in relation to us 1. His Person in the term Spirit 2. His Office in the Attribute Holy Sanctus dicitur quia sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie 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 implyed in that celestial Trisagion perpetually sung by the Quire of Heaven to the glory of this ever blessed Trinity Esai 6.3 Holy holy holy Lord God of hosts c. Holy three times to denote the holiness of all the three Persons of the God-head Holy Father Holy Son Holy Ghost But the Holy particularly and peculiarly in respect of his Office which is to sanctifie and hallow 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 wisdome of the Father 1 Cor. 1.24 Gods manifold Wisdome being made apparent in the Redemption of mankinde for it is a mysterie 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 Gods holinesse 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 Bonav Spiritus Sanctus est lumen illuminans sanctus sanctificans flammáque inflammans 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 enlightned sanctified and enflamed the minds of the Apostles of Christ which was signified by his Descension not only with a rushing winde 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 implyed 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 God-head whereupon all acts of divine worship also are aequally 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 God-head consists in 3 particulars 1. That he is the third or last person of the God-head 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 c. is firmly to be believed according to that Decree of the third Toletan Councel 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 beleeve 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 'T is 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 Aug. Inter illam generationem hanc processionem distinguere nescio non valeo 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 Hoc autem interest saith Isidore Isid ibid. inter nascentem filium c. betwixt the Son of Gods generation and the Spirit of Gods 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 procedens non genitus c. 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 Catholick 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
Impressions and Workings on the souls of man that so men may have a right understanding of this ever Blessed Person of the the God-head 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 beleeve 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 spake 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 himselfe 2. Of his Office or Workings on the mindes 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 beleeve 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 eternall 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 't is divided and distinguisht from its conjunction with other things of the same or the like name and nature which is the ground of that old Maxime 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 wherewithall 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 distinction 1 And first that we mistake not the creature for the Creator 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 applyed to the creature sometimes to the Creator There are several kindes of created spirits as 1. Those glorious Inhabitants of the highest Heavens the holy and blessed Angels Heb. 1.14 Are they not all ministring spirits c. Heb. 1.14 2. Those cursed inhabitants of the nether Hell the chained Devils 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apostle styles them Ephes Ephes 6.12 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 formed man of the dust of the earth meaning his body and breathed into his Nosthrils the breath of life meaning his soul and so man became a living soul or living by his foul 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 Psal 150.6 Let every thing that hath breath or spirit praise the Lord All these are several kindes of created spirits some more some lesse 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 beeings is so eminent and transcendent a Beeing that as he is in himself he only knows himself nor is it possible for us or any creatures who derive their beeing 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 kinde 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 beeings 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 withall is applyable 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 applyed 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. Numb 22.16 and the Father of spirits Heb. 12.9 Heb. 12.9 distinction 2 That we may according to the Catholick Faith worship one God in Trinity and the Trinity in Vnity 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 remembred 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 Job 4.24 the tearm being applyed to this or that particular person of the Godhead 1. 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 applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine This Name and Attribute the Holy Spirit as it is particularly applyed 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
ubique ab omnibus at all times in all places by all persons Councels and Fathers and is by the merciful providence of God in spite of all opposition from Infidels Heretiques and Schismatiques 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 publique judgement of the Church which in the Apostles own times was commanded when the gift of prophesie 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 objection But 't is here objected Numb 16.14 Wilt 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 mens sleeves What need we the authority of men when we have Gods own authority for our direction and men are but men i. e. frail and liable to error so that all they affirm is not to be taken for Gospel In answer whereunto consider answer 1. That there is a great deal of difference betwixt an implicite faith and blinde obedience to the dictates of the Church and a submission to the publique judgement thereof The first deprives the people of their reason and judgement the second renders them more meek humble submissive and obedient and thereby more capable to receive the impression of the knowledge of celestial mysteries 2. Nihil carum rerum scire quae antè nascereris sacta sum hoc est semper esse puerum Cic. That we assert not the ancient and learned Fathers of the Church ut dominos sed ut duces fidei Not as Lords over our faith but as guides in the true belief And he that knows nothing of the Religion of the Fathers for his guidance and direction is most likely still to continue a childe in his religion Nor 3. Quicquid omnes vel plures uno eodemque sensu manifestè frequenter perseveranter velut quod am sibi consentiente concilio accipiendo tenendo tradendo firmaverint id pro indubitato certo ratoque habeatur Quicquid vero quamvis ille doctus sanctus quamvis Episcopus praeter omnes aut etiam contra omnes senserit id inter proprias privatas opiniunculas à communis publicae generalis sententiae authoritate secretum sit Vinc. Lyr. are we to receive for Oracle all that the ancient reverend Fathers of the Church did affirm being very few amongst them but had their particular errors and mistakes and in many particulars also 't is confessed they did contradict each other 'T is not therefore the affirmations and private opinions of particular persons we must look upon as the Doctrine of true Religion and true meaning of the Scriptures but the general and universal consent of all for that all should erre and fall from the truth is contrary to what our Lord hath promised who will undoubtedly be as good as his word Mat. 16.18 Vpon this rock I will build my Church and the gates of Hell shall never prevail against it and Mat. 28.20 I am with you alway even to the end of the world In a word in the interpretation of Scriptures and for the confirmation of holy truths thence deduced the authority of the ancient Fathers and Doctors of the Church is to be consulted and known for these reasons 1. Because they are certain and undeniable witnesses of what the Church and the people of Christ did in their respective times believe and hold for orthodox Doctrine If the same doctrine St. Augustine taught in Africk was also taught by St. Chrysostome in