1A PREFATORY DISCOURSE CONTAINING, The Authors reaſons of his undertaking this work; and ſeverall things of moment are diſcovered in it, concerning the motions and impulſions, and workings of the Spirit; tending to the trying of the Spirits. And humbly directed To all ſuch (in England) as feare the Lord, and deſire to make his Word a Light unto their feet.
IT is now Twelve moneths ſince I preſented you with my Vindieation of the Goſpel-Miniſtry: Some diſcouragements I had in that worke; for when my notes were finiſhed, that very week came out Mr Halls Book of the ſame ſubject,Pulpit guarded and I heard of more (Elaborate labours) then ready for the Preſſe, upon the ſame Subject. The nature of my Subject ſpake for me, that I ſought not in it to pleaſe Men: but to ſhew my ſelfe a Servant of the Lord Jeſus Chriſts. The Jezebel of Libertiniſme looked out at the window, and I apprehended the Lord Jeſus Chriſt calling, who is on2 my ſide? who? ſince which time I have met with none that have oppoſed the truths I endeavoured to maintaine, except one Collier who encountred the Pulpit-guard. Pulpit guard routed, by I. Collier. Two things ſilenced my Pen as to him. 1. He onely mentioned me in the laſt lines of his Book; but bent his force againſt a ſtronger adverſary, who I knew was able to encounter him. 2. But my chiefe Reaſon was, my ſight of his blaſphemous Diſcourſe at Axbridge; which ſatisfied me concerning him; that as his Tongue was little Slander to our cauſe: ſo it was little credit to that which he pretended to Manage; this made me reſolve to let him alone, leſt I ſhould be like unto him, or make him wiſe in his own conceit. In which reſolution I was after confirmed, meeting with Mr. Jerribies reſerve,Pulpit-guard relieved, by Mr. Jerriby. which I ſaw was enough to deale with his beggerly reaſon.
Some twelve dayes ſince there came to my hands Mr. Sheppards Book, called, The peoples priviledge and duty guarded. Though I have little time to attend Reading or anſwering Pamphlets, and am the meaneſt ſervant of the Lord Jeſus Chriſt in that work, yet ſeveral things prevail'd with me, to the preſent undertaking of which I will give thee a briefe account.
The firſt was the Credit of the Gentleman that wrote it, William Sheppard, Eſqu. Sounds more them Tom Collier.
A ſecond was the Sobriety of the Gentlemans ſpirit. Had he been one that had ſo farre got the maſtery of his conſcience, as to have railed3 on Miniſters and Miniſtry: I ſhould onely have ſpread his railing paper before the Lord,Iſ. 37.14. Jude 9. and have ſaid, The Lord rebuke thee. But I perceived him of another ſpirit, and as much contending for ſome truth, as diſputing againſt others.
A Third was, that he had done me the honour now and then to name me and my Booke: and ſo engaged me in the quarrell, as one of thoſe Preachers which he is pleaſed to reflect upon as encroaching upon the peoples duty.
A Fourth was, the preſent juncture of time. There is the great deſigne of God under the Goſpell to lead his Saints into all Truth, now the father of lies is ſuch a gainer by the darkeneſſe of Errour and Ignorance, that he is loth Truth ſhould prevaile too faſt. And for the continuall exerciſe of his Saints in all Ages, the Lord Jeſus hath beene content to diſpute his ground by inches with the Devill (as the Devill hath raiſed up ſome in all ages to oppoſe truth; one truth more then other in every Age: ſo the Lord hath raiſed up ſome Servants of his in all Ages to appeare in the defence of the Lord Jeſus Chriſt and his Goſpell. Mr. Hooke•in his Preface to Survey of Church-diſcipline. Herbert Temple ſacred Poems, 188.It was holy and learned Mr. Hookers notion: that the Devill had beene undermining the Lord Jeſus Chriſt in his three Offices, and it was that divine Poets to it though in a little different way, before him.
