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 Spiritus Sanctus est lumen illuminans sanctus sanctificans â—onav 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 Inter illam generationem hanc processionem distinguere nescio non valeo Aug. non sufficio quia illa ista est ineffabilis that is to distinguish betwixt the Generation of God the Son and the Procession of God the Holy Ghost is impossible because both the one and other be for the manner thereof unspeakable 3. But thirdly Isid ibid. Hoc autem interest saith Isidore inter nascentem filium 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 prooedens 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 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 Thirdly 3. Distinct that we may not confound the Person and the Office of this ever blessed Spirit of God but rightly understand what is meant by receiving
divine grace whether relating to piety or charity the holy Ghost descends from heaven Thus he daily comes unto us and thus he will ever come and be with his Church and people unto the end of the world according to that promise of our Lord Mat. 28.20 Mat. 28.20 And lo I am with you alway unto the end of the world He will be with us if we will be with him and not neglect the means he hath ordained to be made partakers of his ever blessed presence with us The means to fetch down this holy Spirit from heaven to sanctifie our souls by his grace here that he may exalt us to his glory in the heavens hereafter besides those natural and moral means for the attainment of spiritual gifts before remembred which are also dispensed from the Spirit of God the divine means or conveyances of the Spirit are either 1. Outward 2. Inward The outward means are no other but those three essential parts of divine worship 1. Holy Prayer 2. The holy Word 3. The holy Sacraments The most holy God commanding us nothing but what are the means and waies of our own happiness viz. the means of grace and sanctification here Quod homini proficit Deo servit Tert. de â—oâ—n c. 2. as the way to our glorification hereafter For there is nothing that we poor frail mortal dust and ashes can perform that may any way add really add to the glory or happiness of the most high most glorious and ever blessed God And in that he lays his commands upon us and enjoyns us several waies of acknowledging our obedience to him 't is of his tender care and respect to us-ward even for our guidance and direction in the waies of our own felicity The Laws of God are no other then the rules of mans perfection even the sacred paths we must tread to attain that pitch of perfection whereunto we are created being instampt after the blessed image of our Maker So that the parts of Gods service commanded are to us the means of grace and salvation sincerely obeyed 1. Holy prayer in all the parts and species thereof is a means to fetch down the holy Spirit of God in his gifts and grace So saith our Lord positively and clearly Luk. 11.13 Luk. 11.13 If ye being evill know how to give good gifts unto your children how much more shall your heavenly Father give his holy Spirit to them that ask him And that we might know what is here meant by the Spirit St. Matthew records the words of our Lord thus Mat. 7.11 How much more shall your heavenly Father give good things to them that ask him All good things being comprised under the name of the Spirit as the fountain from whence they flow And Joh. 14.14 Joh. 14 14. If ye shall ask any thing in my name I will do it and presently after he promiseth as the sum of all that they could ask for I will pray the Father and he shall give you another Comforter even the Spirit of truth c. God is in himself the fountain of all perfection every good and every perfect gift every divine celestial soul-sanctifying grace is in God as the original prototype and grand examplar as the root from whence the sap of every grace as the Sun from whence the beam of every gift for illumination is derived unto us Jam. 1.17 from the holy heavens they must come for there is their proper seat and habitation as the Wise man confesseth Wisd 9. when he petitioned the God of heaven for the wisdome of the Spirit And the same means must we use to fetch down both wisdome and the rest of the graces of the Spirit even by prayer commanded Jam. 1.5 Prayer is the blessed mean that unites God and man brings heaven and earth together 'T is that golden chain saith Basil that ties the gracious ears of God to the hearts and tongues of men 'T is the hand which reaches from earth to heaven and takes forth every good thing out of the Lords treasury Mat. 7.7 Therefore 't is said Mat. 7.7 Ask and ye shall receive seek and ye shall finde knock and it shall be opened unto you so that 't is also the ring or hammer wherewithal we knock at the gates of heaven and beg a blessing from the great Lord that dwelleth there Nay it is the key of heaven saith Aug. which opens unto us those everlasting doors of glory 'T is the blessed engine wherewithal we storm the heavenly Jerusalem and as it were by force and violence make our entrance into the holy City which is full of wealth and never fading treasures Mat. 11.12 The Kingdome of heaven saith our Lord suffers violence and the violent take it by force fervent importunate prayers being the scaling ladders Gen. 28. represented by Jacobs ladder which being set upon the earth the top thereof reacheth to the heavens our several prayers upon all occasions wants and opportunities are as it were the several rounds of this celestial ladder whereupon the desires and affections of our souls ascend from earth to heaven and leaving these frail earthy tabernacles of clay make their way unto the most high God which sits in the heavens Or it may be represented by that fiery chariot of Elijah 2 King 2.11 wherein he was wrapt from earth to heaven for so by fervent prayers and devotions are the souls of holy and religious men they are thereby enwrapt and mount from the earth to have their conversation in heaven with God on high whence they again descend enricht with celestial blessings or with the Spirit of God This is also further proved by the example of the Apostles who after they had prayed the holy Ghost descended on them Act. 4.31 And when they had prayed the place was shaken where they assembled together and they were all filled with the holy Ghost and the spake the Word of God with boldnesse 2. The holy Word of God in general but the Gospel of Christ in special in the preaching or reading hearing and understanding thereof is an effectual means for the obtaining of the Spirit 2 Tim. 3 16. for all Scripture is given by inspiration they are the very dictates the breathings of the Spirit upon the souls of men and are therefore profitable for doctrine or to teach the truth for reproof to convince what is false and erroneous for correction of the negligent and delinquent and for instruction in righteousnesse to the proficient That the man of God Gloss Lyra. he who is ordained to divine offices as Timothy was may be to that end perfected and thoroughly furnished to every good work 2 Tim. 3.16 And of the Scriptures in the verse before 't is said they are sufficient to make us wise to salvation viz. being spiritually understood saith the Inter. Gloss That they are the means both of our illumination and sanctification which are the ends of the
the Light of the world appeared we read therefore that in the transfiguration of Christ upon the mount Moses and Elias appeared to him Mat. 17.3 Moses for the Law and Elias for the Prophets acknowledging their Oracles to be compleated in Christ which was ratified by a voice from heaven vers 5. This is my beloved Son hear him 4. Not that the Law and the Prophets are by or in Christ abolished but compleated and perfected rather Christ is the end of the Law Rom. 10.4 but 't is finis proficiens non interficiens saith the Father not the end to abolish but to finish and perfect the Law sic perficiendo confirmare Aug. and so by compleating the Law to establish it as a standing Rule of righteousness to all posterity To think therefore that Christ hath made void the Law is a great sin Christ himself having forbidden us to harbour any such thought or erroneous opinion of him Mat. 5 17. Mat. 5.17 Think not that I came to destroy the Law or the Prophets I came not to destroy but to fulfil the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to fill up and signifies not only Christs personal perfect obedience to the Law but also the filling up with his clear and full light of Revelation what was wanting or but obscurely revealed by the Law and the Prophets 5. Nor is it here unworthy observation that as that material light which is displayed from the body of the Sun ariseth by degrees and shineth more and more unto the perfect day For 1. the day breaks wherein there is more night then day 2. The day dawns when 't is not yet fully nor clearly day 3. The light is diffused through the air and the beams are spread upon the mountains but yet the Sun is under the Horizon 4. The Sun appears upon the earth and rises by degrees till it mount up to the vertical point even so hath the light of divine Truth been revealed from heaven to the Church of God 1. 