceit, are annihilate, and deadened, and from them, all we have redemption through faith in the blood of Christ. Blessed Lord who hast built thy Church upon a rock, and promised that the gates of hell should never prevail against it; Behold O Lord how that infernal spirit of error, and delusion hath prospered and prevailed amongst us. O God the heathen are come into thine inheritance, thy holy Temple have they defiled, and made thy Church an heap of confusions and disorder. We are become an open shame unto our enemies, a very scorn and derision to them that are round about us. Lord how long wilt thou be angry? shall thy jealousy burn like fire for ever? O remember not our old sins, but have mercy upon us, and that soon, for we are come to great misery. Help us O God of our salvation, for the glory of thy name. O deliver us, and be merciful to our sins for thy Names sake. O be gracious to thine inheritance, and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions. Remove not good Lord, thy candlestick, the light of thy truth from amongst us: but let us ever enjoy the freedom of thy Gospel, the food of thy Word, and sweet refreshing of thy Sacraments, with all the benefits of the communion of Saints. So we that be thy people, and the sheep of thy pasture, will give thee thanks for ever, and will show forth thy praise to all generations. And to this end vouchsafe holy Father, to give us a right understanding, and firm practical belief of all the points of holy Christian Doctrine: with an humble conscientious obedience to all thy most holy Laws: inflame our hearts with the most sacred fire of Charity, that we persevering in the love and service of thy sacred Majesty, and in mutual love and brotherly kindness each to other, thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life, to the haven of eternal security, and peaceful felicity in the life to come, through Jesus Christ our Lord, Amen. THE END. A Catalogue of some Books printed for Rich. Royston at the Angel in Ivy-lane, London, and some formerly Printed at OXFORD. Books written by H. Hammond, D. D. A Paraphrase and Annotations upon all the Books of the New Test. by H. Hammond D. D. in fol. 2. The Practical Catechism, with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor, quibus Episcopatus Jura ex S. Scriptures & primaeva Antiquitate adstruuntur, contra sententiam D. Blondelli & atiorum. Authore Henrico Hammond, in 4 4. A Letter of Resolution of six Queries, in 12. 5. Of Schism. A defence of the Church of England, against the Exceptions of the Romanists, in 12. 6. Of Fundamentals in a notion referring to practice, by H. Hammond D. D. in 12. 7. Six books of late Controversy in defence of the Church of England, in two volumes in 4. newly published. The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Course of Sermons for all the Sundays in the year, together with a Discourse of the Divine Institution, Necessity, and Separation of the Office Ministerial, in sol. 2. Episcopacy asserted, in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ, 2. Edit. in sol. 4. The Liberty of Prophesying in 4. 5. An Apology for authorised and Set-formes of Liturgy, in 4. 6. A discourse of Baptism, its institution & efficacy upon all Believers, in 4. 7. The Rule and Exercises of holy living, in 12. 8. The Rule and Exercises of holy dying, in 12. 9 A short Catechism for institution of young persons in the Christian Religion, in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation, in 8. 12 The Golden Grove, or, A Manual of daily Prayers fitted to the days of the week, together with a short Method of Peace and Holiness. 13. The Doctrine and practice of repentance rescued from Popular Errors, in a large 8. Newly published. Certamen Religiosum, or a Conference between the late King of Engl. and the late Lord marquis of Wo●cest. concerning Religion, at Ragland Castle, together with a Vindication of the Protestant Cause, by Chr. Cartwright, in 4. The Psalter of David, with Titles and Collects according to the matter of each Psalm, by the Right honourable Chr. Hatton, in 12. the fifth Edition with additionals. Boanerges and Barnabas, or Judgement and Mercy for wounded and afflicted souls, in several Soliloquies, by Francis Quarles, in 12. The life of Faith in dead Times, by Chr. Hudson Preacher at Putney, in 12. The Guide unto true Blessedness, or a Body of the Doctrine of the Scriptures, directing a man to the saving knowledge of God, by Sam. Crook, in 12. Six excellent Sermons upon several occasions preached by Edw. Willan, Vicar of Hoxne, in 40. The Dipper Dipped, or the Anabaptist ducked and plunged over head and ears, by Daniel Featly, D. D. in 4. Hermes Theologus, or a Divine Mercury; new Descants upon old Records, by Theoph. Wodnote, in 12. Philosophical Elements concerning Government and civil Society, by Thomas Hobbs of Malmsbury, in 12. An Essay upon Statius, or the five first Books of Pub. Papinius Statius his Thebais, by Tho. Stephens, Schoolmaster in Saint Edmundsbury, in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis, per F. Gregory, in 8. Etymologicum Parvum in usum Scholae publicae westmonasteriensis, opera & study Francisci Gregorii, in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae, in 8. A discourse of Holy Love by Sir Geo. Strode Knight, in 12. The Saint's Honeycomb full of Divine Truths, by R. Gove, Preacher of Henton S. George in , in 8. The Communicants Guide, directing the younger sort which have never yet received, and the elder and ignorant sort, which have hitherto received unworthily, how they may receive the Sacrament of the Lords Supper with comfort, by R. Gove, in 8. A Contemplation of Heaven, with an Exercise of Love, and a Descant on the Prayer in the Garden, by a Catholic Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King, printed at Oxford 1648. in 4. The Royalists Defence, printed at Oxford 1648. 