As Sinne in Greece a Prophet was before,
And in old Rome a mighty Emperour:
So now being Prieſt he plainly did profeſſe,Church militant.
To make a jeſt of Chriſts three Offices.
God had an Arke under the Law, in which was lockt up the Golden pot that had Manna; and Aarons rod that budded, and the Tables of the Covenant:Heb. 9 4. Exod. 16.21.4.20. Num. 17.10. Exod. 16.33. And over this were the Cherubims of Glory. The Lord hath his Ark under the Goſpell: over which the Cherubims of glory ſtand, and three things are laid up in it: 1. The teſtimonie of the Goſpell Covenant: the pure doctrine of the Lord Jeſus Chriſt. 2. The Manna of divine worſhip: Goſpell worſhip, and Ordinances. 3. And (the ſecond) Aarons rod: the Goſpell Government of the Lord Jeſus Chriſt. Theſe things are laid up in the Goſpell Arke, and to attend the Church of Chriſt, the true Church in all its motions. The old Thiefe, that knowes theſe are the Churches Palladium and life guard: which while a Church keepes, the gates of hell cannot prevaile againſt it: Hath made it his worke to attempt the robbing of the Church of this treaſury in all times. His firſt deſigne was to rob it of the great fundamentall Goſpell Doctrines of the truth of the Divine and humane nature in the perſon of the Mediator, and of the great truths of the Reſurrection of the body. To the latter purpoſe, he ſtirred up the Sadduces, Acts 23.8. the Epicureans and Stoicks, Acts 17.18. Paul and the other Apoſtles were ſtirred up by God,Euſeb. l. 3. c. 27 28. l. 7 c. 23. Anno Chriſti. 60. 90. Epiph. t. 2. to oppoſe thoſe hereſies. Ebion and Cerinthus were muſtred up againſt Chriſt by Sathan, and the Lord ſtirres up St. John in his firſt Epiſtle, to defend the Mediatorſhip of his Son. After them Baſilides & Saturninus, Valentians, Marcion, Cerdo,5 the Gnoſticks. Iren l. 5 hereſ. anno 270, 276, 280.Againſt the latter of which the Lord ſtirred up Ireneus, & Tertullian. After theſe Sabellius & Samoſetanus, Manes: and Arrius, anno 320: Macedonius and Photinus Aetius, Eunomius, Neſtorius, Pelagus, Eutyches, againſt thoſe the Lord ſtirred up Athanaſius and Auguſtine, and Greg. Nyſnus,Baſilius. Greg. Naz. St. Ambroſe, and others to maintain his great truths, relating to the Ʋnity of the divine eſſence, The trinity of the perſons: the divine and humane nature of Chriſt in one perſon, the freeneſſe of divine grace &c. Within 500 yeares or little more the Devill laid theſe Inſtruments aſide. Truth prevail'd, and although after times have produced a Servetus, and ſome others: yet they never came to any conſiderable head, but came up as ſingle weeds, and were quickly puld out. In our times the Devill hath had one or two of theſe we••s Beſt and Collier &c. but they come to no great height:Diſcourſe at Axbridge. theſe were the Goliaths of thoſe times; and the contrary to theſe the truths which were the truths of the times: in the defence of which God ſtirred up his Davids; when the old thiefe ſaw the Teſtimony of the Covenant was out of his reach, he attempts to ſteale Aarons rod, putting the Scepter that belong'd to the Lord Jeſus Chriſt into the hands of Popes and Cardinals, & Generall Councels: crying up their infallibility &c. And thus he flouriſhed a long time till God ſtirred up Wickliff and Hus, and Luther, & others: anno 1520 &c. and ſet them to watch this; Calvin alſo was ſent to their aſſiſtance: theſe had a long combate, they and their ſucceſſors to6 wring the Scepter of the Lord Jeſus Chriſt out of the hands of Popes, Cardinals, Biſhops, Archbiſhops, Lordbiſhops, Prieſts, and to put it into the hands of Paſtors, Elders and Deacons, Chriſts right proper Officers. This was the worke of latter times, in which alſo the Devill was nibling at fundamentall truths by Socinus in Polonia ſome of the Pelagian ſtampe, and the Arminians in the Netherlands; of both which he ſent ſome into England, againſt whom the Lord ſtirred up Bradwardin here againſt the Pelagians, others againſt the Socinians, and a Synod of Dort, beſides divers ſingle hands; among'ſt whom learned Twiſſe againſt the Arminians. But the great controverſies of the times ſeemed to reſpect the Government of the Lord Jeſus Chriſt. Likewiſe Dr. Ames, and Mr. Owen. The old thief ſeeing that this Rod of Aaron is not to be got every one decrying Popes, Cardinals, Arch••••ps, Lordbiſhops &c.