'T was but a dark obscure and glimmering light in the first period of time from Adam to Moses 2. 'T was more lightsome but yet not clear and full upon the promulgation of the Law 3. It increased still upon the rising of the Prophets as so many Luminaries in the Church by whom line after line and precept after precept as so many beams of the increasing light of divine Revelation were displayed till 4. The day of the Lord came and the Sun of righteousnesse appeared upon the earth So that as time grew up so did the Revelation of Gods will and when Fulness of Time was come we received a fulness of divine revelation from him in whom all fulness dwels Col. 1.19 When fulness of time was come God sent his Son Gal. 4.4 6. So that notwithstanding all the several waies and manners of divine Revelation both mediate and immediate before remembred yet the word comparatively was still as 't were benighted with ignorance untill Christ appeared to give light to them that sate in darkness and in the shadow of death and to guide our feet in the way of peace Luk. 1.79 Hence Christ is termed the morning Star Numb 24.17 and the day-spring from on high Luk. 1.78 And the light of his Revelations the dawning of the day and the illumination of our souls therewith the rising of the Day-star in our hearts 2 Pet. 1.20 7. The great difference betwixt the light of divine Revelation by the Law and the Prophets in the Old Testament and by the Gospel of Christ in the New Testament is in four respects observable from Heb. 1.1 God who at sundry times and in divers manners spake in time past to our fathers hath in these last daies spoken unto us by his Son 1. God revealed himself to the Patriarchs and prophets of old at sundry times the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in sundry parts now a piece and then a piece of divine Truth as seemed best to his divine wisdome But to us under the Gospel he hath revealed himself entirely fully and wholly by his Son For it pleased God that in him should all fulness dwell Col. 1.19 Joh. 1.16 and of his fulness we all receive in whom are hid all the treasures of wisdome and knowledge Col. 2.3 2 God spake to them of old in divers manners By Dreams Visions Angels Voices c. but to us under the Gospel uniformly and without variation by Christ and his Ministers which is one respect amongst others why the Priesthood of Christ is said to be unchangeable and eternal and this manifests the imperfection of their light of old and the perfection of ours now as there are variety of lights for the night and these lights also are changeable in their courses but one Sun only for the light of the day which is the light too that changeth not 3. God spake to them of old by his Prophets who were but meer men but to us by his Son who is God as well as man And herein is that Prophesie accomplished Isa 54.13 And all thy children shall be taught of the Lord A text which is too much abused and wrested to patronize new Revelations and an immediate teaching from God without the ministery of man whereas the Prophesie was fulfilled in the person of Christ and by Christ himself 't is applyed to himself Joh. 6.45 So that we are all taught of God in that we have the Doctrine or Teaching of Christ who is God whose Doctrine is therefore termed a Gospel i. e. The Speech of God 4. God spake to our Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old which implies some new way of speaking to follow But to us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in these last daies Galâ—i in Heb. 1.1 to denote that this is his last way of speaking by his Son that we must not now expect any new lights or depend upon any new Revelations after this So Calvin upon the words Hereby expresly declaring that God would not now adde Prophesies to Prophesies and Revelation to Revelation but that all parts of divine Teaching were so compleated in the Son of God that this should be the last and unchangeable testimony we should receive from God whose heavenly Doctrine delivered unto us is therefore termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an eternal Gospel Rev. 14.6 8. It were an opinion very much unworthy the Wisdome Power and Goodness of the great God of heaven that he should send his only begotten Son into the world to reveal and make known his will unto his people himself expressing this to be the last time of his sending also But last of all he sent his Son Mat. 21.37 And yet that his Revelation of himself should be still defective and incomplete Wherefore is Christ term'd the Light of the world Quia impâ—ssibile erat Dâ—um siâ—e Deo discere â—deo per vâ—â—â—um suum dâ—â—â—l hominâ—s sâ—ire Deum Iren. l. 4. c. 10. Joh. 1.
yet because more zealously then discreetly he maintained private Revelations the Church of that age seeing the many mischiefs that ensued upon that doctrine severely censured him for it which made him desert the communion of the Catholick Church and set up a congregation of his own which were called from him Tertullianists and are reckoned by S. Aug. amongst his Catalogue of Haereticks A story not much unlike this of Tertullian Jos Acost de temp noviss l. 2. c. 11. is remembred by Doctor Casaubon out of Acosta who records of a learned Doctor of Divinity and a very great zealot who was cousened into strange and blasphemous opinions first by the pretended Revelations of an ordinary woman the story is at large set down in English by the said Doctor in his 3. ch of Enthusiasm with many other remarkable stories of deluded persons under pretence of Revelations Those two great pretenders to Revelation Prisca and Priscilla Montanus his minions were so long cousened with Satanical illusions which they took for divine Revelations that at the last it was revealed unto them that they should hang themselves that they might passe from the miseries of this life to the joyes of the other Euseb eccl hist lib. 5. c. 16. And Theodotus a Montanist had a vision that he should be taken up into heaven and beleeving the spirit of error he was lifted up on high and thence let fall down to the earth again and so miserably ended his life And many of Montanus sect which were great pretenders to Revelation and had withdrawn themselves from communion with the Catholick Church at several times ended their lives in an halter being thereinto incited by the Devil that inspired them who was the father of their Revelations There were another ancient sort of Haereticks in the Church cal'd Messalians and from their assiduity in prayers more then ordinary they were also called Euchites Their tenents were that every one brought into the world with him an evil spirit wherewith they were possest until by earnest prayer the evil spirit being driven away the good Spirit of God did take possession of their souls and after this they needed no more no Sacraments no Sermons no Scripture to make them perfect for they could see the holy Trinity visibly and foreted things to come and all by immediate Revelation But by this pretence to perfection and dependence upon Revelation most of them if not all Theod. Hist eccl prov'd to be relly possest by the Devil as is recorded by Theodoret in his Ecclesiastical History I might stuffe this chapter with multitudes of holy persons that have been cousened with illusive and lying Revelations Katharine a holy woman said it was revealed to her that the Virgin Mother of our Lord was conceived in sin And Briget as holy as she Joh. Franc Picus pretended a Revelation quite contrary to that of the other viz. that the holy Virgin was free from original sin venerable Bede remembers a vision saith Bellarm Bell. de purgat l. 2. c. 7. wherein it was shewed to a certain devout person That there was a fourth place besides Heaven Hell and purgatory not unlike the Elizian fields describ'd by the heathen Poets wherein lived those souls which suffered nothing being not as yet made fit for the beatifical vision and this saith the Cardinal is not improbable since like to this Revelation Dionysius Cart. Suarez Jesâ— to 4 in Thom. disp 46.4 Num. 9. and Greg. have many others but contrary hereunto saith Suarez another Jesuite Revelationes