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
those smaller errors and mistakes wherewithall through ignorance or misperswasion the understandings of many good men are infected might by the opposition of Heresies be cleared and done away and the chaffe by the fan of temptation be winnowed and sifted from the purer grain so saith an ancient Father of the Church Datam scimus Sa anae potestatom ut servos Christi â—…ibâ—…ret ut quod de triâ—… invenâ—… pâ—ssiâ—â—…rreis Jung retur quâ—d de his aed igâ—…um alimenta transiret Anacleti epist We know that power is given to the Devil to winnow and sift the servants of God that what is found to be sound and good wheat might be gathered into the barn and carefully treasured up in the stedfast belief thereof and what proves but chaffe and fit for the fire might be shaken off The inundation of herefies being one of those fiery trials whereby every mans work shall appear whether it be geld silver and precious stones to be continued or whether no better then wood hay and stubble which too often is built upon the same foundation with the other and to be consumed 1 Cor. 3.11,12,13 2. Heresies are permitted to scoure off the rust of idleness sloth negligence and carelesness in matters of faith they render all careful and conscientious Christians more diligent in sifting and searching out the truth and more careful also of what they hear and of what they receive for truth according to those several commands given Beware of false Prophets Mat. 7.15 Take heed how ye hear Luk. 8.18 And take heed what ye hear Mark 4.24 Try all things and held fast that which is good 1 Thess 5.21 And beleeve not every spirit but try the spirits whether they be of God or no 1. Joh. 4.1 Therefore many false Prophets and false spirits there are and heretical assertions are interwoven with the Articles of the true faith that we might not grow dull and stupid and negligent and idle but be industrious vigilant and wary having our senses exercised to discern both good and evil and our understandings polished through the many exercitations and oppositions of untruths Because God would not have his servants without judgement saith Chrys Hâ—… 19. in Mat. 7. not to be able to discern betwixt light and darkness therefore he sends them temptations and because he would not have them to perish through ignorance and negligence therefore he commands them to beware 3. For the exercise and trial as of our sincerity so of our courage and spiritual sortitude in the opposition and resistance we make against the assaults of Heresies is another end why God permits us to be assaulted by them there is no greater sign of our sincerity in the love and service of God then by being stedfast in his covenant Psal 78.37 one chief and principal part of which covenant is stedfastly to believe all the Articles of the Christian Faith from the which there is no man that loves the Lord with all his heart can be induced to swerve or go astray nor can all the machinations of the Devil or any sinful lusts of the world or of the flesh in this respect prevail against him For he that is verè pius est verè fortis True and sound piety never wants courage to defend the Truth and true courage through divine assistance is ever accompanied with constancy and victory over all temptations This is commanded Deut. 13.1 If there arise a false Prophet thou shalt not hearken to the words of that Prophet And the reason is rendred why such should arise and why thou should not hearken unto them vers 3. For the Lord your God proveth you to know whether you love the Lord your God with all your heart c. q. d. If you truly love the Lord it will appear by the opposition to whatsoever does corrupt or deprave the waies of his worship God sends not temptations that we should hearken and yeeld unto them but that our love to him might appear by our resistance and vanquishment of them And our weapons in this spiritual warfare are fervent importunate prayes arising from a true sincere and sound piety and devotion of soul The Lord is nigh unto all them that call upon him to all that call upon him in truth He will fulfil the desire of them that fear him he also will hear their cry and will save them Psal 145.28,29 He will save them out of the windings and subtil waies of error and deceit who truly love and fear him and in the sincerity of their souls call upon him For God is faithful and will not suffer you to be tempted above that you are able but will even give the issue with the temptation that they may be able to bear it 1 Cor. 10.13 Vel cadere non sinit vel à casu erigit Gloss in loc either God suffers not the righteous to be moved Psal 55.22 Or if he fall yet shall he rise again for the Lord upholdeth him with his hand Qui tentanti dat licentiam tentato dat misericordiam The same God who suffers the tempter supports the tempted also and against the temptations of false Prophets upholds the true faithful soul that loves the Lord his God with all his heart with all his might 4. As our love to God so our love to our neighbour also is exercised and tryed by the permission of Heresies amongst us And this 1. By our readiness to instruct the ignorant and strengthen the weak that they be not seduced and ensnared by them Rom. 14.1 Him that is weak in the saith receive ye but not to doubtful