He is now labouring for the pot of Manna, to ſpoile the Church of Goſpell Ordinances. And the great queſtion of theſe times ſeemes to be whether the Ordinances of the Lord Jeſus for his Church be his or no? whether they ſhall hold or no.
This is a controverſie to which former times hath not been a ſtranger to. Eraſtus was before our dayes, ſo were the Anabaptiſts in Germany. But the Devill ſeemes to me to have an eminent deſigne at all the Ordinances of the Lord Jeſus Chriſt now; and to mannage this not by a ſingle Eraſtus, but bringing all his force, into the field. Nor is this his onely deſigne for there is7 not a fundamentall truth of Chriſt that he is not quarrelling for, nor are his endeavours all done againſt his glorious Scepter. He rageth, ſurely his time is but ſhort, I thinke ſometimes that he is about to fight his great battell upon which he will venture all. But his old legions of Hereticks are more out of Heart, and keepe in the Reare; the Van of his Army ſeemes to be againſt Goſpell ordinances and worſhip in our dayes: and indeed he may venture all againſt that, for if he can but deſtroy the Practick of Truth, he needs do no more. The Lord Jeſus Chriſt hath left his Churches ſeverall Ordinances. 1. Goſpell Officers, theſe are his Ordinance. Eph. 4.11:1 Cor. 4.1. to theſe belongs the preaching of his Goſpell and adminiſtring his Sacraments, and all acts of Church Government: For the authorizing of theſe he hath appointed.
2. His great Ordinance of Ordination,1 Tim. 4.15. Acts 13.1.2, 3. Acts 6.6. Titus 1.4. 1 Tim. 5.22. 1 Tim. 4.14. and hath ordained that thoſe that adminiſter his publike Ordinances ſhould be able and faithful, ſuch as are able to ſtudy the Scriptures, and give themſelves wholly to them, that ſuch ſhould have the Goſpell committed to them, 2 Tim. 2.2. and be ſolemnly ſet a part by faſting and prayer, and laying on of the hands of the Preſbytery. Acts 13.1, 2, 3. 1 Tim. 4.14.
3. He hath, inſtead of his great Ordinance of Circumciſion, left his Ordinance of Baptiſme to be adminiſtred to all Nations, Math. 28.20. to Believers and their children, Acts 2.38, 39.
84. He hath inſtead of the Paſſeover ordained the great Ordinance of his Supper Luk. 22.18, 19, 20. to be adminiſtred to his Diſciples, to thoſe that can examin themſelves, diſcerne the Lords Body, eate and drinke worthily, 1 Cor. 11.
5. He hath left us (as a ſinke to cleanſe his Church, which is his houſe) the great Ordinance of Excommunication, Math. 18. to be executed upon Hereticks, Titus 3.10. and prophane perſons, 2 Tim. 3.1, 2, 3, 4, 5, 6, 7. 1 Cor. 5.4.