Bedae Carthusiani c. The Revelations of Bede and Carthusianus are not to be believ'd but in a metaphorical sense S. Augustine in his Confessions Aug. conf l. 10. acknowledges himself to have been mercifully delivered from the curiosity of visions and miracles For it is both a sin and a judgement to be curious in affecting and depending upon such extraordinary means of divine Revelation since the ordinary is not only sufficient but more certain and infallible which is affirmed by S. Peter preferring the Word of God before immediate Revelation by voice from heaven 2 Pet. 1.18 19. And this voice which came from heaven we heard But we have a more sure word of prophesie c. the meaning is that an immediate voice from heaven revealed Christ to be the son of God but the written word of God is a more sure and infallible way of revealing Christ and what 's the reason but that voices from heaven visions and immediate Revelations may be and often are counterfeited by the devil But the holy Scriptures rightly understood are a sure and infallible guide and an unerring rule of Truth as being the Dictates and inspirarations of the Spirit of Truth himself CHAP. XVI Several texts alledged against humane Learning and against the Ministery and for immediate Revelation explained THE tenor of the new covenant recorded Jer. 31.34 and remembred to be accomplisht Jer. 31.34 Heb. 8.10 11 12. Heb. 8.10 11 12. is the chief place alledged against the necessity of Learning or the teaching of man as containing the promise of an immediate teaching from God himself This is the covenant which I will make with the house of Israel after those daies saith the Lord I will put my Lawes into their minde and write them in their hearts And they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall know me from the least to the greatest for I will be merciful to their unrighteousness and their sins and iniquities will I remember no more In which Text consisting of three verses there is a threefold difference betwixt the old covenant and the new delivered 1. The old Law was written in Tables of stone but the new in the fleshly tables of mens hearts vers 10. I will put my Lawes into their mindes c. i.e. my Lawes under the new covenant shall be more agreeable to the mindes and more approve themselves to the Spirits of men to be the waies of perfection and felicity and consequently shall have a stronger influence upon their hearts then the Laws of the old covenant for that consisted of many beggerly elements many types and figures rites and ceremonies which considered in themselves had no such efficacy to work upon the soul to obey them as the Lawes of the Gospel have therefore the one are call'd carnal ordinances and the other spiritual 2. There was more need of frequent instructions and teachings of the people to keep them up to the observance of those carnal ordinances under the old Law then there is under the new because the doctrines of the Gospel are more plain clear and convincing so that persons of the meanest capacity may understand the knowledge of God which is the meaning of vers 11. They shall not teach every man his neighbour c. Not that there should be no teaching at all under the Gospel but that lesse teaching
the Heathen too and were taught the learning and tongue of the Caldaeans So our humane learning tongues and languages so much declaimed against by the ignorant are the Handmaids to spiritual and Divine wisdome and knowledge and both the one and other though acquired by instruction and study in the Schools of the Prophets are yet of Gods mercifull donation they are still the gifts of the Spirit And that first because from the Spirit of God it is that we have mindes capable and mindes inclinable to use the means for the attainment of such gifts for even our natural endowments and moral qualifications are gifts of the Spirit perspicacity quickness of wit ripeness of judgement together with a studious diligent and industrious minde in the search and dexterity in the discovery of the several waies of learning and knowledge even all of them are the gifts of God for every good and perfect gift whether natural moral or divine Jam. 1.17 Joh. 3.27 cometh down from above Jam. 1.17 for a man can receive nothing except it be given from above Joh. 3.27 The very speaking of an ordinary revealed Truth is called a speaking by the Spirit for no man can say that Jesus is the Christ but by the Spirit of God because the revelation of this as of every truth is from the Spirit originally and from him also is both the power and the act of this confession Secondly our qualifications though acquired by study are yet the gifts of the Spirit because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours that we do acquire these qualifications and it is generally and for the most part that God distributes his gifts and blessings according to mens inclinations aptness and endevours for the reception of his gifts Habitus infusi infunduntur per modum acquisitorum All infused or inspired gifts are infused after the manner of gifts acquired i.e. as we are more or lesse industrious to acquire the gifts of the Spirit accordingly so they are more or lesse given and communicated to us by the Spirit which is signified unto us by the parable of the hidden Treasure Mat. 13.4 The Kingdome of heaven is like unto a treasure hid in a field the which when a man hath found he hideth and for joy thereof goeth and selleth all that he hath and buyeth that field The treasure found without search denoteth Gods free and gratuitous revelation of himself unto us and the selling of all to buy that field signifies a mans utmost endevours and labours to be made partaker of these divine Revelations Thirdly because the qualifications acquired by study are by the Spirit of God himself directed to the ends of the Spirit which are to profit withall and then is Gods blessing the greater and the influence of his Spirit upon our studies the more effectual and powerful when we have in them no other aim or intention but to be thereby enfitted and enabled to become usefull instruments of Gods service and his peoples edification And both in that we do direct our studies to this end and also imploy our gifts acquired by study to this end also it is from the Spirit of God who works in us to will and to do of his own God pleasure Phil. 2.15 And lastly all this is acknowledged Phil. 2.15 that our gifts in all these respects are from the Spirit of God though studied for In that together with those means that are outward and moral we use the Divine means also viz. prayer and devotion commanded Jam. 1.15 If any man lacks wisdome let him ask it of God Jam. 1.5 who giveth to all men liberally and upbraideth not and it shall be given him That the Ministers of the Gospell notwithstanding their gifts are from the Spirit are yet bound to use all means both Moral and Divine for the acquiring thereof is manifest even from Gods own example in the use of their Ministry In that God himself who is not tyed to means neither hath need of any is yet pleased to use the means and Ministry of some men for the instruction and conversion of others There is no question but he who at the first created man after his own Image could without the Ministry of man have again repaired the decayes of his blessed Image in man But yet in all ages it hath seemed good to his infinite wisdome to use the mediation and Ministry of men herein And this he doth out of his tender respect to mens infirmities considering the vast distance betwixt God and man which moved the Israelites to Petition for a Minister betwixt God and them Exod. â—0 19 Deut. 5.27 18.16 Heb. 12 19. Exod. 20.19 Talk thou with us and we will hear but let not God talk with us lest we die As therefore no Minister of God may think that God useth his Ministry because he needs it so neither may the people think there is no need of Ministers because God useth them and he uses them as subordinate fellow-labourers in the whole course of mans salvation Gal. 4.19 2 Cor. 3.2 Mat. 16.19 1 Tim. 4.16 the Ministers are said to beget men unto Christ to nourish them in Christ to binde and loose their souls to open and shut heaven and in a word to save because all these things Christ doth by them they are causa conjuncta 2 Cor. 3.2 3. co-operating with and under Christ so Paul compares his Corinthians to a written Epistle the Authors whereof were himself and the Spirit the external writing was his the internal seal upon their hearts was the Spirits These two then may not be severed Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth Nor yet 2. may we imagine that the Ministry of man upon earth can be effectual without inspiration from Heaven CHAP. VII Of those operations and impressions that are opposite to the Spirit of Truth ANd because it is not enough for us to know the truth but also by that right and straight line to observe and discover what is repugnant and contrary thereunto Let us remember what by sad and lamentable experience we daily see and hear that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men so there is also an evill and a bad spirit even the spirit of error and uncleanness the Devil who hath his secret workings and continual countermines opposing hereunto which evil spirit working also by the frail and deceivable spirit of man doth by many subtile wayes obscure corrupt poyson and belye the sacred qualifications of the Spirit of Truth nor doth the Devil that grand enemy of mans salvation in any kinde of way so much cousen and cheat the souls of men into ruine as by putting false glosses and counterfeit vizars on vices errors and distempers that so they may be mistaken for holy vertues and divine