Greece by St. Ambrose in Italy by St. Hierome in Palestine and so in other places by holy and reverend Bishops and Pastors of the Church then this undoubtedly was the doctrine of the Church and thus were the holy Scriptures understood in those ages of the Church Ita intellexit Ambrosius ita Cyprianus c. Thus Ambrose thus Cyprian understood such or such a place of Scripture this had some weight in St. August time and St. Aug. opinion and there is no reason but that it should be of the same force still amongst us 'T is no way probable but that persons so eminent in learning and in piety so frequent in holy prayers and meditations in fastings and wailings so indefatigable in their studies and labours in the Word and Doctrine and who laid down their lives and fortunes for the doctrine they preached should more truly understand the Scriptures and the truth of Christian Religion then we who if there be any thing of Modesty and Humility in our hearts must confesse our selves far inferiour to them in the said gifts and graces of the holy Spirit Vsque adeo promiscuit imis summa longus dies c. Aug. Hath time so confounded all things is light so changed into darkness and darkness become light ut videant Pelagius c. that Haeretiques now are the only seers Et caeci sunt Hilarius Cyprianus Ambrosiùs And the learned pious Fathers of the Church become blinde The words are too much appliable to the Heretiques of the times 3. The judgement of the Fathers being so far remote from these times wherein we live must needs be impartial as to the controversies amongst us touching the interpretation of any texts of Scripture or doctrines therein delivered as being altogether disinterested and knowing nothing of our disputes and contestations thereabouts Nullas nobiscum vel vobiscum amicitias attenderunt c. Aug. contra Julian Pelag. 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 faithfully preserved what they learned they taught and what they received from their fathers they delivered unto us their children and undoubtedly Survey of the pretended discipline as a learned man of our Church observes they that contemn the learned Fathers that went before them do but open a gap to their own discredit making way thereby to be contemned themselves by all those that shall come after 4. We cannot but reasonably imagine that those holy and learned persons who lived nearer the Apostles times should proportionably know better the Apostles meaning in their writings and the doctrine they preached then any of us who live so many hundred years since Therefore saith Irenaeus Iren. l. 3. ch 4. who was the Disciple of Polycarpus the Disciple of St. John Where any question ariseth and the holy Scripture as 't is too common Vinc. Ler. is so perverted as
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 c. 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 Hierusalem till you be endued with power from on high Gloss ordin in Loc. Vt exemplum sequentibus daretur c. Giving example to all posterity that no weak and illiterate persons wanting the gifts of Tongues Arts c. presume to intermeddle with preaching or unfolding the mysteries of the Gospel 'T is recorded of the great St. Basil and Nazianzen Ruffin Lib. 2. cap. 9. that after their long studies in saecular learning they continued for the space of thirteen yeers together in a monastery giving themselves to the study of holy Scriptures the sense and meaning whereof they fetcht 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 wisdome 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 easie 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 Ands. serm in 1 Cor. 12.14 c. 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. T Is confessed that all the external parts of humane learning already remembred though they be the gifts and blessings of Gods Spirit and necessary helps to the opening of the Letter and right understanding of the literal and genuine sense of Gods word yet are not in themselves alone sufficient to attain a true and throughly saving knowledge thereof except our souls be enricht 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 wisdome 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 wisdome a view is taken of all the parts of the world where it might be found gold and silver iron and brasse all useful metals and precious stones have their places though secret designed them but where shall this rich pearl where shall wisdome 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 wisdome how then shall we finde it out it followes 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 wisdome and to depart from evil is understanding briefly describing both the place of wisdome 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 enlightning 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 wisdome is the desire of instruction Wisd 6.17 Come unto me all ye that be desirous of me and fill your selves with my fruits Ecclesiasticus 24.19 and what is more authentick If thou seekest wisdome as silver and searchest for her as for hid treasure then shalt thou understand the fear of the Lord and
obtainable but in the use of outward means and the blessing of God thereupon 2. The other practical or the sanctified use of this doctrinal knowledge by the immediate influence of Gods Spirit upon the soul enquickning and perfecting the same in all obedience and holiness of life as the body is enquickned and animated by the soul And the former of these must ever precede and go before the later For all holiness and obedience to the will of God does presuppose the knowledge thereof Prius est Deum nosse posteà colere saith Lactantius no man can do the will of God that knowes it not nor make a sanctified use of that knowledge which he hath not obtained but as in the procreation of the natural man 1. The body is formed and then 2. The soul infused So of the spiritual man also 1. The body of sacred knowledge must be conceived and framed in the minde 2. The soul of sanctification infused in the obediential and practical use of this knowledge And both of these are the work of Gods Spirit the one the issue of his gifts and the other of his graces but neither without the use of those respective means which God hath thereunto most graciously appointed 2. Whosoever pretend to immediate Revelation and to have a secret teaching from God because they are of the number of his Saints and such as fear God must remember that 't is an act of great presumption misbecoming the humility of Saints and directly opposing the fear of God to neglect the means and depend upon miracle for the knowledge of his will so that by the very act of depending upon immediate Revelation they cut themselves off from all title and interest in those promises that are made to the meek lowly humble and such as fear the Lord for how can they be of the number of those babes to whom the mysteries of heaven are revealed who rank themselves amongst the most wise and perfect All professions and boastings of wisdome and holiness being symptomes of pride and presumption are thereby evident tokens that there is no true sober wisdome or solid soul-saving piety in the hearts of such professors but that they intrude into those things which they have not seen being vainly puft up by their fleshly minde Col. 2.18 And the minde never swels with that fleshly humour of self-conceited knowledge and purity without the secret infusions of that Diabolical spirit who as he was the first original of all pride and presumption so of all sinfulness and error thence derived and infecting the hearts and lives of men For pride is the beginning of sin Ecclus. 