6. For the benefit of his Church he hath left us his great Ordinance of Magiſtracy, to be a terrour to Evill doers, Rom. 13.3. ſuch as work the workes of the fleſh. Adultery, Fornication, uncleanneſſe, laſciviouſneſſe, Idolatry, witchcraft, hatred, variance, emulation, wrath, ſtrifes, ſeditions, Hereſies, Gal. 5.20, 21. Theſe are the great Ordinances of the Lord Jeſus, againſt which the Devill is this day muſtring his Armies. 1. In the forlorne hope he hath a ragged Regiment of Ranters who deny all Ordinances,See Law of freedome, by Winſtanly, a p. 65. ad p. 63. theſe are led on by Jerrard Winſtanly and ſeverall others of that ſtampe; theſe are no great Number, yet a Regiment or two may be found of theſe marked with the greateſt markes of Blaſphemy and leudneſſe. 2. In the next place come on his Regiments whoſe Motto is no Magiſtracy, theſe are the Levellers, and of theſe there is no ſmall number, men of deſperate ſpirits and principles. 3. In the third place come in ſome Regiments as will acknowledge a Magiſtracy,Their Motto is Chriſtiano Magiſtratui nihil cum ſacris. but with clipt wings, ſuch as ſhould have nothing to doe with9 the glory of God, and the intereſt of Chriſt and his Goſpell, but muſt have their hands tyed up from medling with Idolaters or Blaſphemers, or any though never ſo dangerous hereticks.
Theſe pretend themſelves friends to Magiſtracy,P. Mart. loc. com. claſ. 2. c. 4. Melancton in loc. com. de Magiſtratu civili. Pareum in Rom. 13. Gualther. in ep. ad Gal. c. 4. but would deſtroy the end for which God hath ordained them, and that is, that his Elect might live under them Godly and quiet and peaceable lives, that they might be a terrour to evill works, theſe are to be the Guardians of his Church, in this wilderneſſe. Can any Chriſtian Magiſtracy thinke that the great God who made all things for himſelf and for his own Glory ſhould ordaine Magiſtrates (one of his higheſt Ordinances) for ſo low an end as onely to keepe men from quarrelling one with another, as if the office of a Chriſtian Magiſtrate were no more then the office of a Keeper of Beares. No, no, God forbid it ſhould enter into their thoughts; he hath ſaid they are Gods, and their deſigne ſhould be higher then meerely to keepe civill peace, even to advance Chriſt, to cut them off and caſt them out from the Lords heritage who ſpit in the face of his glory. 4. A Fourth Regiment he hath whoſe Motto is no Goſpell Miniſtry,Scim••contemptum miniſterii eſſe nocentiſſimam peſtem. Luther. in cap. 12. Gen. Eraſtus and Socinus firſt commanded theſe, and theſe are as dangerous as the firſt; for it muſt follow then no Ordinances: he hath ſeverall ringleaders of this faction in England this day.
It were infinite to muſter up all his Regiments, he is the Prince〈…〉〈 in non-Latin alphabet 〉ſaith the Apoſtle, he hath great powers in the ayre.
10Now there are many that are not ſworn ſervants of Satan in this deſigne, but are under high temptations this day, and though they think and meane not ſo, yet they ſerve him very farre in this deſigne of rooting out the Ordinances of the Lord Jeſus Chriſt. 1. Such as are for generall admiſſions to the ſupper of the Lord. 2. Such as are againſt Baptizing of Children. 3. Such as cry downe the miniſtry of England as Antichriſtian. 4. Such as cry out ſo loud againſt Elders in Churches. 5. Such as plead againſt Ordination. Many of theſe may be holy and gratious, but Doubtleſſe the Lord Jeſus Chriſt is little beholden to them in point of defending his Ordinances and the purity and power of them.
If all ſhould be admitted to the Sacrament of the Supper, ſurely Chriſt would not onely have admitted his Diſciples and baulk'd them in the ſame houſe, ſure he would have bid his Diſciples go and give my ſupper to all Nations, ſurely the Apoſtle would not have bidden men examine themſelves, &c.