exalts it self Thirdly from heaven as being the Spirit of God who dwelleth in the heavens and to heaven-ward wings and raises the soul which he inspires Fourthly it filled the house where they were sitting ever tends to the good of the Church 1 Pet. 2 5. which is the houshold of faith This heavenly winde never blowes but for the good of Gods houshold therefore are his people called a spiritual house By the two first of these qualities 't will be a hard matter to distinguish a false spirit from the Spirit of truth For as it is ordinary and common to every winde to be both sudden and vehement so 't is common to every spirit also both true and false nay commonly false and faigned spirits are more violent and vehement and make a greater noise and stir in the world then the true Spirit doth and there is good reason for it for the false spirit wanting the native strength and genuine efficacy of the truth to support it flies therefore to force and violence earnest zeal and forwardness to bear up in the mindes and good opinions of the world For the tryal of spirits then according to this rule we must look upon the two other properties of this divine winde which are not ordinary and common and not natural to that winde which blowes in the air First it came from heaven Windes do not naturally come from heaven but out of the caves and hollowes of the earth or out of the middle region of the air neither do they blow desursum downwards as this winde did but laterally from one coast or climate to another but this winde came directly downwards and de coelo from heaven it self Secondly it filled the house where they were sitting and no house but that The winde naturally blowes upon all places alike within its circuit but this winde blew electively as it were and by discretion making choice of one place only to blow upon and no other so that in both these respects it is manifest it was a winde extraordinary and supernatural And by these two properties we may try and examine both the truth of our own and of the spirits of others If first those desires opinions and actions which relate to Religion be from above if the ground thereof be fetcht de coelo from heaven so that they tend to make us heavenly minded to wean our hearts from the world to elevate and raise up our affections to things above to form and frame our conversations towards heaven Col. 3.2 If secondly they keep us within the pale and limits of the Church if they tend to the general benefit edification profit and good of the houshold of faith and to the conversation of peace and love and unity amongst Christians we may then be confident it is the heavenly winde the divine breath of the Almighty the holy Spirit of God that inspires them But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have their private aims and intentions either of ambition vain-glory and popular applause as in some or of worldly profit benefit and preferment as in others or of hatred malice revenge as in a third sort of men or if secondly they tend to divisions schisme separation debate variance malice hatred envie c. If either they smell rank of the world or taste of any fruits of the flesh recorded Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication c. Then this winde comes surely not from heaven there is nothing in it but what is either natural or worse suggested by the spirit of error 'T is either a revelation of flesh and bloud arising out of the caves and hollowes of an earthly minde or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits 'T is not defluxus coeli a divine breath inspired from heaven but either exhalatio terrae a terrene exhalation drawn from the hollows of a corrupt heart or a blast from the spiritual powers of the air a suggestion of Satan And by this rule also every man may try himself whether he be truly sanctified by the Spirit of God or not He that shall find his soul possest with motions and desires weaned from all the pomps and vanities profits pleasures and cares of the world hungring and thirsting and breathing after heaven whose soul dwels more in heaven then on earth whose affections are set on things above and not on things below may be well assured of the Spirit of God dwelling in him For all such motions and desires are but sparks of that heavenly fire the flame whereof is mindful of its own original ever mounts the soul aloft works towards its own center and tends to the place from whence it comes To denote which ascending quality of the Spirit of Grace is one reason more why the holy Ghost is represented by fire Mat. 3.11 Because 't is the property of fire both flame and smoke to mount upward so 't is the property of every heavenly inspired soul to ascend both in contemplation and desires neither the more pure nor yet the more drossie part of the soul cleaves unto the dust and continually dwels below that is endued with power from above or with the Spirit of God And for the same reason amongst others also the holy Ghost is represented by water Joh. 7.38 39. because as 't is the property of water even against its own nature to ascend as high as is the place from whence it descends so even against the stream of natural corruption the soul is mounted to heaven by the influence of Gods spirit who cometh down from heaven And the wings which the holy Spirit hath for this ascension and slight are devout and fervent prayers divine and celestial meditations and desires CHAP. X. Of the means to obtain the true Spirit of God THE holy Spirit of God which in the shape of a dove 4. Gen. the embleme of the Spirit of love descended upon Christ our Lord Mat. 3.16 and which afterward both visibly and publickly also came down from heaven and filled the Apostles of Christ extraordinarily and miraculously with his heavenly Act. 2. gifts and graces doth daily descend still upon the members of Christs mystical body though not in such a plentiful measure nor yet after such a visible miraculous manner yet ordinarily and invisibly in the use of means he comes still and by his secret celestial influence visits enlightens and sanctifies the souls of men In every good thought in every good motion and pious desire of the soul in every devout sigh and sorrowful groan under the weight and burthen of sin in every striving and raising of the soul from under that weight in every elevation of the soul from the dust and rubbish of worldly vanities and aspiring towards heaven in every beam of holy truth and