10.13 and error also and he that hath it shall powr out abominations What and how great are the benefits of piety and holiness of life as to the right understanding of Gods revealed will hath been already expressed That it is as the very soul and spirit so the top and perfection of true wisdome and knowledge that it is the end of all our studies and endevours and of all learning and knowledge both divine and humane and that without this holiness of life all our learning and knowledge shall be so far from being any way useful as to our own particulars that it shall tend to our greater condemnation at the last day Luk. 12.47 That whilest we study for learning and knowledge with desires and intentions only to be more wisely and knowingly pious and religious and withall do make a sanctified use of our knowledge received not suffering it to continue notionary and speculative in the brain but to be practical in the heart and have its influence upon the actions of our life That thus I say God is invited and according to his promises will undoubtedly multiply and increase our talent and by his holy Spirit open our eyes to see more clearly the waies of his service and our own salvation then such persons who have perhaps a greater portion of learning but less piety and hence undoubtedly many persons of meaner gifts and less learned have outstript others more learned and knowing in the knowledge of holy mysteries God of his great mercy enriching their understanding with more for the holy and pious use they have made of the less portion of knowledge imparted to them But yet notwithstanding the soul must not be advanc'd to the destruction of the body of sacred knowledge nor that which is the end and perfection of true wisdome must not make null and void the means God hath destin'd thereunto nor may we presume upon our good desires pious intentions and fancied relations unto God as this Elect and people further then in all humility to wait upon him for his 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 Eccl. polit l. 5. sect 10. If license were given to every man to follow what himself imagineth that Gods Spirit doth reveal unto him or what he supposeth that God is likely to have revealed to some special person whose vertues deserve to be highly esteemed what other effect would ensue hereupon but utter confusion of his Church under pretence of being taught led and guided by his Spirit The gifts and graces whereof do so naturally all tend unto common peace that where such singularity is they whose hearts it possesseth ought to suspect it the more in as much as if it did come from God and should for that cause prevail with others the same God which revealeth it to them would also give them power of confirming it to others either with miraculous operation or with strong invincible remonstrance of sound reason such as whereby it might appear that God would indeed have all mens judgements give place unto it Whereas now the error and insufficiency of their arguments doth make it on the contrary against them a strong presumption that God hath not moved their hearts to think such things as he hath not enabled them to prove The Prayer O blessed Father of lights and fountain of all holy true divine and celestial Revelations as thou hast been pleased to reveal thy Son unto us to be the way the truth and the life so give us hearts to cleave fast to these divine Revelations both to acquiesce and persevere in the sacred doctrine and saving practise thereof take from us all vanity of mind and deceitfulness of imagination and let not the Author of lies prevail upon our depraved fancies to take us off from an holy humble and constant dependence upon thee in the use of the means of grace and truth ordained by thee Let thy Word be ever a light unto our feet and a lanthorn unto our paths and let thy holy Spirit ever clear this light to our minds and inflame our hearts with the sacred fire of divine love and zealous obedience to thy holy will revealed in thy word
the coherence whether that be the very intent and aim of the holy Ghost in the text for the which it is urg'd and alleged For the same words of the Spirit may be misapplyed both to other things and other persons then the Spirit ever meant or intended therein rule 2 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 rule 3 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 forbid any man should be so blasphemous as to impose on the Spirit of truth and wisdome rule 4 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 rule 5 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 hold fast that model of faith once given to the Saints Jude v. 3. for which we must contend and consequently receive no private sense or interpretation of Scripture that is contrary thereunto 2 Pet. 1.20 remembring that no Scripture is of any private interpretation but that even the Spirits of the Prophets themselves are subject to the Prophets 1 Cor. 14.32 rule 6 Sixtly examine what we conceive to be the sense of the Spirit in the Word by the rule of that law written by the finger of God in two Tables of stone as a lasting square according to which to regulate all our actions and consequently all our conceptions and opinions from whence our actions flow The rule of obedience or that all perfect rule of Charity Rom. 13.10 which is the fulfilling of the Law is an infallible rule of 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 Commandements he that saith I know God and keepeth not his Commandements is a lyar and the truth is not in him 1 Joh. 2.34 1 Joh. 2.34 It is not the Spirit of truth but the spirit of 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 1 Joh. 3.24 He that keepeth his Commandements dwelleth in him and he in him and hereby we know that he abideth in us even by that Spirit which he hath given us even by the spirit of obedience to the Commandements of God So that even from hence 't is clear that both to have the Spirit abiding in us and the way to know we have him also and not a false counterfeit lying spirit is if thereby we be mov'd and enabled to keep Gods Commandements This is the very rule our Saviour himself prescribes to examine his own doctrine thereby Joh. 7.17 Joh. 7.17 If any man will do his will he shall know of the doctrine whether it be of God or whether I speak of my self And this is the first general rule of tryal of the Spirits even the Word of God rule 2 A second rule according to which to try the spirits whether they be of God or no is by the fruits of the Spirit and 't is the rule our Lord himself hath given us to know them by Mat. 7.15 Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Mat. 7.15 Beware of false Prophets for many such are gone out into the world who in respect of their exteriour 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 sheeps cloathing limbs of Satan deceiving and devouring the souls of the simple But by their fruits you shal know them which is confirmed by an apt similitude vers 16. Do men gather grapes of thornes or figs of thistles q. d. Mat. 7.16 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 evill fruit 17. 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 18. even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evil actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickedness is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal 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 is love joy peace long-suffering gentleness goodness faith meekness temperance Gal. 5.22,23 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 our selves This therefore must needs be an infallible touch-stone 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
their Teachers St. Paul was brought up at the feet of Gamaliel Act. 22.3 Mary sate at Jesus feet and heard his werd Luk. 10.39 The Graduates or companions sate upon benches somewhat higher And the Rabbies in elevated reserved chaires which are those chief seats in the Synagogues the Scribes and Pharisees so much affected Mat. 23.6 The chief Prophets or Heads of these Colledges were not only termed Rabbies or Masters but also Fathers and the Scholars or Students the Sons and ohildren of the Prophets whereunto that saying of our Lord alludes Wisdome is justified of her children Mat. 11.19 Elisha cryed to Elijah My Father My Father 2 King 2.12 The Targum upon the place reads Rabbi Rabbi my Master my Master or my teaching Father which by the wise man are styl'd the Masters of the Assemblies Eccl. 12.11 CHAP. VI. Of being called Master 1. GReat was the pride and ambition of the Teachers of Israel in the daies of our Saviour both in affecting of the chief Seats or Doctors 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 c. 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 c. 