If children ſhould not be baptized, ſurely they ſhould not have beene circumciſed, the promiſe ſhould not belong to them, Acts 2.37, 38. ſurely the Covenant of grace is not ſtraightned under the Goſpel.
If the Miniſtry of Chriſt in England be Antichriſtian, what are all thoſe that are converted and baptized by that miniſtry, where are our Fathers that died under that miniſtry? how come we to be Churches; being not baptized perſons. If I, ſaith Chriſt, by Beelzebub caſt out Devils,11 by whom doe your children caſt them out?
If Elders be no Officers in the Church of Chriſt, who are they we read of, 12 Rom. 7.8. 1 Tim. 5.17.
If Ordination be not Jeſus Chriſts Ordinance for ordaining Goſpell preachers and Officers, why did the Apoſtles uſe it, Acts 6.6. why did God call for it, Acts 13.1, 2, 3. why is Titus left in Crete for that purpoſe, Titus 1.3. why was Timothy ordained, 1 Tim. 4.14, and commanded not to lay on hands ſuddenly: 1 Tim. 5, 22.
There are ſome others, who acknowledge a Miniſtry to be the Ordinance of the Lord Jeſus Chriſt, and that Preaching is their worke, but thinke that any others, though not Miniſters, may Preach publikely and conſtantly. Many there are of theſe; whom I deſire to honour for their grace and ſobriety, conſpicuous in many things, but if I miſtake not, as, by this opinion they are more then ordinarily ſerviceable to Satan in his preſent deſigne to deſtroy all Goſpell Ordinances, ſo they are in a great errour in this very thing.
1. Firſt I ſay, I take them to be too ſerviceable to Satans deſigne in theſe dayes, which I apprehend to be, The bringing of this great Ordinance of God into contempt, and making it uſeleſſe: and the deſtruction of all the Ordinances of Chriſt,Primum & ſummum opus praedicatoris docere fidem. Lutherus loc. com. c. 4. p. 30. what made Moſes and Aaron contemned, but Corah, Dathan and Abirams apprehenſion, they had as much right to draw nigh to God as they had Num. 16: And I cannot ſee by what reaſon we12 can ſay, that any may Preach, but it will hold à pari, yea à fortiori, they may adminiſter the Sacraments too, and then farewell Miniſtry, yea, farewell at once all the Ordinances of Chriſt, to the eſſence of which belongs an Officer of his to adminiſter them, or they are no longer his Inſtitutions, but meere humane ordinary acts worth little or nothing.
In this errour (Chriſtian Reader,) I have found this (ſober Gentleman) with whom I am dealing: I call him ſober, becauſe I finde him very ſober in many things, yea, Soberly managing this point, not in oppoſition to a Miniſtry, but pleading for it as a Co-ordinance of God, and in Partnerſhip with the Miniſters. Now this being a truth of the Times, (as I conceive oppoſed) I was the more willing to Engage in the Quarrell.
5. A Fifth and great reaſon was, my conſideration of the Foundation upon which he built his opinion, which I humbly conceive is rotten: it ſeemes to be this. That all the Saints of God having the ſpirit of God, which is the ſpirit of interpretation, dwelling in them, they are forthwith enabled in ſome degree or other to underſtand the true meaning of Scripture ſo farre as to be able to deliver it, and Preach, and apply it to others. This made me more willing to undertake it, that I might ſpeake ſomething in the Vindication of the holy Spirit of God ſo much this day abuſed: It is one of the moſt dangerous things the Scripture tels us of, either to deny the true and proper13 workings of the Spirit of God, or to force any thing upon it; both of theſe ſinners blaſpheme in a very high nature.
I ſhould be loth to come within a ſuſpition of denying any influence of the holy Spirit, I am ſenſible how ſad a guilt they come under that ſay, that he that caſts out Devils by the power of God doth it by the Prince of Devils. But I perſwade my ſelfe that there is not a greater cheat under Heaven this day, by which poore Chriſtians are deceived, and doe deceive them by pretences of the Spirit; give me leave therefore to ſpeak a little of this ſo neceſſary a Theme.