saith the Lord Jer. 4.4 Break up the fallow ground of your hearts and sow not amongst thornes be circumcised to the Lord and take away the foreskin of your hearts that is hardnesse of your hearts Deut. 10.16 cald also the circumcision of the Spirit Deut. 10.16 Col. 2.11 Act. 2.29 because it makes way for the Spirit and Col. 2.11 A circumcision made without hands even the putting off the sinful body of the flesh meaning the sinful crop of fleshly lusts which infest and infect the soul of these the soul must be disarayed and devested by repentance and mortification Rom. 8.13 14. Rom. 8.13 14. If ye live after the flesh c. The coherence of which verses imply before we can be led by the Spirit of God we must mortifie the deeds of the flesh the sordid rags of the old man must be put off before the soul can be clothed with the splendid garments of the Spirit of grace In vain is it to pray unto God for any spiritual grace or mercy while we continue in our sins for God heareth not sinners Joh. 9.31 In vain to hear or read the Gospel of grace Eph. 6.15 except our feet be shod with the preparation of repentance whereby we forsake our sins Therefore before the Gospel it self was published this was first proclaimed both by Christ and his forerunner Repent Mat. 3.2 4.17 1 Cor. 11.28 for the kingdome of God is at hand In vain to participate of those mysteries of our salvation the body and bloud of our Lord till first by self-examination we have cast out the venome of our sinful doings by repentance and stedfast purposes of amendment In a word Deus gratiam pollicius qui in extremitaâ—jbus temporum per spiritum suum universo orbi illuminaturus esset praeâ—re intinctionem poenitentiae jusslâ— ut quos per gratiam vocaret ad promissionem per poenitentiae subsignationem ante compoueret Tert. de poen c. 2. it is our sins unrepented that make void and ineffectual all the blessed means of Grace and of the Spirit by those it is we quench the Spirit we grieve the Spirit 1 Thess 5.19 Ephes 4.30 we resist the Spirit we provoke the Spirit and poyson the blessed waters of life so that all the conveyances of the Spirit are barren and unfruitful whilest they reflect upon hardened and impenitent hearts See therefore repentance enjoyned as to the receiving of the holy Ghost Act. 2.38 8.19 And I would to God that all who pretend to the holy Spirit of God or to any the fruits and graces of the Spirit would first learn before they make their boast of the Spirit truly to repent them of their sins and to root out of the ground of their hearts all the fruits of the flesh which are adultery fornication uncleannesse lasciviousnesse Gal. 5.19 20 21. idolatry witchcraft hatred variance emulation wrath strife seditions heresies envyings murthers drunkennesse revellings c. When these all of these sinful fruits are extirpated out of the ground of the heart there may be then some hopes that our prayers and other divine acts and offices performed in the sincerity of our souls may prevail with God for the direction and comfort of his Spirit of grace and truth God which hast taught the hearts of thy faithfull people by the sending to them the light of thy holy Spirit grant us by the same Spirit to have a right judgement in all things and evermore to rejoyce in his holy comfort through the merits of Jesus Christ our Saviour who liveth and reigneth with thee in the unity of the same Spirit one God world without end Amen The Introduction and general Heads GOD as he is in himself only knowes himself and consequently those waies of his worship Coeli mystarium me doceat Deus qui condidit non homo quisâ—ipsum ignoravit Amb. which are holy and acceptable to himself Man who knowes not himself aright cannot of himself know God nor those divine and celestial mysteries which are the waies of Gods service and mans salvation For what man is he that can know the counsel of God Or who can think what the will of the Lord is Wisd 9.13 Veritas Lactant. lib. 1. c. 1. i. e. arcanum summi Dei qui fecit omnia ingenio ac propriis sensibus non potest comprehendi Alioqui c. Truth which is the secret of the most high God who hath formed all things cannot by our own wit and proper senses be comprehended for otherwise there would be little distance betwixt God and man if mans cogitations could dive into the counsels and dispositions of Gods eâ—ernal Majesty Canst thou by searching finde out God canst thou finde out the Almighty unto perfection it is as high as heaven what canst thou do deeper then hell what canst thou know the measure thereof is longer then the earth and broader then the sea Job 11.7 c. 2. This therefore must be granted as the ground of all divine truth that nothing either of God or of his sacred service is to be believed and received by us but what from God is revealed or by revelation from heaven derived to us Secret things belong to the Lord our God but those things which are revealed belong unto us and to our children for ever that we may do all the words of this Law Hilar. de Trin. lib. 5. Deut. 29.29 Non potest Deus nisi per Deum intelligi sicut nec honorem à nobis Deus nisi per Deum accipit A Deo discendum est quid de Deo intelligendum sit quia non nisi se authore cognoscitur Id. namque honorandus c. God cannot be known but by himself neither doth he receive honour from us but by himself For that he is to be honour'd we understand not but that himself hath taught and commanded himself to be honoured The honour of God we are taught by God nor may we entertain any such thoughts of God as our own frail humane judgements suggest unto us our nature is not so sublime and piercing as by its own innate force and vertue to be raised up and enrapt with celestial knowledge Wisd 9 15. For the corruptible body presseth down the soul and the earthly tabernacle weigheth down the minde that museth upon many things and hardly do we ghesse aright at things that are upon earth and with labour do we finde the things that are before us but the things that are in heaven who hath searched out and thy counsel who hath known except thou give wisdome and send thy holy Spirit from above For so the waies of them that lived upon earth were reformed and men were taught the things that are pleasing unto thee and were saved through wisdome 3. The first and fundamental act of faith then which is to believe this or that Article of holy Religion to be a divine truth and the subject matter of
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 the 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 and the title or Master also are not only lawful Si desidâ—retur nomen authoritas magisterii ad hoc quòd scientia jam habitâ aliquis melius possit uti non est malum sed bonum qua bonuâ— Doctor debâ—t quaeâ—erâ— illa quae faciunt ad efficaciam doctrinae sus Gloss ord in loc 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. Every Minister of Christ is properly called Master Magistri ex consortio veri magistâ—i tanquam nuntii ejus pro reverentia ejus à quo mittuntur honorantur Lyr. in loc 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 whose minister and messenger he is Desiderare scientiam vel actum docendi non est malum sed desidâ—rare nommem hoc â—st malum pâ—ccatum superbiae Ibid. 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 affection 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 nâ—t ye called Rabbi for one is your Master even Christ Neither be ye called Master for one is your Master even Christ All Masters of Scholars were now become learners of Christ And the Apostles themselves to whom these commands were directed though under Christ they were the greatest Masters or Teachers of all the world 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 sigures the Prophets in predictions and promises And this was all the light the Church enjoyed until John came and he more clearly pointed out the 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 sounds of the word Christ But John was vox verbi the very voice of the Word that 's his style Mat. 3.3 The voice of one crying in the wilderness The Law and the Prophets were as dim glimmering tapers but John was a burning and a shining light Joh. 5.35 And this because he was nearest unto Christ the Sun of righteousness and fountain of all divine illuminations from whom all the Prophets derive their light as the Moon and the Stars do from the body of the Sun which is the fountain of light material 3. And as the light of the Moon and of the Stars gives way to the light of the Sun when it arises Moyses Elias significam legis prophetarum oracula in Domino complâ—ta Gloss ord so the light of the Law and of the Prophets gave way unto Christ when he who is
presume to intermeddle with preaching or unfolding the mysteries of the Gospel 'T is recorded of the great St. Basil and Nazianzen that after their long studies in saecular learning Russin Lib. 2. cap. 9. they continued for the space of thirteen 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 Andr. 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 it the desire of instruction Wisd 6.17 Come unto me all ye that be desirious 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 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 Pura erit intentio si in omni actione aut honorem Dei aut militatem proximi aut bonam consciâ—ntiam conscientiam quaeramus Bern. serm par free from partialities prejudices and prepossessions free from pride covetousnesse ambition emulation and all base carnal and worldly ends and interests denoted by the singleness of the eye Mat. 6.22 which is generally interpreted to be purity of intention in all our studies and endevours