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 falsly conclude from hence that 't is unlawful to be called Master or to mount the pulpit to preach which they call the uppermost room in the Synagogue And first for the proof of the negative That 't is not unlawful nor a transgression of Christs command in this place to be called Master doth appear 1. Because then 't were unlawfull 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 styl'd Christ Joh. 1.38 And 3. 'T is not a fault either to affect the wisdome and learning of a Rabbi or Master in Israel Nor 2. is it a fault being endued with wisdome and abilities of knowledge to be apt and desirous to teach others Neither 3. is it lawfull 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 then this both the uppermost seat in the Synagogue or the Pulpit Si desidâ—retur nomen authoritas magisterii ad hoc quòd scientiâ jam habitâ aliquis melius possit uti non est malum sed bonum qua homes Doctor debet quaerere illa quae saciunt ad efficaciam doctrinae suâ—… Gloss ord in loc and the title of Master also are not only lawful but in these respects desirable Because 1. Every good and profitable Teacher ought to desire and seek those things which help to make his doctrine effectuall and taking 2. Magistri ex consortio veri magistri tanquam nunâ—ii ejus pre reverentia ejus à quê° mittuntur honorantur Lyr. in loc Every Minister of Christ is properly called Master ex consortio veri magistri c. as the under-master or usher unto Christ and as he is Christs messenger and accordingly to be reverenc'd and respected out of that reverence and respect we owe to that great Master and Doctor of his Church Desiderare seiontiam vel actum docendi non est malum sed desiderare nomen hoc est malum peccatum superbiae Ibid. whose minister and messenger he is But then in the second place as to the affirmative these commands of Christ are transgressed three waies 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 affectation of it is reprov'd to affect the name more then the thing the place more then the charge the title more then 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 then 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 Messias 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 not 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 neverthelesse were the Disciples or Scholars of Christ and in this respect not to be called Masters i. e. not chiefly primarily and principally but secondarily and instrumentally only CHAP. VII That all Revelation is compleated in Christ and his Apostles 1. WHen amongst the Jewes 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 waies 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 untill John Mat. 11.13 i. e. The Law and the Prophets spake of Christ to come The Law in types and figures 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 Messias 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 shews and the predictions of the Prophets as so many inarticulate
knowledge and unlearning in the sound and sincere Exposition 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 Patriarchs of the world who honoured with immediat 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 wisdome and knowledge when he spake 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 vertues 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 formed 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 cattell and to the fowl of the air and to every beast of the field Noah the Preacher of righteousnesse was much given to the study of arts and sciences Jos adiiq l. 1. c. 4. both he and his sons And 't is one reason remembred 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 vertues and invention of profitable sciences as Astronomy Geography c. 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 Gods works by observing the sea and the land the sun the moon and the stars Whereupon the Caldeans conspiring against him being warned of God he came into the land of Canaan Philo cals him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philo de Abr. A man much skil'd 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 Gods instrument for the publication of his own Lawes 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 mindes with true knowledge and wisdome Phi de septerario 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 skil'd in the Learning 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 Schooles of the Prophets The Hebrewes themselves say that where the holy Scripture addes to the name of a Prophet the name of his father that such a one was alwaies the son of a Prophet as Isaiah the son of Amos Hosea the son of Buri c. but withall confesse 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 prophesie 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 c. Such as stand against Sects like Bulwarks and are the Rescuers of Truth from the captivity of Hereticks 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 Common-wealth Law and Gospel all societies both Civil and Ecclesiastick 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 excell beasts and irrational creatures The end of learning being no other but the rectifying of depraved Reason the strengthning of the weakned judgement and the clearing of that eye of the soul the understanding whereby man is stampt 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 vertue and civility of conversation beyond the rudeness of salvages and beasts Didicisse fidelitèr artes Emollit mores nec sinit esse feros Ex quo intelliâ—imus quando doctrina non fucrit in Ecclesiâ—s perire pudicitiam castitatem mori omnes abire virtutes Hier. in loc The Prophet Amos threatning 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 Schooles 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 then chastity purity and integrity shall perish and all vertues shall decay amongst men CHAP. IX Some vulgar Objections against Vniversities and humane learning considered LEarning and knowledge knowes no other enemies but the ignorant and unlearned And 't is ever the nature of Pride and an essential property of Hereticks to decry and seemingly to contemn those gifts whereof themselves are destitute they are thus characterized by S. Jude 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 daies cry down Vniversities 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 wisdome And to support this destructive principle of pride they want not some seemingly probable
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 endlesse brabbles and their books fraught with impertinencies railings 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 objection 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 answer There are many sentences and sayings in holy Scripture and other good English books which are so plain and convincing that they cannot be wrested or perverted but when these come to be formed into a Sermon or into a continued discourse by rude and illiterate persons they are generally so disorderly and confusedly delivered so maim'd and obscur'd by insignificant impertinent and erroneous expressions which like dirt or poyson intermixt with wholsome food doth choak and kill rather then nourish and edifie the souls of the hearers The word of God which is the sword of the Spirit in the mouth of an ignorant blinde zelot is like a sword in a mad mans hand wherewith he wounds both himself and others for want of judgement to use it aright or as an unskilful Physitian though he have very good books of Physick and excellent physical receits if yet he do not fully understand these books and the nature and working of these receits 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 Physitians of the soul when they understand not the holy Word of God aright nor yet how where when and to whom the several divine receits therein are appliable they convert the soul-saving Physick thereof to a soul-killing poyson And the Word which is in it self the fountain of holy truths becomes through the misunderstanding and misapplication of ignorant interpreters and deceitful workers the nursery of Haeresies 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 it self 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 Physitian and Guide objection 4 But hath not God expresly 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 c. answer 1. With all thankfulness and devotion of soul we acknowledge Gods infinite goodness and wisdome in the choice of Apostles and first preachers of the Gospel Non sapientes c Ne traduxisse prudentia ne redemisse divitiis ne potentiae nobilitatÃsque authoritate traxisse aliquos videretur Ambr. in Luc. 6. 