1. Firſt I take it for granted, that the ſoules of the moſt holy ſervants of God under Heaven, may be under temptations and prevail'd upon by temptations. Jeſus Chriſt himſelfe was tempted, which of his ſervants then can thinke to be exempted? and being lyable to Satans temptations are capable of receiving impreſſions from him. Now
2. There is nothing more certaine then that Satan is in all things (ſo farre as his power extends) an exact imitator of God and his ſpirit, that look as the holy Spirit of God workes, ſo the Devill will endeavour to worke alſo, mocking the holy Spirit as the Magicians did Moſes.
1. Both the holy and evill ſpirit agree in this, that they both worke, per modum afflatus, as Spirits worke, by making inward impreſſions upon the Spirit of man.
2. As the Spirit of God dwelleth in the Saints and14 worketh conſtantly and effectually in them;Eph. 2. So the evill Spirit dwelleth in wicked and ungodly men, and worketh alſo conſtantly and effectually in them.
3. As the ſpirit of God hath ſome ordinary and conſtant workings, others that are more rare, that it doth not alwayes doe, ſo the evill ſpirit hath. The Spirit of God alwayes dwells in the Saints, and is alwayes working in them, but it is not alwayes putting forth it ſelf in ſome manifeſtations.
It is alwayes in the Saints as a Spirit of Grace and Supplication, and Sanctification, not alwayes as a Spirit of Conſolation, ſealing, &c. So the evill Spirit is alwayes working in the wicked, as a Spirit of unbeliefe and wickedneſſe, hardning and defiling their hearts, but it is not alwayes alike and equally working in their hearts, nor endeavouring to deceive the Elect. There are ſome more extraordinary puttings forth of the good ſpirit, and ſo alſo of the Evill Spirit which imitateth the ſpirit of God:Illuminando. 1. As the Spirit of God doth more eſpecially worke in his Saints ſometimes by enlightning and illuminating the mind; ſo the evill Spirit doth at ſome times more eſpecially irradiate the mindes of others, and endeavour with his counterfeit light, to cheat the underſtanding of the Saints; thus ſome thinke the Devill enlightned Balaams eyes, although others aſcribe it to God as his extraordinary worke,Revelando. in order to his own glory. 2. As the Spirit of God doth more immediately manifeſt it ſelfe15 ſometimes in diſcovering to the ſoules of his Saints things to come,Hunc nullum illuminat ſuper nos cum ex to effulget animabus noſtris, hoc eſt, in ſuperioribas viribus animarum noſtr•rum ſplendor alicujus novae revelationis, aut gratiae al•e ius; & quia rarò hoc fit & ipſi ſoli creatori natum eſt quando h•c e•plac•at ſac•re, dixit ſignatum eſſe lumen ipſius vulius ſuper nos, id eſt, clauſum, quia non fiunt hujuſmodi irradiationes niſi cum hujuſmodi lumen ſe aperit, & effandit, ad modum coruſcationis que fit ex mediis tenebris: vel propter hoc dixit, ſignatum, hoc eſt, clauſum, quia ignotum; pauciſſimi enim ſunt quibus lumen illud ſe•pa•uerit & innotuerit, & qui tantam propinquitatem ipſius ad animas noſtras noverint vide icet ut non fit mediam inter ipſum & animas noſtras, medium d co naturalis interpoſition s; quod enim interdum mediatoris inter ipſum & nos ſancti Angeli ſunt, in cauſa interdum eſt, quia non-ſumus idonei ſplendore ipſius immediato irradiari. Gul. Pariſienſis de univerſo. 2. partē. c. 20. D. p. operum. 993. making impreſſions of them upon the Vnderſtanding as to his Prophets of old, and ſome under the New Teſtament, and ſo here and there one (ſince that time) in ſome eminent time.