disputations 2. Before endevours in the use of all possible means to bring into the way of Truth all such as have erred and are deceived proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 3. By your prayers for them that God would open their eyes to understand the truth and relinquish their errors that they may be converted and be healed Jam. 5.16 Praying one for another that ye may be healed 5. For the exercise of our patience and meekness For all Heretiques and Schismatiques whatsoever do generally and for the most part assume to themselves to be the only Church and people of God and all others besides themselves to be reprobates and castawaies whom therefore where they have power they constantly persecute and afflict and where outward power is wanting they shew their inward malice by bitter railings revilings and uncharitable censures and condemnations of them All which God permits for the exercise of our patience meekness and Christian moderation that being reviled we revile not again not rendring evill for evill nor railing for railing but contraniwise blessing and earnestly praying for their conversion who as earnestly wish for our confusion and this both according to the command and example of our blessed
the text being of himself not able to understand without an interpreter question 3 Shew me by the Scripture who ever was made a Minister of Christ that was called of men Master answer The Prophets and Priests under the Law were termed Fathers and such as were bred under them to be made capable of that function as young Scholars are now in Oxford and Cambridge to be capable of the Ministry were termed the Sons of the Prophets 2 King 2.12.15 under the Gospel besides the titles of Apostles Prophets Evangelists ordinary or common Ministers are termed Doctors Pastors Shepherds of souls which are terms of more eminency and respect then Master Sir or the like and what else is meant by the Masters of the Assemblies Eccles 12.11 but the Pastors and Teachers of the people assembled in the service of God Masters is a title of civil respect and honour and we are commanded not only in general to Rom. 13.7 give honour to whom honour is due but particularly to pious and painful Ministers 1 Tim. 5.7 Let them be counted worthy of double honour that labour in the Word and Doctrine Now as on the one side it is a Gospel duty to give titles of honour to whom they are due so on the other side it is a Gospel sin to affect titles of honour through pride vain-glory and popular applause Nor was it a sin in the Scribes and Pharisees to be called Master but because they Mat. 23.6,7 loved to be called of men Master Master their vain-glorious affectation of the title was their offence and of this no man can taxe us but only God who knoweth the heart question 4 Shew me by the Scriptures when ever the Ministers of Jesus Christ took tithes of the people or augmentations for preaching of the gospel answer That the Priests under the Law received Tithes and that God commanded the people to pay tithes unto them you cannot be ignorant 1 Cor. 9.13,14 Know you not saith the Apostle that they which minister about holy things eat of the things of the Temple and they which wait at the Altar are partakers with the Altar Even so also hath the Lord ordained that they which preach the Gospel should live of the Gospel Even so must the Ministers of the Gospel be maintained as were the Priests under the Law and that was by Tithes and offerings Luk. 11.42 Wo to you Scribes and Pharisees hypocrites for ye tithe mint and rue and all manner of hearbs and passe over judgement and the love of God these things ought you to have done mark that and not leave the other undone Whence you see that to take and pay tithes is no other but what ought to be done and the fault cryed wo against was the neglect of judgement and the love of God question 5 Shew by the Scriptures and what Scripture have you which speaks of the Word two Sacraments which you tell the people of and deceive the simple answer We confesse the word Sacrament is not in the Scriptures but the holy actions which we call Sacraments are positively and expresly commanded there The first Sacrament of Baptism is commanded Mat. 28.19 And for the other Sacrament of the Lords Supper the words of institution expresly command us to observe it Mat. 26.26,27 Take eat do this And sure we do not deceive the people when we tell them of no other things but what Christ himself commanded both us and them to observe But you do deceive your own soul and the souls of those simple people you converse withall whilest you deny and oppose your self against the very expresse commands of our Lord. question 6 Shew me what Scripture you have which speaks that the Apostles sprinkled Infants answer That the Apostles were commanded to baptize all Nations and that they did Baptize whole Families is clearly exprest in the Scripture Act. 16.33 And surely children are a part of all Nations though you should say there were no Children in those families that were Baptized which is a thing very hard and improbable to affirm But further for Childrens Baptism we have several grounds out of the Scriptures 1. Children under the Law were circumcised and Circumcision was Rom. 4.11 the Seal of the righteousness of faith as Baptism is now for other external visible