1. Not many wise lest any might seem to have been inveigled and seduc't to Christianity by the inticing words of mans wisdome 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 then 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 Stoicks and morally vertuous poor weak and unarmed men to make conquest of all nations to dissolve the armed powers of the world and without any carnall weapons to be mighty through God for the pulling down of strong holds 2 Cor. 10.4 that so all the world might acknowledge the work of grace and salvation in Christ to be his Revelation not mans invention and that no flesh might glory in his presence presuming to ascribe to his own power wisdome wealth dignity c. what is the sole work of Gods grace and goodnesse 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 alledged 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 c. 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 rankt amongst those wise men after the flesh who are rejected objection 5 But against humane learning we are admonisht to take heed of it as dangerous Col. 2.8 Let no man spoyle you through Philosophy answer 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 Hereticks and Schismaticks wrested to their own condemnation And so it fares with Philosophy and all the parts of humane learning 'T is confessed that many Philosophers opposed holy Christian Religion at the first as contradictory to some of their false erroneous positions and many Hereticks 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 Gnosticks But true Philosophy is not therefore to be condemned because Heathen Philosophers held many false tenents 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 supprest and the truth maintained witness Moses skil'd in all the learning of the Egyptians against Jannes and Jambres with the rest of the Egyptian Magicians and
finde the knowledge of God Prov. 2.4 Such desires and studies for wisdome the holy Ghost undoubtedly would never 1. exemplifie 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 free from partialities prejudices and prepossessions free from pride covetousnesse ambition emulation and all base carnal and worldly ends and interests Pura erit intentio si in omni actione aut honorem De◠aut utilitaten proximi aut bonam conscien tiam quaeramus Bern. setm par denoted by the singleness of the eye Mat. 6.22 which is generally interpreted to be purity of intention in all our studies and endevours which renders the whole body of our actions clear and successeful 2. This earnest and sincere desire of wisdome must be prosecuted as with diligent studies Mens obcaecatur in divinis nifi à Domino illuminata so with fervent prayers unto God for his daily blessing thereupon For the minde which is the eye of the soul sees nothing of the things of God but as by God 't is enlightned therein therefore to him we are commanded to apply our selves for wisdome 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 Gods secrets Meliùs solvuntur dubia oratione quà m humana inquisitione Aug. the bucket wherewithall we dive and draw forth the waters of life out of the fountain of wisdome And the mysteries of godlinesse saith the Father are more easily unfolded by the efficacy of fervent prayers then by the force of humane studies 3. But all mens prayers are not effectual to the obtaining of true wisdome Joh. 9.21 Jam. 5.16 For God heareth not sinners 't is the fervent prayer of the righteous man that prevailes with God In the third place therefore our prayers must be enliven'd 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 cleannesse of the soul is necessary to the reception of saving knowledge for wickedness Wisd 4.11,12 saith the wise man alters the understanding and deceit beguiles the soul or the deceitful lusts of the flesh and of the world cousen the soul of its right understanding so it follows for the bewitching of naughtiness doth obscure things that are honest and the wandring of concupiscence doth undermine the simple minde 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 wisdome of the purified minde 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 Lawes of God which includes all the parts of piety Citius exauditur una oratio obedient is quà m decem millia com emptoris 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 Emiss 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 for our souls by so much the more God will be obedient to our prayers and yeeld 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 soul as to the right understanding of holy Truths have these ensuing benefits 1. Hereby the Mysteries of godliness appear more plain easie and intelligible to the soul For the wates 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 Palato non sano poena est panis qui sano est suavis oculis aegris odiosa est lux quae puris est amabilis Aug. as bread is sweet to the sound and healthful palat 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 waies of Truth and to scatter and dispell 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 compleated The former being but the body and carkass 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 minde made capable of a greater and more full light of true wisdome 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 misdemeanors 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
the Spirit in the word Joh. 1.9 Joh. 1.9 That was the true light which lighteth every man that cometh into the world From whence 't is urged That every man hath a light within him displayed from Christ the true light of the world whereunto if he give heed he shall not need any outward illuminations or instructions from men for this is the work of Christ himself and himself hath sufficiently done it answer 'T is with all reverence and thankfulness acknowledged that Christ is the fountain of every perfect illumination whether natural spiritual or eternal But yet the words are not so to be understood as if every man saith the Father Non quia nullus est hominum qui non tlluminatur sed quia insi ab ipso nullus illuminatur Aug. were truly and fully enlightned immediately by Christ himself but that no man is enlightned but by him Sicut nemo à seipso esse sic aemo à sâ—…pso sapiens esse potest Beda For as no man can be so no man can be wise or holy from himself but from Christ But as it is in the effusion of the natural light of the world there is Lux lumen and luminare There is 1. the light it self 2. The medium that receives it 3. The splendid bodies from whence 't is displaid so it is in the spiritual light of the Church There is 1. Lux the true light it self and this is Christ 2. Lumen the medium whereby our souls are enlightned by Christ and this is a lively faith such a faith as is both doctrinal and practical Joh. 12.46 I am come a light into the world that whosoever beleeveth on me should not abide in darknesse 3. Luminaria the luminaries or personal lights by whose Ministery this light is imparted And these are the Apostles and Ministers of Christ in all ages to whom our Lord saith Ye are the light of the world Mat. 5.14 So that as every man is enlightned by Christ primarily and originally so by his Ministers also secondarily and instrumentally they are the earthen vessels that carry this heavenly treasure The Luminaries that convey unto others that light of Grace and Truth which from Christ they have received even as the Sun the Moon and the Stars are the conveyances of that material light which had its being before them And what the Psalmist speaks of the diffusion of the light of the heavens over the face of the whole earth Psal 19.4 is applyed by the Apostle to the Preachers of the Gospel Rom. 10.18 Their sound is gone out into all the earth and their words unto the ends of the world And for the more full understanding of this text 't is worthy observation that the words may as well if not more properly be rendred thus in English He is the true light who coming into the world lighteth every man applying as Grotius notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is most agreeable with the context for it immediately followes He is in the world and as long as I am in the world I