day The holy Scriptures or in the language of the text according to some interpretations the word of prophesie is as 't were those beams which are displayed from Christ the light of the world for our illumination and guidance in the paths of grace and truth unto the mansions of glory and peace eternal Thy word is a light Psal 119. And all they who enjoy this word of prophesie in the right understanding and conscientious practise thereof are therefore termed children of the light and of the day not of the night and of darknesse 1 Thess 5.5 But assuredly what ever seduced persons may falsly gather from this text whosoever shall neglect or contemn the use of this light or obscure the same by false glosses and mis-interpretations must read the Apostles words backwards and become children of the night and of darknesse and not of the light and of the day But yet as the light of a candle is useless when the Sun ariseth so the light of Gods Word for our direction in the way of grace shall cease when the light of glory shall once arise and the day-spring of eternity appear when we shall be united unto Christ not by faith but by vision when we shall no more see him and enjoy him in his word and ordinances through a glasse darkly but face to face plainly and fully be made partakers of him But in the mean time whilest we live in this darksome place of the world darkned by ignorance and error by sinfulness and manifold temptations thereunto he that will not walk in darkness not knowing wither he goes must make use of Gods holy word for a light unto his feet and a lanthorn unto his pathes Against the use of humane learning by the preachers of the Gospel is alledged 1 Cor. 2. 1 c. 1 Cor. 2.1 2 4. And I brethren when I came to you came not with excellency of speech or of wisdome For I determined to know nothing but Christ and him crucified And my speech and my preaching was not with the enticing word of mans wisdome but in demonstration of the Spirit and of power The Apostle in this place takes not away the use of humane learning because himself in other places makes use thereof he had his books and writings which he commanded to be brought unto him 2 Tim. 4.13 he read the Greek Poets which he quotes Act. 17.28 Tit. 1.12 He commands Timothy to give attendance to reading 1 Tim. 4.13 and to study 2 Tim. 2.15 But amongst these Corinthians at the first he declined the use of his humane learning not drawing his arguments from natural reason and probable discourses out of Philosophy guilded with curious quaint and rhetorical expressions which he cals the enticing words of humane wisdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 probable arguments or perswasive discourses this was not the way he went to convert these Corinthians but by the demonstration of the Spirit and power i. e. He proved Christ to be the Saviour of the world 1. By the demonstration of the Spirit Shewing that the holy Spirit 1. did speak and foretel in the Law and in the Prophets of Christs coming into the world and of his doings and sufferings for our salvation 2. That he both visibly descended on him and audibly bare witness to him in a voice from heaven saying This is my beloved Son c. 3. That he both visibly and audibly descended upon his Apostles also and endued them with extraordinary gifts and through their ministery also he descended upon others that were converted by them Thus S. Paul preached Christ to these Corinthians by the demonstration of the Spirit And 2. Of Power also viz. The power of miracles curing diseases speaking with tongues these were the topical arguments wherewith he perswaded them to become Christians And the reason hereof he gives vers 5. That your faith might not stand in the wisdome of men but in the power of God i.e. That the grounds of your belief in Christ might not be the perswasions and allurements of men how wise soever but such as God himself made use of In a word his meaning in this place is that he preached unto them plainly and not Rhetorically and the arguments he used were demonstrative and divine not probable and humane only But 1. We may not hence gather that S. Paul did alwaies decline the use of Rhetorical and Philosophical wisdome in his preaching but such was his great wisdome that his preaching was according to the conditions and capacities of his hearers sometimes more plainly sometimes more elegantly and mysteriously using sometimes divine and sometimes humane sometimes demonstrative and sometimes probable arguments and perswasions He fed the babes in Christ with milk as here Vers 2. I determined to know nothing among you but Christ and him crucified but the more perfect and grown up in Christ he fed with stronger and solid meat as vers 6. Howbeit we speak wisdome among them that are perfect And 2. when his preaching was most plain it was not devoid of learning both divine and humane 't was not without order method proper and pertinent expressions like the upstart intruders into the ministerial office now a daies who to avoid as they pretend the enticing words of mans wisdome speak not forth the words of truth and soberness but rove and ramble about many points in Divinity which rightly they understand not heaping together variety of texts and Scripture expressions without either order or right application as if to spend an hour or more in a rude and zealous delivery of religious nothings were to avoid the enticings words of mans wisdome and to preach in the demonstration of the Spirit and of Power 1 Cor. 2.14 But the natural man receiveth not the things of the Spirit of God neither can he know them because they are spiritually discerned Animalis homo est qui babet intellectum affectam depressos ad sensibilia Lyra. but he that is spiritual judgeth all things whence all Enthusiasts and pretenders to the Spirit most presumptuously arrogate to themselves an un-erring judgement in all spiritual and divien things vilifying all other persons besides themselves be they never so learned or pious as blinde and ignorant under the notion of matural men whose presumption in the wresting of this text and the true meaning thereof will appear by considering 1. What is meant by the natural and spiritual man 2. And what by the things of the Spirit of God For the first the natural man is such a one whose understanding and affections soar no higher then outward sensible objects So that there are two kindes of natural men 1. One who is meerly natural in respect of the understanding of his minde And 2. Another who is natural in respect of the manner of his life Of the 1. sort were the heathen Philosophers of old who received not the things of the Spirit of God but accounted them as foolish idle and ridiculous
into sinfulnesse and vice 3. And so nearly and entermixedly are the acts of the understanding enterwoven with those of the will and affections that the corruption of the one doth ever corrupt and vitiate the other So that as sinfulness on the one hand clouds the judgement and is ever productive of errors in the understanding so an erroneous Judgement on the other hand is ever fruitful in the production of sinful acts and habits 4. Hence it comes to passe by necessary consequence the just judgement of God concurring that the great and crying sins of our Nation have produced so many great and dangerous overspreading errors amongst us For the broaching and belief of lies as 't is in it self a sin and the fruitfull dam of many sins so 't is also by the just judgement of God a punishment for sin which is affirmed 2 Thess 2.10 11. Because they received not the love of the Truth that they might be saved For this cause God shall send them strong delusions that they should believe a lie 5. The love of the Truth is not received so as to be effectual unto salvation three waies 1. When we do not acquiesce and rest in it but fondly doat upon new Lights and new Revelations as if the truth of Christ revealed were imperfect and defective 2. When we do not practise and live according to the truth having a form of godlinesse in the doctrinal knowledge and discourse of the truth only but no power in the conscientious practise thereof 3. When we do not persevere either in the profession of the true Faith or practicall obedience thereof 6. When any of these waies the love of the truth is rejected the guilt of so great a crime most justly provokes the Almighty to permit holy Truth to be poysoned with lies and doctrines of Devils And in this respect God himself affirms him self to be the author not actively but permissively of all delusions as Ezek. 14.9 If the Prophet be deceived when he hath spoken a thing If the Lord have deceived that Prophet which God doth most justly for the sinful disobedience of the people for this is no other saith Hierome Hier. in lâ—c but what is agreeable to that threat Luk. 26.27 28. If you will not hearken unto me but walk contrary unto me then will I walk contrary unto you in fury c. There being nothing that God