seal of our admission into the Covenant of Grace we have not commanded in the Scriptures or practised in the Church of Christ And that this seal of Baptism both outward and inward must passe upon all before they be admitted actual members of Christs spiritual Kingdome here which is the way to his eternal Kingdome hereafter our Saviour expresly teacheth saying Joh. 5.3 Except a man be born again of water and of the holy Ghost he cannot enter into the Kingdome of God 2. That children are of the Kingdome of God and to be admitted unto Christ himself expresly affirms and strictly charges all men not to oppose it saying Luk. 18.15 Suffer little Children to come unto me and forbid them not for of such also is the Kingdome of God If they must come unto Christ we must not stop up the way against them by denying them the seal of admission And if the Kingdome of God belong unto them surely the priviledges of the Kingdome also whereof Baptism is one 3. That Infants are in some measure capable of the Spirit of God is manifest from the example of the Prophet Jeremiah Jer. 1.5,6 and of John Baptist Luk. 1 66,80 And if they be capable of the inward Baptism which is the holy Ghost much more of the outward which is water for can any man forbid water saith Peter in the like case that these should not be Baptized which have received the holy Ghost as well as we Act. 10.47 4. That children are capable of being received and admitted into the Kingdome of Christ himself doth intimate saying Except ye receive the Kingdome of God as a little Childe ye shall not enter therein so that receive it they may though they know it not For as the sin of the first Adam is imputed to children and they are defiled therewith though they understand it not so the righteousness of Christ the second Adam may be and we believe is by Gods secret and unknown way communicated to Infants though they know it not As to men born deaf and fools and such as are not capable of understanding for to such God forbid we should deny the mercies of God through Christ question 7 Shew me what Scripture you have to stand praying in the Synagogues before Sermon and after and whether the Apostles did so answer That we are both to pray and preach the Gospel there are so many Scriptures to prove that I need not name any and we pray both before and after Sermon because 1. We are commanded to pray continually 1 Thess 5.17 2. Because prayer is the more chief and principall part of Gods service for it is written My house shall be called the house of
High-priests and Pharisees to take counsell against our Saviour to put him to death for say they If we let him alone all men will believe on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Romans will come and take away our place and Nation Joh. 11.48 It was this spirit also that stirred up Demetrius the Silver-smith with the rest of the Crafts-men of the like occupation against St. Paul and his companions and the holy Christian Religion preached by them his Pretence was Religion such a kinde Religion as it was viz. Lest the Temple of the great goddesse Dianu should be nothing esteemed and her magnificence whom Asia and all the world worshipt should be destroyed but this Religion was blown by the winde of his own worldly ends his profit his gain which he got by making silver shrines for Diana was in danger to be lost and therefore it was now time for to stir not so much for the maintenance of her honour as his own profit Act. 19.27 Act. 19.27 And 't is this spirit of the world that possesses the greatest part of the world generally and for the most part men measure and square out their Religion by the rule of their profit or pleasure or preferment or credit and esteem amongst men or indeed at the best by the rule of self-preservation so far perhaps they will sail by the winde of Gods Spirit as the Sea of this world is calm peaceable pleasant and the navigation gainful or at least not chargeable but if any tempest arise any gusts of trouble or opposition against the truth blow in the face of its professors if any dammages or dangers pursue them in their course they presently tack about and will sail no longer by the heavenly winde of God but by the earthly winde of their own worldly ends and interests not by the winde which blows from heaven but by that which ariseth out of the caves and hollows of an earthly minde Jam. 1.6 2 Sam. 24.24 suffering themselves by this wind to be tossed to and fro and driven to be of this or that or any Religion that shall cost them nothing nothing of charge trouble or danger ebbing and flowing in this worlds vast sea as the tide either of prosperity or adversity danger or security makes for or against them But this surely is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the Apostles for they finished their course over the troublous sea of this world to the celestial Canaan by sayling in all weathers encountring all oppositions and passing through all storms that met and opposed them In afflictions in necessities in distresses in stripes in prisons in tumults in labours by watchings by fastings c. 1 Cor. 6.4,5,6 1 Cor. 6,4,5,6 And yet in all these difficulties still faith the father Aug. The yoke of Christ is easie and his burthen light nay there is ease peace and comfort to the soul in the midst of all the troubles