am the light thereof Joh. 9.5 And this was Christs principal errand into the world to give light to them that sit in darkness c. Luk. 1.79 1 Cor. 14.30 1 Cor. 14.30 But if any thing be revealed to another that sitteth by let the first hold his peace whence 't is alledged that the people are capable of Revelations from heaven and may thereupon interrupt and silence the Preacher that their Revelations may be heard answer 'T is most true that every Preacher of the Gospel must yeeld all obedience to a divine Revelation and keep silence when God himself speaks by the mediate ministery of man or Angel but that no such immediate Revelation can be meant in this text is clear from the context the words immediately before are these Let the Prophets speak two or three and let the others judge whereupon it followes if any thing be revealed not immediately from heaven surely for that is not liable to humane judgement but as 't is vers 26. If any man hath a Revelation i. e. the gift of revealing or opening some Gospel Truth which is hid under the veile of some type figure or mystical expression in the Law For Evangelium est velatum in lege lex est revelat a in Evangelio i. e. The Law is but the veiled Gospel and the Gospel the revealed Law and he hath the gift or Spirit of Revelation not who brings in new Revelations which under a dismal curse is forbidden but who can reveal and open the old who can pull the veile off Moses face who can open the Law with the Gospel key and finde Christ and the mysteries of salvation under the types and dark expressions of the Law and the Prophets And this is that which is also meant by the Spirit of Revelation Eph. 1.17 and may serve to clear that text also from the like false collection thence Eph. 1.17 Only we may again remember herewithall for the clearing of both these and all other texts alledged to the same purpose that this gift of Revelation was extraordinarily and by more immediate inspiration communicated to the Apostles and first preachers of the Gospel and therefore 't is called The spirit of Revelation which no Enthusiast without sacriledge can now pretend unto no more then he may to the gifts of Tongues miracles c. All which were peculiar to those primitive times being then necessary for that first planting of the Gospel and working of faith in the hearts of the hearers but are now and have long since ceased as being no further useful since the Gospel is planted and wee all professe to believe the same So that what the Father said of Miracles the same is true of the gifts of Tongues of Wisdome Revelation and all extraordinary and immediate inspirations of the holy Ghost This were necessary before the world believed even to this end that the world might believe But he that now looks for such grounds of his faith as are extraordinary and miraculous is himself a miracle because he believes not with the rest of the world of Beleevers Miracula necessaria fuere priusquam crederet mundus ad hoc ut mundus crederet Quisquis adhuc prodigia ut credat inquirit magnum est ipse prodigium qui mundo credente non credit Aug. Other texts alledged for the proof of immediate inspiration are such wherein the inhabitation of Christ and his Spirit and our communion with them is expressed And Rom. 8.9 If any man have not the Spirit of Christ he is none of him Rom. 8.9 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
Therefore the Apostle styles the Church The pillar and ground of Truth 1 Tim. 2.15 The pillar In Gloss ordin In se bene sustinent veritatem ne corruat licet tribuletur Upholding the Truth that it fall not though daily distressed by the gates or powers of hell whose instruments are Wolves without or Foxes within the one by open persecutions assailing the other by secret infectious opinions undermining the Truth but the Church like a pillar supports it and like the ground which God hath made to stand continually both upholds and holds forth the true faith and like a rock against the raging billowes of the sea stands it out against all the gusts of persecutions heresies and schismes which are as 't were that spiritual ammunition wherewith all the gates of hell are furnisht to fight against the Church of Christ and the most holy faith thereof But whilest we stand with the Church we shall not need to fear either the crafts or assaults of these ghostly enemies For upon a Rock Christ hath grounded his Church and the gates of hell shall never prevail against it Mat. 16.18 When any particular person then opposes his private spirit and judgement against the publique judgement and spirit of that Church whereof he is a member or when any particular Church opposes the judgement of the Catholick or universal Church in point of holy faith this necessarily makes one ingredient in the sin of Heresie 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 Haec est vitae introitus omnes a. reliliqui fures sunt latrenes St quis tam obstinatè in suo errore persistat ut umversam Christi ecclesiam audire nolit talis juxta Christi mandatum pro ethnico publicano nobis babendus est Irenaeus This saith Irenaeus is the way of life meaning the way of the Church and all the rest are theeves and robbers Whosoever he be that will obstinately persist in his own erroneous opinion 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 then 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 Heretique 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 axiome 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 yet saith the Father August 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 it self in all the parts or particular points thereof Vna fides non numero sed genere qua similis in omnibus even so there is but one body Eph. 4.4 i. e. one Church professing this one faith 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 stain of sn so without the exuberant disorder of error 'T is the end and office of the Ministery 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 c. 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 fulness of Christ that we henceforth be no more children tossed to and fro and carried about with every winde 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 joyned together and compacted by that which every joynt supplyeth according to the effectual working in the measure of every part maketh increase of the body to the edifying of it self in love 4. The 4. ingredient of Heresie 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 possesse their souls in patience not to oppose the authority and disturb the peace of the Church Remembring 1. That the unity peace and authority of the Church in general is more to be valued then any particular mans satisfaction And 2. That the publique resolution of the Church is to be preferred before any private mans perswasion to the contrary That opinion of S. Cyprians concerning Rebaptization was in him but an error because the Church had not determined any thing for or against it but after the Church had defin'd it and adjudged Rebaptization unlawful Euseb eccl hist lib. 7. c. 2. 't was in all persons that maintained it not an error only but an Heresie To sum up all in few words A man becomes guilty of Heresie 1. By disheleeving any fundamental Article of Faith or neressary part of saving Truth in that sense as it was evermore received by the universal Church of Christ 2. By beleeving any superstitious Errors or Additions which do vertually and by necessary and evident consequence subvert any article of holy faith or overthrow a fundamental Truth 3. By beleeving and maintaining these or lesser errors then these with perversenesse and obstinacy after sufficient conviction 4. By beleeving and obstinately opposing private opinions in points of faith against the publique lawful Determinations of the Church to the contrary CHAP. IV. Of Schisme the nature and kindes thereof 1. SChism is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide or rent 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 cal'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there are contentions