inflicts more contrary to the happinesse of a people then the infatuation of their Priests and Prophets Haeretici veris catholicis membris Christi malo suo prosunt dum Deus utitur malis bene diligentibus eum omnia coopâ—rantur in benum Rom. 8. But as all things work together for good to them that love God so do Heresies and errors also The which as they are for evil by the infatuation of the wicked so they are for good also in the further illumination and sanctification of the Righteous Nor would the supreme goodnesse ever suffer the evill of Heresie or any other evill to be but that he full well knows how to bring good out of evill 8. That we may then attain those good ends for the which God permits Heresies amongst us and avoid the evil of infection and infatuation thereby or according to the same Father Aug. Ut quisque sic carpet botrum ut caveat spinas ex luto aurum colligat That every one may so pluck the fruits as to avoid the thornes and gather the gold of sound doctrine out of the mire of filthy Dreams and delusions 't will be necessary seriously to weigh and consider 1. The nature of Error Heresie and Schism with the general heads hereof 2. The danger of being infected thereby 3. The ends for which God permits them 4. To observe such rules and receive such directions as may by divine assistance keep him free from infection by them Of ERROR HERESIE and SCHISM CHAP. I. Of Error in general 1. EVery man by nature is as prone to Error as to sin the understanding being as well clouded as the will and affections corrupted by the fall of Adam Our first parents out of a sawcy presumption affecting to know what they ought not involv'd themselves and all their posterity in blindness and ignorance of what they ought to know The body of man being subjected to natural corruption and mortality subjects the soul whilest 't is imprisoned therein to a spiritual corruption also through ignorance and error For the corruptible body saith the wise man presseth down the soul and the earthly tabernacle weigheth down the minde that museth upon many things and hardly do we guesse aright at things that are upon earth In is â—llo errore non hunanitatis sed Deitatis selum est Aug. serm ad fâ—ati in erem and with labour do we sinde the things that are before us and the things that are in heaven who hath searched out Wisd 9.15 16. So that not to be ignorant and not erre in the points and particulars of heavenly truth is not humane saith the Father but the sole prerogative of the divine nature 2. There is a threefold ignorance wherewith all the minds of men are naturally clouded 1. To be ignorant of what is necessary to be known 2. Not to know what is necessary and expedient for us agreeable to our persons callings breeding and the times wherein we live 3. When through a corrupt and depraved disposition of minde we mistake falshood for truth and darkness for light and this whether in bare opinion or else of set purpose and setled determination The last of these is the most sinful ignorance and that which properly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is called Error whereunto that woe belongeth Isa 5.20 Wo unto them that call evill good c. 3. In many things we offend all Jam. 3.2 And this not only by iniquity in life and action but also by error in judgement opinion But as God of his great mercy through the merits of Christ imputes not unto us those sins which through natural frailty and meer infirmity daily and hourly invade the innocence of the soul i. e. if with an humble lowly penitent and obedient heart we confesse them and unfeignedly beleeve in Christ for the pardon of them so neither doth he impute those errors of our judgements which are of smaller consequence whilest they infect not the will and affections so as obstinately and perversely to persevere therein A bare and naked error in the understanding only is rather an infelicity then a crime 't is the obstinacy of the will the animosity and perverseness of the affections in cleaving to the mistaken conception of the understanding that renders the mistake a sinful and diabolical error for saith the Father Aug. de verbis Apost serm 22. Whilest we do but erre we are but like our selves frail mortal men whose thoughts are miserable and whose devices are but uncertain but when through animosity and perversness we
Church maintained 1 Cor. 13.7 2. To be with all obedience prepared in heart to assent to the Dictates of the Church whether universal or particular that are agreeable to such revealed Truths Mat. 18.17 3. To judge charitably each of other accounting all such for our Christian brethren who profess this same Christian faith and are of this Christian minde and spirit Col. 2.16 4. To sympathize in each others affections which includes several particulars as 1. To sorrow for the sins and errors of others 2. To condole in the sufferings of others or to weep with them that weep Rom. 12.15 As also to congratulate the prosperities of others or to rejoyce with them that rejoyce which enjoynes also 3. To rejoyce as do the Angels of heaven at the conversion of a sinner or any misguided soul from the errors of his waies Luk. 15.7 5. To pray for the growth and perseverance of all holy and orthodox persons in faith and obedience and for the conversion of all profane schismatical and heretical persons and for the reunion of all such to the Church as are divided from it 1 Sam. 12.23 Psal 122.6 1 Tim. 2.1 6. To hold communion in our desires and affections with all such as are divided from us in perswasion and judgement and by all means to endevour an external communion with them according to our several powers and in our several places and offices Gal. 6.1 The external communion consists also of several branches As 1. In the oral confession of the same Creeds or Symbols of Christian Faith Rom. 10.9 10. 2 Tim. 1.13 2. In the participation of the same Sacraments 1 Cor. 10.16 3. In the admission of and submission unto the same Apostolical discipline and government Heb. 13.17 4. In the use of the same Liturgies or publique forms of external divine worship 1 Cor. 1.10 Rom. 15.6 4. Hence by the rule of contraries 't wil appear plainly who is a Schismatique or in what respects the guilt of Schism is contracted 1. He is guilty of Schism who withdrawes his assent from the doctrine of Christ and his Apostles either as 't is by the Church universal professed or else as 't is exprest by the doctrine and establisht by the Lawes of that particular Church whereof he is a member whilest this particular Church opposes not the doctrine of the Church Catholique for when any particular person shall in any point of faith oppose his private opinion against the publique judgement of the Church this is not only Schism in him but such a branch of Schism also as coincident with Heresie whereof before 2. He who shall limit the Church of Christ to his own particular sect or fraternity saying we are the Church we are the elect and people of God Recepimus pro misstones dâ— universalitate ecclesiae toto mundo diffusae si ergo angelus de coelo tibi has premissiones tenenti diceret Dimitte Christianitatem totius orbis tene partem Donati anathema esse deberet quia ted toto praecicidere in partem contrudere conaretur alienare à promissis Dei Aug. Epist 165. and all who joyn not in communion with us are cast-awaies and out of the State of salvation he is guilty of Schism in that he cuts off the main body of Christian people or rather cuts off himself and his own fraternity from the main body of Christs holy Catholick Church So the Donatists of old limited the Church of Christ to their own sect and the confines thereof to that part of Africk where they inhabited contrary to the promises of God who hath given unto Christ the heathen for his inheritance and the uttermost parts of the earth for his possession Psal 2.8 Gen. 22. In thee shall all the nations of the earth be blessed whereupon the Father infers since we have the promises of God concerning the universality of the Church to be diffused and spread over the face of the earth if therefore an Angel from heaven should say unto thee Forgo thy relation to the Catholick Church and be of this or that particular Church or sect which saith we and we only are the Church and people of God he ought to be accursed because he hath endevoured to cut thee off from the whole and to limit thee to a part and thereby by to alienate thee from the promises of God in Christ Jesus A third branch of Schiâ—m necessarily depends upon and flowes from the second And this is rashly to judge and uncharitably to condemn the Churches or societies of our Christian brethren so the Montanists perswaded their followers