dangers wants or necessities that can in this life encounter us whilest the holy Ghost secretly by his comforts both cheers our spirits and fils the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity CHAP. IX Of the Tryal of Spirits general 3 SInce then that grand malignant Spirit the enemy of our salvation working by these two Familiars mans own deceivable spirit and the spirit of the world doth thus many waies counterfeit poyson pervert and consequently obstruct impede and overthrow the workings of the Spirit of grace as an Antidote against this poyson of the serpent and that his countermines prevail not to the subversion of our souls we must make use of that friendly admonition of the Apostle never so necessary to be observed and practised as now 1 Joh. 4.1 Dearly beloved beleeve not every Spirit but try the spirits whether they be of God or no for many false Prophets are gone out into the world The admonition is twofold First negative Beleeve not every spirit Secondly positive Try the spirits and there is one general reason given for both because many false prophets are gone out into the world He then that shall be so credulous as to give heed to every one that pretends to the Spirit of truth and under that pretence treats of holy and spiritual things and shall not first by the rule of truth examine and try such things and persons shall be sure to have lies and errors obtruded upon him under the dresse and attire of Truth because there ever was and ever shall be by Gods permission and the Devils suggestion false Prophets or false Teachers in the world and yet as fair and great pretenders to the truth as the very true patrons and promoters thereof such there were ever in the Church of God both under the Law of old 2 Pet. 2.1 and under the Gospel anew 2 Pet. 2.1 But there were false Prophets also among the people even as there shall be false Teachers among you which privily shall bring in damnable heresies even denying the Lord that bought them and shall bring upon themselves swift destruction And 't were well if the poyson spread no further so that others were not infected therewith also but so nauseous is Truth to the mindes of men for its age and antiquity and so acceptable are Lies and Errors for their novelty that these false Teachers never fail of many disciples and followers so it followes vers 2. 2 Pet. 2 1. And many shall follow their destructions by whom the way of truth shall be evil spoken of First then beleeve them not follow them not be not cousen'd by their fair pretences so as to be infected with their false doctrines 'T is our Saviours own command Mat. 24.23 Mat. 24.23 If any man shall say unto you Loe here is Christ or Loe there beleeve it not for there shall arise false Christs and false Prophets and shall shew great signs and wonders so that if it were possible they should deceive the very elect But that being forewarn'd ye may be arm'd against their delusions Behold I have told you before Wherefore if they shall say unto you Behold he is in the desert go not forth Behold he is in the secret places beleeve it not The same care and caution was commanded by God to his people under the Law Deut. 13 1. If there arise among you a Prophet or a Dreamer of dreams and give thee a sign or a wonder Vers 2. and the sign and the wonder which he hath told thee come to passe saying Let us go after other Gods which thou hast not known and let us serve them 3. Thou shalt not hearken unto the words of the Prophet or unto that Dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul From whence
from the false collections which Euthusiastical persons gather from them two things must be explained 1. What is meant by Christ being in us 2. What by the Spirit which he hath given us For the 1. By Christ being and abiding in us is meant that communion which all faithful souls have with Christ whereby they derive from Christ as branches from the vine the sap of nourishment and growth in Grace and obedience here unto the hopes of eternal Glory hereafter Joh. 15.4,5 Abide in me and I in you as the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me I am the vine and ye are the branches c. But this mutual inhabitation of Christ in us and we in Christ is not * Nostra ipsius conjunctio nec miscet personas nec unit substantias sed affectus consociat confoederat voluntates Cypr. de coen dom saith the Father a mixture of his person with ours nor of his substance with our substance for so the blasphemous conceit of being equal with Christ must needs follow but 't is the consociation of our affections and confederation of our wils with the holy desires and blessed will of our Lord And thus Christ abideth in us by our obedience to his doctrine and conformity to his example both in the affections of our hearts and the actions of our life therefore he saith Joh. 15.7 If ye abide in me and my words abide in you c. and vers 10. If ye keep my commandements ye shall abide in my love even as I have kept my Fathers commandements and abide in his love In like manner the being of the holy Spirit in us is not to be understood of his personal being but of the being of his graces in our hearts which render us of such a gracious and holy disposition of Spirit as makes us obedient to the will and conformable to the Spirit of Christ who is not only our Lawgiver