is there is the Spirit of life and sanctification 7. Heretiques Extra ecclesiam consistens contra pacem dilectionem Christi saciens inter adversaros computetur Cyp. ep 76. and Schismaticks have been ever accounted the great adversaries of Christs Church and people whose intestine broyles and homebred divisions have done more mischief to the truth and doctrine of Christ then all the external persecutions of bloudy tyrants and Heathens hence the sharp command of the Apostle against such Tit. 3.10,11 A man that is an heretique after the first or second admonition reject knowing that he that is such subverteth and sinneth because condemn'd 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 exscidisti teipsum Firmil ad Cyp. Ep. 75. 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 Heretique leapt hastily out of the Bath again saying that he feared the fabrick of the Bath would fall upon them all that were there since Cerinthus the enemy of truth is in it Iren. advers Haer. l. 3. c. 3. And Polycarpus who was S. Johns disciple and heard these words from the Apostle meeting with Marcion another Heretique 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 Apostles and their Disciples of having any communication with persons that had depraved and corrupted the Truth Id. l 4. c. 62. according to Tit. 3.10 For nulla ab iis tanta potest esse corruptio quanta est schismatis pernicies saith the same Father Athanasius and Epiphanius deny Heretiques nisi homonymωs to be called Christians and Optatus tels us Apparet Antichristos omnes esse quos constat à charitate atque ab unitate ecclesiae r ecessisse Opt. l. â— that Schismatiques 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 c. Which is the way of Schism and the description of Schismatiques and he instances in Novatian qui extra ecclesiam consistens inter Antichristos computetur The Samaritans who were Schismatiques Cyprian Addendo autem civitatem Samaritano um deâ—ere omitti ubi crant schismatici ostendit schismaticos Gemilibus adaequari Cyp. Ep. 76. from the Jewish Church the Jewes 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 Heretiques and Schismatiques lying under the guilt of grievous sin and being obnoxious thereby to the judgements of God is frequently also remembred by the Fathers How are they without all hope saith Cyprian Id. ibid. and incur Gods heavy indignation to their own ruine 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 D. than and Abiram is manifested and proved saith the same Father in the same place Aug. ep 164. that they are not only guilty of great sin but liable to grievous punishment who rashly joyn themselves with Schismatiques Illud scelus ad exemplum devitandi 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 shewing 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 then the Churches unity Qui propter modicas quaslibet causas magnum gloriosum corpus Christi censeindunt 〈…〉 who for every light cause and unnecessary scruples rend the great and glorious body of Christ and as much as in them lies destroy the same speaking of peace and charity but making war and division straining at a gnat and swallowing the camel Gods service is the way of mans salvation and that nation or kingdome which will not serve the Lord shall perish Isa 6.12 The ground and foundation of Gods 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 Saviours own rule Mat. 12.30 He 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 himself immediately liable to eternal condemnation which is effected by every one that holds not the unity of the true faith for he that beleeveth 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 embrac't and followed is the high way of death and ruine as the word of truth is the key of the kingdome 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 wandring souls of men to the confines of that kingdome 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 Heretiques 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
Prayer the which is not only commanded by our Lord to be used when we pray Luk. 11.2 but by the which also we do communicate in our prayers with all holy orthodox Christians there being no time when ever we do use this prayer but many thousands of pious persons are at the same time powring forth their souls unto God in the words of the same prayer To neglect therefore much more to despise the use of this prayer if it be not a piece of disobedience to the plain and positive command of Christ and so a branch of Hecesie yet 't is a depriving our selves of the greatest benefit of the Communions of Saints and so a branch of Schism 7. As to the Sacraments that we reject what ever doth either obstruct the use or deny the efficacy either of Baptism Mat. 26 26 27 28.19 Job 6.51,53 Act. 2.38 or the Supper of the Lord The use thereof being positively commanded and the efficacy thereof as positively asserted by Christ himself These being also the seales of the covenant of grace Baptism the seale of our admission and the Eucharist of our confirmation in the most holy faith whatsover opinion therefore either opposeth the practise or disanuls the vertuous influence of these holy Christian performances makes void the commandements of Christ infringeth the seales of the new Covenant obstructs the blessed means of grace and must therefore necessarily be false erroneous and destructive to the Truth 2. Id teneamus quod semper quodubique quod ab emnibus Vinc. Lir. c. 3. A second general rule for the avoiding of errors is That in these and in all things that relate to Religion we suspect every opinion that is new and strange to be false and erroneous for 't is a certain and infallible rule That what is most ancient and generally received is most true For God who is the fountain of Truth is immutable Jam. 1.17 with him is no variableness nor shadow of turning And holy Truth being a celestial ray displayed from his sacred Majesty must needs be like unto him ever constant to it self and not liable to alteration That we may be guided in the waies of Truth hear what counsel the holy Ghost in this respect gives unto us Deut. 4.32 Aske now of the daies that are past which were before thee from the day that God created man upon earth c. and Job 8.8,9,10 For inquire I pray thee of the former age and prepare thy self to the search of their Fathers For we are of yesterday and know nothing Shall not they teach thee and tell thee And Jer. 6.6 Thus saith the Lord stand ye in the waies and see and for the old paths where is the good way and walk therein and ye shall finde rest for your souls But they said 't is the saying of all Heretiques and Schismatiques we will not walk therein we are for new waies new lights and new revelations we have itching ears and these must be scratcht with new doctrines till the scab of Heresie arise upon the soul your old Doctrines are out of date they are nauseous and offensive 2 Tim. 4.3,4 their age and antiquity makes them tedious to our souls thus sound doctrine will not be endured because men have itching ears and therefore they shall be tutned away from the truth and shall be turned unto fables and lies But Catholicorum hoc fere proprium c. Vinc. lirin It is the prophesie of all holy Catholick good Christians to hold fast the Doctrines deposited and committed by the Apostles first to the ancient fathers of the Church and by them transmitted to all posterity O Timothy keep that which is committed to thy trust avoiding profane and vain bablings profane and vain because new and strange Quae à me non audisti saith S. Hierome Hier. in loc 1 Tim. 6.20 Cum Galatae falsis Prophetis auditis nausea quadam veritatis adsecti catholicae doctrinae manna revementes haereticae novitatis sordibus oblectarentur it a se Apostolica exercuit authorit as ut summa cwn veritate decernâ—ret Licet nos aut angelus de coelo c. Vinc. c. 12. Doctrines which the Apostles delivered not Nay if they should deliver any doctrine strange and new or if an Angel from heaven should do it the Apostle hath said it and said it again Though we or an Angell from heaven should preach any other Gospel then that you have received let him be accursed Gal. 1.9 Let that therfore abide in you which ye have heard from the beginning if that which ye have heard from the beginning remain in you then shall ye also continue in the Son and in the Father 1 Joh. 2.24 And this same rule is again prescribed 2 Joh. 6. and the reason is given vers 7. Because many deceivers are entred into the world q. d. the way not to be deceived is to hold fast what you heard from the beginning