to speak evil of the universal Church where ever spread over the face of the earth and not only to deny thereunto all reverence and esteem Euseb eccl hist l. 5. c. 16. but also in no wise to joyn with them of this kinde of Schism are all such guilty who refuse to joyn with their Christian brothren in the publique service of God under pretence of separating from the wicked of the world who with the proud Pharisee in the Gospel presumptuously justifie themselves and their own Church and faction and unjustly condemn all others Luk. 18.9 who are so pure in their own eyes as to say to others Verè existimemus posse aliquid esse occultum in alio quo vebis superior sit etiam si bonum nostrum quo illo videmur superiores esse non sit occulium Aug. de verbis Apo. ser 21. Stand by thy self come not neer to me I am holier then thou Isa 65.5 little esteeming the exhortation of the Apostle Phil. 2.3 Let nothing be done through strife or vain glory but in lowliness of minde let each esteem other better then themselves For saith the Father hereupon There may be those secret and hidden vertues in others whereby they do excell thee though that whereby thou doest seem to excell others be not secret but apparent 4. To have no Christian sympathy or fellow feeling either of the sins or sufferings of our Christian brethren is a fourth branch of Schism For as in the natural body if one member suffer all the members suffer with it or one member be honoured all the members rejoyce 1 Cor. 12.26 And the reason is given vers 25. That there should be no Schism in the body but that the members should have the same care one for another So it is in the mystical body of Christ as it followes vers 27. Now ye are the body of Christ and members in particular That there be no Schism therefore 't is required that we have the same care one for another and according to the same Apostles injunction Gal. 6.2 Bear ye one anothers burdens and so fulfil the Law of Christ who hath borne the burden of our sins and so must we by his Law of charity bear one anothers burdens both of sins and sufferings or else we manifest our selves to be no true members of his mystical body but either
most holy faith whatsoever opinion therefore either opposeth the practise or disanuls the vertuous influence of these holy Christian performances makes void the commandements of Christ infringeth the seales of the new Covenant obstructs the blessed means of grace and must therefore necessarily be false erroneous and destructive to the Truth 2. A second general rule for the avoiding of errors Id tencamus qued semper quodubique quâ—l ab â—mn bus Viâ—c â—ir c. 3. is That in these and in all things that relate to Religion we suspect every opinion that is new and strange to be false and erroneous for 't is a certain and infallible rule That what is most ancient and generally received is most true For God who is the fountain of Truth is immutable Jam. 1.17 with him is no variableness nor shadow of turning And holy Truth being a celestial ray displayed from his sacred Majesty must needs be like unto him ever constant to it self and not liable to alteration That we may be guided in the waies of Truth hear what counsel the holy Ghost in this respect gives unto us Deut. 4.32 Aske now of the daies that are past which were before thee from the day that God created man upon earth c. and Joh 8.8 9 10. For inquire I pray thee of the former age and prepare thyself to the search of their Fathers For we are of yesterday and know nothing Shall not they teach thee and tell thee And Jer. 6.6 Thus saith the Lord stand ye in the waies and see and for the old paths where is the good way and walk therein and ye shall finde rest for your fouls But they said 't is the saying of all Heretiques and Schismatiques we will not walk therein we are for new waies new lights and new revelations we have itching ears and these must be scratcht with new doctrines till the scab of Heresie arise upon the soul your old Doctrines are out of dare they are nauseous and offensive their age and antiquity makes them tedious to our souls 2 Tim. 4.3 4. thus sound doctrine will not be endured because men have itching ears and therefore they shall be tutned away from the truth and shall be turned unto fables and lies But Catholicorum hoc fere proprium c. Vinc. liâ— in It is the prophesie of all holy Catholick good Christians to hold fast the Doctrines deposited and committed by the Apostles first to the ancient fathers of the Church and by them transmitted to all posterity Hier. in loc 1 Tim. 6.20 Cum Galatae falsis Prophetis auditis nausea quodam veritatis adfecti catholicae doctrinae manna revomentes haereticae novitatis sordibus oblectarentur ita se Apostolica exercuit authorit as ut summa cum veritate decerneieâ— â—iceâ—nos aut angelus de coelo c. Vino c. 12. O Timothy keep that which is committed to thy trust avoiding profane and vain bablings profane and vain because new and strange Quae à me non audisti saith S. Hierâ—me Doctrines which the Apostles delivered not Nay if they should deliver any doctrine strange and new or if an Angel from heaven should do it the Apostle hath said it and said it again Though we or an Angell from heaven should preach any other Gospel then that you have received let him be accursed Gal. 1.9 Let that therfore abide in you which ye have heard from the beginning if that which ye have heard from the beginning remain in you then shall ye also continue in the Son and in the Father 1 Joh. 2.24 And this same rule is again prescribed 2 Joh. 6. and the reason is given vers 7. Because many deceivers are entred into the world q. d. the way not to be deceived is to hold fast what you heard from the beginning and to walk in it Thus the Nicene Fathers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hold fast the old doctrines and usages of the Church And this was ever the cry of the Church Mos antiquus obtineat let antiquity be the judge what is true and what false He therefore that will not headlong himself into Heresie must not be new fangled in his Religion not affecting novelty but stick close to antiquity Nil novandum nisi quod traditum est Nos religionem non quâ vellemus ducere sed quâ illa duceret sequi oportet Vinc. adv Haer. c. 9. Discamus hoc esse proprium diaboli artisicium si non potest nocere persequendo destruendo hoc facit corrigendo aedisicando Luc. de refut Haer. receiving nothing for truth but what was first received by our ancestors and delivered from one generation to another by continued succession from the times of the Apostles For we must not follow Religion saith the Father which way we would lead it but what way Religion leads us 3. To avoid errors in Religion we must beware of extremity in opposing errors 'T is an ordinary piece of cunning in the devil as Luther hath observed that whom he cannot hurt by persecution and affliction he hath ruin'd in the way of correction aedification and reformation Thus by sad experience we have seen almost an extirpation of Religion under the notion of Reformation a blinde zeal of reforming errors hath deformed the truth it self and in stead of paring the nails hath cut off both the hands and feet of Christs spouse the Church Thus in opposition to Prelacy we have run into Anarchy and in crying out Popery popery we have cryed down many necessary Truths and banisht all decency and order in divine worship together with all Ecclesiastical Discipline and government from amongst us Thus also a pretended purity to separate from sinners hath caused many to separate from people more righteous then themselves and whilest they have presumptuously thought to leave the wicked of the world they have left their religion behinde them according to the old proverbe making a great deal more hast then good speed That therefore our much forwardness in opposing one error may not headlong us into another and our zeal to truth over-run and trample it under foot we must remember that this zeal is to be tempered ever with meekness of wisdome Quia quos im plet omnes columnae simplicitate mansuetos igne zeli ardentes exhibet Gal 6.1 therefore the holy Ghost descended on our Saviour in shape of a Dove as well as on his Apostles in likeness of fire to denote unto us that we are as well to be endued with the meekness and innocence of a dove as with the heat and fire of zeal that as by the one we are quickned and enlivened unto piety so by the other we may be tempered and qualified to keep within the limits of truth and sobernesse 4. That we beware of opposing one part of religious truth against another and of disjoyning those things which God hath joyned together e. g. God hath joyned faith and good works as the