but also the exact pattern of perfect obedience to the Lawes he hath given us so Phil. 2.5 Let the same minde be in you which was also in Christ Jesus What to be equal with God as some blasphemous Enthusiasts have perverted the text No but the same gracious temper of minde or spirit even the same humility and obedience to the will of God both in life and death so it followes who being in the form of God thought it no robbery to be equal with God yet made himself of no reputation and humbled himself and became obedient unto death And whosoever by the influence of Gods holy Spirit hath this gracious temper of minde or Spirit wrought in him may be assured that Christ dwelleth in him by his Spirit which he hath given him which makes him conformable to the minde or Spirit of Christ who is as the fountain so the exemplar of all gracious perfections And this is also the meaning of that other perverted text 1 Cor. 6.17 1 Cor. 6.17 He that is joyned to the Lord is one Spirit not that he hath the same essential Spirit with the Lord but being by the mystical bands of holy faith joyned unto him by the influence of his Spirit he becomes to be a man of the same Spirit viz. of love meeknesse gentleness goodness holiness patience humility obedience which were graces of the Spirit most eminent in Christ and must be in us also according to our model 2 Cor. 13.5 and measure of reception if we be truly his Disciples That other text alledged by the same purpose 2 Cor. 13.5 Know you not your selves that Jesus Christ is in you except you be reprobates is more generally misunderstood for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are not so rightly rendred in English in you as among you and the meaning is that Christ in his holy Gospel was so evidently present amongst these Corinthians by S. Paul's powerful preaching and the miracles he wrought that if they did not acknowledge it and beleeve in him they must be such senseless obdurate persons as were uncapable of a true saving faith From 1 Cor. 13.11,12 1 Cor. 13.11,12 When I was a childe I spake as a childe I understood as a childe I thought as a childe but when I became a man I put away childish things now we see through a glasse darkly but then face to face 'T is alledged That Scripture and ordinances are useful only in our minority whilest we are babes in Christ but these as childish things must be laid aside when we are grown up to be perfect men and if we will see clearly we must throw away the glasse of the word and ordinances and have our inspection into the things of God more immediately and nearly even by immediate Revelation answer In these words not the different degrees of Grace in this life but the different condition of the state of grace and of glory are compared together being not here taught who have need of the glasse of holy Scriptures and who not but what the best and most perfect of us are in this life in respect of what we shall be in the life to come here we see the things of God through the glasse of his word works sacraments but hereafter more immediately and fully not by way of species image and representation as through a glasse but in a full view face to face Here that we may be united unto God we must use the mediation of Faith Hope and Charity vers 13. Vers 13. Now abideth Faith but hereafter our faith shall be changed into vision our Hope into fruition and only Charity shall remain which being now but a spark shall increase then into a flame which shall never die but burn for ever In the mean time we must make use of those prospectives God hath graciously lent us through which his goodnesse power wisdome are represented to us and if we throw away this glasse or neglect the waies and means of grace and salvation which God hath ordained we must expect either to see nothing at all or nothing but what are the dreams and fond imaginations of means hearts or what is worse the delusions and destructive suggestions of Satan the Prince of darkness The like objection is made from 2 Pet. 1.19 2 Pet. 1.9 We have also a more sure word of prophesie whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day-star arise in your hearts From whence 't is alleadged that the Word of God and his Ordinances are only useful until we get possession of Christ into our hearts and then they are of no further use because Christ by immediate Revelation is all in all to them in whom he abideth answer These words if the context be considered make more against immediate Revelation then any way can be pretended for it for this sure word of prophesie whether it
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