and to walk in it Thus the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the old doctrines and usages of the Church And this was ever the cry of the Church Mos antiquus obtineat let antiquity be the judge what is true and what false He therefore that will not headlong himself into Heresie must not be new fangled in his Religion not affecting novelty but stick close to antiquity 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 Nil novandum msi quod traditum est Nos religionem non quâ vellemus ducere sed quâ illa duceret sequi oportet Vinc. adv Haer. c. 9. which way we would lead it but what way Religion leads us 3. To avoid errors in Religion we must beware of extremity in opposing errors 'T is an ordinary piece of cunning in the devil as Luther hath observed Discamus hoc esse proprium diaboli artificium si non potest nocere persequendo destruendo hoc sacit corrigendo aedificando Luc. de refut Haer. that whom he cannot hurt by persecution and affliction he hath ruin'd in the way of correction aedification and reformation Thus by sad experience we have seen almost an extirpation of Religion under the notion of Reformation a blinde zeal of reforming errors hath deformed the truth it self and in stead of paring the nails hath cut off both the hands and feet of Christs spouse the Church Thus in opposition to Prelacy we have run into Anarchy and in crying out Popery popery we have cryed down many necessary Truths and banisht all decency and order in divine worship together with all Ecclesiastical Discipline and government from amongst us Thus also a pretended purity to separate from sinners hath caused many to separate from people more righteous then themselves and whilest they have presumptuously thought to leave the wicked
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 Ghâ—st not three Holy Ghosts distinction 3 Thirdly 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 mindes 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 vertue or efficacy whereby faithfull men are sanctified and consecrate to divine offices And opposite to this extreme many now a dayes run into the other mistaking and misterming the efficacies and vertues of the Spirit for the person of the Spirit himself the holy orthodox truth lies coucht up betwixt these two extremes whilest neither on the one hand we presume to annihilate the personal being of the Spirit as if he were no more but a vertue 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 and have our being Act. 17. 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 then 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 hide himself in secret places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture phrases of receiviag the Holy Ghost c. 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 then 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 grosse Idolatry of the Heathens of old making as many Spirits of God as they made gods who deified the moral vertues and worshipped their several vertuous qualifications as gods The unwary neglect of this distinction betwixt the person and qualifications of Gods Spirit is that very rock whereupon many a misguided and unstable soul hath suffered the shipwrack of the true Christian Faith for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts that they have the Spirit of God and that personally abiding in them they are hereupon puft 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 then themselves but even to extol themselves above the heavens and most blasphemously to professe and boast of an equality with God a blasphemy however 't is salved and minc't that cannot be paralleld but with that originall pride of the Devil He said in his heart I will be like the most High Gen. 3. and to this he tempted our first Parents perswading 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 darknesse to the judgement of the Great day Jude 6. 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 c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature which would follow thereupon and wherwith 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 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is an ordinary piece of Rhetorick 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 c. Exod. 31.2,3 whom I have filled with the Spirit of God that is with the gifts of the Spirit for it followes in all wisdome and understanding and knowledg 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 and they shall bear the burthen with thee Numb 11.17 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
a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 waies First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd 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 envie malice hatred strife and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a lyar for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen Joh 14.23,24 For if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their own corrupt erring spirit or from the spirit of error himself the Devil who is a hater a reviler and the accuser of the brethren And on the other side where there is peace Rev. 12.10 love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of error 1 Joh. 4.6,7,8 adds immediately Beloved let us love one another for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love It would be needlesse to instance in the rest of the fruits of the Spirit because love is not only the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the sum brief abridgement and epitome of all grace All the fruits of the Spirits are contained in and derived from this one as streams from the fountain head Aug. Vnde caetera tanquam ex capite exorta religata contexuit saith the Father of the fruits of the Spirit as they are reckoned by the Apostle They all arise from and are summ'd up in this one therefore 't is call'd the bond of perfection Col. 3.14 because saith Lyra Sicut virtutes politicae connectuntur in prudenâ—… sic insusae in charitate Lyr. in Loc. as all Philosophical vertues are bound up in that one of Prudence so all infused vertues or the graces of the Spirit are bound up in this one of Charity and therefore also is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductivè in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nutshel the whole volume of the Law is contained in this short precept Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde and thy neighbour as thy selfe Mat. 22.37,39,40 2. Formaliter the very essential form of our obedience to the Lawes of God being our love to God That 's the very form life soul spirit of a truly holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 For 1 Tim. 1.5 sinis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effectivè obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 14.23 If ye love me keep my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof And by the same rule may every man try and examine himself whether he be adopted and reconciled unto God through Christ or not For the Spirit beareth witnesse with our spirits that we are the Sons of God Rom. 8.16 beareth witness how but by the seale of sanctification upon our hearts And this seale is Love Set me as a seale upon thine heart for Love is strong as death Cant. 8.6 Whosoever findes his self enricht with this precious jewel the love of God above all and of his neighbour as himself may thence assure himself of his regeneration and adoption that he is the childe of God for love is of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is Love 1 Joh. 4.7,8 And this love betwixt God and every true faithful soul is mutual no man can love God but he that is beloved of God for our love to God is but the reflexion of Gods love upon our hearts whereby our desires are inflamed towards him and our endevours quickned to serve him in righteousness and true holiness Bern. cp 107. Quis justus nisi qui dilectus à Deo 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 Act. 2.2 which are observable in the manner of his descension upon the Apostles of Christ recorded Act. 2.2 And suddenly there came a sound from heaven as of a mighty rushing winde and it filled all the house where they were sitting This heavenly winde or breath of the Almighty wherewith all the Apostles were filled is exprest here to have