4. Mercurius Rusticus, or the Countreymans' Complaint, printed at Oxford 1648 in 8. A Relation of the Conference between W. Land, Lord Archb. of Canterbury, and Mr. F●sher the Jesuit by command of K James, fol. Church Lands not to be sold, 1647. in 8. The Countrey-mans Catechism, or the Church's plea for Tithes by R. Boreman, B D. in 4. The Regal Apology printed at Oxford, in 4. A Fair Warning to take heed of the Scottish Discipline by Bishop Bramhall, in 4. Sacrosancta Regia Majestas in 4. printed at Oxford, and written by the Archbishop of Tuwn. The Christians Directory, in 12. The Royal Slave, a Play in 4 acted at Christ-Church in Oxford. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer; Together with additional Exercitations upon Baptism, The Lord's Supper, Heresies, Blasphemy, The Creatures, The souls pant after God, The Mercies of God, The souls complaint of its absence from God, by Peter Samwaies, Fellow lately resident in Trinity Col. Camb. in 12. Of the Division between the English and Romish Church upon Reformation by H. Fern. D.D. in 12. the second Edition with many Additionals. Directions for the profitable reading of the Scriptures, by John White, M. A. in 8. The Exemplary lives and Memorable Acts of the 9 most worthy women of the world, 3 Jews, 3 Gentiles, 3 Christians, by Tho. Heywood, in 4. The Saints Legacies, or a Collection of Promises out of the World of God, in 12. Judicium Universitatis Oxoniensis de Solenni Lege & Foedere, Juramento Negativo, etc. in 8. Certain Sermons and Letters of Defence and Resolutions to some of the late Controversaries of our times, by Jasper Main, D. D. in 4. New. Ja●ua Linguarum Reserata, sive omnium Scientia●um & Linguarum seminariu●, Auctore Gl. Viro ●. A. Comenio, in 12. A Treatise concerning Divine Providence, very seasonable for all ages, by Tho. Morton Bishop of Duresme, in 8. Observations upon Mr. Hobbs his Leviathan, with some Observation upon Sir Walter Raleighs History of the World, by Alex. Rosse, in 12. Fifty Sermons preached by that learned & reverend Divine, Jo. Donne, in fol. Wits Common wealth, in 12. The Banquet of Jests new and old, in 12. Balzac's Letters the fourth part, in 8. Quarles Virgin Widow, a Play, 4. Solomon's Recantation, in 4 by Francis Quarles. Amesii antisynodalia, in 12. Christ's Commination against Scandalisers, by John Tombs, in 12. New. Dr. Stuart's Answer to Fountain's Letter, in 4. A Tract of Fortifications, with 22. Brass outs in 4. Dr. Griffiths Sermon preached at S. Paul's, in 4. Blessed Birthday, printed at Oxford, in 8. A Discourse of the state Ecclesiastical in 4. An account of the Church Catholic where it was before the Reformation, by Edw. B●ughen D. D. in 4. An Advertisement to the Jewry men of England touching Witches, written by the Author of the Observations upon Mr. Hobbs Leviathan, in 4. New. Episcopacy and Presbytery considered, by Hen. Fern. D. D. in 4. A Sermon preached at the Isle of Wight before his Majesty, by H. Fern, D. D. in 4. The Commoners Liberty, or the English man's Birthright, in 4. An Expedient for composing Differences in Religion, in 4. A Treatise of Self denial, in 4. by a concealed Author. The holy Life and death of the late Vicountesse Falkland, in 12. Certain Considerations of present Concernment, Touching the Reformed Church of England, by H. Fern, in 12. England's Faithful Reprover and Monitor in 12. by John Allington. Newly published. The grand Conspiracy of the Members against the Mind, of Jews against their King. As it hath been delivered in four Sermons by John Allington, B. D. in 12. White Salt, or a sober Correction of a mad World, by John Sherman, B. D. a discontinuer, in 12. The matching of the Magistrates Authority, and the Christians true Liberty in matters of Religion, by Will. Lyford, B. D. and late Minister of Sherborn in Dors. in 4. A compendious Discourse upon the Case as it it stands between the Church of England, and those Congregations that have divided from it, by Hen. Fern. D. D. New. A correct Copy of some Notes, concerning Gods Decrees especially of Reprobation, by T. P. Preacher of God's Word in Northamptonshire, and published to prevent calumny in 4. New. The History of the Church of Scotland, by Joh. Spotswood Archbishop of St. Andrews, in fol. New. Phraseologia Anglo-Latina, or English Proprieties rendered into proper Latin for the use and benefit of Grammar Scholars, in 8. Dr. Cousins Devotions, in 12. The persecuted Ministry, b● William Langley late of St. Mary's in the City of Lichfield, Minister, in 4.