yet not so free as to be freed of all order decency reverence unity and uniformity in the publique service of God but that scrupulous and new fangled souls when they once begin to doubt and then leave the way of truth like travellers that have lost their way wander up and down and are as far if not farther off their journeys end then when first they left the high and beaten road It would be endless to reckon up the several Sects and monstrous Heresies which have crept in amongst us at this one gap first of all viz. The schismatical desertion of that publique form of prayer administration of the Sacraments and other rites and ceremonies instituted and commanded by the Church to be observed by all the obedient sons and faithful members thereof One who hath computed the Heresies which seven years agoe sprung up from that time when the Common-prayer was abolished sayes they have doubled the number of what they were in S. Austins time and in his daies they were very neer fourscore and they are much multiplied since that time and daily do increase for evil men and seducers shall wax worse and worse deceiving and being deceived 2. Tim. 3.13 Nor must we hope for other till the God of all truth and peace be pleased together with his Truth to restore unity and order in his worship whereof for our manifold sins he hath so long deprived us 5. Heresies and Schisms as they are the cursed parents of sin so of judgements also both temporal and eternal as to temporal judgements S. Stephen tels us out of Amos 5.25 That if we make to our selves tabernacles or figures to worship them our punishment shall be to be carried away beyond Babylon Act. 7.43 Babylon saith the Father Aug de civit dei l. 18. est civitas illa confusionis quae indifferenter habet philosophos inter se diversa adversa sentientes That city of confusion which consists of persons of diverse and contrary opinions each to other and that 's the portion of those people that either vent or addict themselves to new opinions the fond imaginations of their own hearts they shall dwel in the midst of perpetual strifes and contentions and the Babylonish confusion of diverse and contrary opinions each to other whereas Gods city the Church is a city that is at unity in it self the blessed inhabitants of which city the members of the true Church are all of one heart and of one minde neither is there or ought there to be in this city as in Babel liberty for every sect-master to set up what imaginations he please without controll for when liberty of conscience produces licentiousness of opinion confusion and disorder must needs ensue and if Babylons confusion goes before the captivity of Babylon will not be far behinde for what else can be the end of confusion through diversity of opinion but ruine and desolation The blessed fruits of unity and concord are peace and prosperity Concordiâ res parvae crescunt and the cursed effects of contentions and variety of opinions are war and destruction Discordiâ maximae dilabuntur The world is full of examples of both kindes therefore is there no one Christian duty whereunto we have more pathetical and zealous admonitions in the Scriptures then this of unity and agreement both in judgement and affection for this our blessed Lord so servently prayed Joh. 17.11,22,23 To this he so frequently exhorteth his Apostles Mark 9.50 Joh 14.27 Qui perversa mente de praeceptis pacis discordiam faciunt justo dei examine ipsi de verbis vitae moriuntur Greg. de cur past Adm. 25. And his Apostles all Christians Rom. 12.4 c. chap. 15.6 1 Cor. 1.10 Now I beseech you brethren by the name of our Lord Jesus Christ that ye all speak the same thing and that there be no divisions among you but that ye be perfectly joyned together in the same minde and in the same judgement so also 2 Cor. 13.11 Ephes 4.1 c. Phil. 1.27 2.2 He therefore saith the Father that through perversness of minde shall out of the precepts of peace and concord create dissension and strife creates death to himself out of the words of life Charity is of the very essence of Christianity the Queen of graces the sum perfection and fulfilling of the divine Law but all the bonds of Christian Charity and therein all the sacred duties we owe both to God and man Quam verò dilectionem eustodit cogitat qui discordiae farore visanus ecclesiam scindit pacem turbat charitatem dissipat Cyp. de unit eccl are infringed and transgrest by contention strife and Schismatical rending and tearing the Church of Christ into factions and parties and what ever piety such persons may outwardly make shew of yet can they not have any true charity saith Cyprian or love either to God in the first place or to their neighbours in the next who endevour not to keep the unity of the Spirit in the bond of peace Ephes 4.3 without which no man shall ever see the Lord Heb. 12.14 And this will yet further appear if we consider 6. That Schism alone without any heretical opinions though these two can hardly be parted cuts a man off from the unity of the Church for 't is an insurrection a being in armes against the Church saith Cyprian Arma contra ecclesiam portat Cyp. de unit eccl And he that is separated from the Church the spouse of Christ is joyned to an adulteress saith the same Father Cyp. ibid. and cuts himself off from all the promises made unto the Church and people of God nor must he think to own God for his Father who acknowledgeth not the Church for his Mother For as the body is one and hath many members and all the members of that one body being many are one body so also is Christ 1 Cor. 12.12 And for this cause saith S. Aug. Aug de correc Donist c. 25. No man can be righteous whilest he stands separated from the unity of Christs body but as any part or member of mans natural body being cut off the body is thereby devoid of the spirit of life so the man that is cut off from the body of Jesus Christ the righteous is thereby devoid of the spiritual life of righteousness though he do retain the shape form and likeness of a true living member and the ancient Father Irenaeus gives the reason further out of 1 Cor. 12.28 In the Church God hath set Apostles Prophets teachers universam operationem Spiritus reliquam Irenae advers Haerd 3. c. 40. all the gifts and graces of Gods holy Spirit are therein dispensed Cujus non sunt participes c. whereof they are not partakers who come not unto the Church to be joyned thereunto but defraud themselves of life by evil opinions and worse actions Vbi enim ecclesia ibi spiritus for where the Church
meritorious death and sufferings of our dearest Lord and Saviour who by his death hath overcome him who had the power of death the Devil and all the spirits and powers of darkness all whose black and mischievous designs and secret insinuations of error and deceit are annihilate and deaded and from them all we have redemption through faith in the bloud of Christ Blessed Lord who hast built thy Church upon a rock and promised that the gates of hell should never prevail against it Behold O Lord how that infernal spirit of error and delusion hath prospered and prevailed amongst us O God the heathen are come into thine inheritance thy holy Temple have they defiled and made thy Church an heap of confusions and disorder We are become an open shame unto our enemies a very scorn and derision to them that are round about us Lord how long wilt thou be angry shall thy jealousie burn like fire for ever O remember not our old sins but have mercy upon us and that soon for we are come to great misery Help us O God of our salvation for the glory of thy name O deliver us and be merciful to our sins for thy Names sake O be gracious to thine inheritance and let not thine enemies any longer devour and tear thy Church into erroneous sects and factions Remove not good Lord thy candlestick the light of thy truth from amongst us but let us ever enjoy the freedome of thy Gospel the food of thy Word and sweet refreshing of thy Sacraments with all the benefits of the communion of Saints So we that be thy people and the sheep of thy pasture will give thee thanks for ever and will shew forth thy praise to all generations And to this end vouchsafe holy Father to give us a right understanding and firm practical belief of all the points of holy Christian Doctrine with an humble conscientious obedience to all thy most holy Lawes inflame our hearts with the most sacred fire of Charity that we persevering in the love and service of thy sacred Majesty and in mutual love and brotherly kindness each to other thy mercy may in the end receive us from amidst the tumultuous waves of temptations to sins and errors in this life to the haven of eternal security and peaceful felicity in the life to come through Jesus Christ our Lord Amen THE END A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D.D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D.D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D.D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D.D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D.D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crook in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D.D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. Wodnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca inusum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8. A discourse of Holy Love by Sir Geo. Strode Knight in 12. The Saints Honey-comb full of Divine Truths by R. Gove Preacher of Henton S. George in Somerset-shire in 8. The Communicants Guide directing the younger sort which have never yet received and the elder and ignorant sort which have hitherto received unworthily how they may receive the Sacrament of the Lords Supper with comfort by R. Gove in 8. A Contemplation of Heaven with an Exercise of Love and a Descant on the Prayer in the Garden by a Catholick Gent. in 12. A Full Answer to a Declaration of the House of Commons concerning no more addresses to the King printed at Oxford 1648. in 4. The Royalists Defence printed at Oxford 1648. 4. Mercurius Rusticus or the Countreymans Complaint printed at Oxford 1648 in 8. A Relation of the Conference between W. Laud Lord Archb. of Canterbury and Mr. Fisher the Jesuite by command of K James fol. Church Lands not to be sold 1647. in 8. The
it is also further observable The reason why God suffers false Prophets to arise viz. for the probation and trial of our proficiency and integrity in the love and service of God for so saith the Father upon those words Aug. for the Lord your God proveth you to know whether ye love the Lord your God with all your heart and with all your soul Tentat nos Dominus non ut sciat ipse quem nihil latet sed ut scire nos faciat quantum in ejus dilectione profecerimus God suffers us to be tempted tryed and proved by the lying wonders of false Prophets arising amongst us not that he himself may know what is in us to whom the hearts of all men are naked and bare but that we may thereby know our selves and our own proficiency and constancy to the principles of truth and integrity The very same reason is given by the Apostle for the necessity of heresies 1 Cor. 11.19 For there must be heresies among you that they which are approved among you may be known 1 Cor 11.19 Quolibet errore caecentur c. Aug. de civ Dei lib. 18. With what error soever our enemies are blinded or with what wickedness soever they are deprav'd 't is for the proof trial and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is for the trial of our patience in suffering and charity in loving our enemies and praying for our persecutors as becomes the Disciples of Christ Mat. 5.44 Mat. 5.44 Do they only by fair words and cunning speeches distil their false and poysonous Doctrines Gal. 6.1 'T is for the trial of our wisdome in resisting and beneficence in perswading and endevouring to restore them with the spirit of meeknesse proving whether God will give them repentance to the acknowledgement of the truth that they may escape the snare of the Devil of whom they are taken captive at his will 2 Tim. 2.25,26 2 Tim. 2.25,26 Secondly Try the spirits whether they be of God or no Try them how but by the revelations of the Spirit which is of God who being the Spirit of truth must necessarily therefore in all his qualifications and impressions be consentaneous and agreeable to himself Aug. Veritas veritati congrua one truth ever holds proportion with another nay all truths are as it were the images and resemblances one of another they are all links of the same golden chain which affixt to the throne of heaven displayes ' its radiant lustre unto the mindes of men upon earth They are all but streams flowing from one and the same fountain the God of truth There is nothing then that we are to receive for truth but what is consonant and agrees with the Spirit of truth which ever blessed Spirit speaking in the Word hath thereby prescribed and given us a sure and infallible rule of truth What the Apostle cals a being filled with the Spirit Eph. 5.18,19 he also cals the dwelling of the word of Christ in us richly which any one that will compare the places may perceive whence it is easie to observe that the Apostle means no other by being filled with the Spirit then to be full of the Word of Christ or to be mighty in the Scriptures and the reason is because the holy Spirit is not only the great Dictator of the Scriptures unto us but also our guide in several respects as to the right understanding of them rule 1 The first rule of trial then is the holy Word of God in general that 's the grand general rule that 's the great square or level according to which we are to try and examine the rectitude truth and integrity both of the doctrines and opinions of others without and also the impressions and workings of the Spirit within Gal. 1.8 Though we or an Angel from Heaven should preach unto you another Gospel besides that you have received let him be accursed Gal. 1.8 Though we preferring authority of the Gospel they had preached before their own authority the Preachers thereof nay before the authority of celestial spirits Though an Angel from Heaven c. He saw saith the Father Aug. that it might so come to passe that Satan transforming himself into an angel of light and working by his mediators and instruments those deceitful workers who transform themselves into the Apostles of Christ 2 Cor. 11,13,14 might so cousen and deceive them if they did not keep close to the Gospel received which is the true rule of faith therefore he saith another Gospel besides c. praeter any thing that is besides that holds not square and is not level to that rule Qui praetergreditur fidei regulam non procedit in via sed recedit à via he that goes besides and not according to the rule of faith goes not forward in the way but backward from the way of truth so 1 Joh. 4.8 We are of God speaking of himself and the rest of his fellow Apostles He that knoweth God heareth us acquiescendo doctrinae nostrae cleaves to our doctrine Lyra. and he that is not of God heareth us not neither is obedient to our word And hereby know we the Spirit of truth and the spirit of error q. d. He that cleaves to our doctrine is guided by the Spirit of truth and he that doth not so by the spirit of error But the spirit of error will come with his scriptum est likewise as he did against our Lord himself Mat. 4. And all hereticks and schismaticks do generally alledge Scriptures and wrest the very sayings of the Spirit of truth against himself to insinuate thereby their lies and errors For as Tertullian observes of the writings of Ovid Virgil Homer both the matter of them hath been transferr'd unto other uses and the verses applyed to other matter Even so do hereticks deal with the holy writings of inspired men De Praeser adv Haer. cap. 39. Nec periclitor dicere c. I fear not to say that the Scriptures were so disposed by the wisdome of God that they might accidentaliter and by the by even administer matter to Heresies since I read that heresies must come and without the Scriptures they cannot come For 't is in the production of heresies as of natural things Corruptio unius est generatio alterius the corruption of truth is the generation of heresie all heretical opinions being generally grounded upon and flowing from the fountain of truth the Scripture not as they are in themselves rightly interpreted and understood but as they are wrested and perverted either in the words or in the sense either by additions or diminutions or by not considering them together but divided into parts and taken up by shreds and pieces for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures rule 1 First try and examine by