Now I ſay as the Spirit of God doth this ſome times, though but rarely, ſo doth the Devill,Divinatio deitatis quaedam imitatio eſt juxta intentionem propriam nominationis iſtius. Licet uſu certiſſimo ſola malignorum ſpirituum Revelatio divinatio nominetur; neque enim beatos illos ac ſublimes ſpiritus divinare dicimus, ſic neque prophetas ſanctos divinare ullus hominum dixit, ſed magis prophetare, n•q•e divini ſed p•ophetae ſancti vocari conſueverunt, cum aliqua de ſecretis Creatoris revelant hominibus. Ʋulgariter autem divini nominentur, q•i ex revelatione malignarum ſecreta•iqua vel occulta loquuntur. Gul. Pariſ. 2. p. de univerſo. p. 3. c. 18. operum p. 989. col. a. B. who having a fuller knowledge of things when firſt exiſtent in their naturall neceſſary cauſes, and being through his experience and wiſedome more able to make a judgement of conſequences and effects by his knowledge of counſells and meanes, &c. doth ſometimes for his advantage communicate this knowledge to wicked men, and may doe it to Gods people (if God permits him) to gaine himſelfe further advantages: thus doubtleſſe the Aſtrologers and ſoothſayers of the Caldeans were inſpired by the Devill, and ſo alſo the Magicians of Egypt &c. So the witch which Saul went to.
14But as the Lord doth thus ſeldome reveale himſelfe to his people, ſo doth the Devill very rarely for his credit ſake.
Impellendo.3. As the Spirit of God doth ſometimes manifeſt it ſelfe by Extraordinary impulſions and motions to ſome things; So doth the Devill: I have knowne ſome murtherers confeſſe they could never be quiet till they had done their deed of wickedneſſe; others under Temptations to ſelf-murther, have confeſt the Devills impulſions were ſo ſtrong that they could not reſiſt them. The Devill alwayes moves ſinners, and is often labouring with the Saints, but ſometimes he moves more faintly, ſometimes more ſtrongly. Even as the holy Spirit alwayes moves the Saints to good, but the Saints ſometimes are bound in the ſpirit ſo moved that they can doe nothing till the thing be done; the Devill moved David (a man according to Gods own heart,〈…〉〈 in non-Latin alphabet 〉Dirigendo. to a ſinne, a great ſinne. 1 Chron. 21.1. It is the ſame word uſed: Job. 2.3.
4. As: ſometimes the ſpirit of God doth manifeſt it ſelfe to his people by extraordinary direction upon ſeeking him in a doubtfull caſe. So doth the evill Spirit; a full inſtance of this we have in the Egyptians, and Caldeans and Romanes, ſending for their ſorcerers and wiſe men upon all occaſions to counſell them and they did ſo.
Suadendo:5. As the Spirit of God ſometimes extraordinarily manifeſts it ſelfe in creating perſwaſions and confidences in the hearts of his Saints concerning truth, and ſome things preſent or future, thus15 the Spirit ſeales our juſtification and faith and hope of glory, and hence it filleth the Soul with comfort; ſo the evill Spirit perſwades ſometime concerning errours and wickedneſſe, making impreſſions of perſwaſion and confidence upon the ſpirits of thoſe whom the Lord permits him to ſeduce: thus the evill Spirit perſwaded Ahab, 1 Kin. 21.21, 22. Thus I have ſhewen you how Satan workes either ordinarily, hardning the heart and polluting the ſoule, and drawing it out to ſinne, or extraordinarily in his ſervants and children, enlightning their minds ſtrangely, revealing to them things to come by extraordinary motions and impulſions, and directions, and by creating extraordinary confidences, and perſwaſions of things preſent or future. And having this phyſicall power of working, though the wicked be his ordinary ſubject, yet by Gods permiſſion when he gives up formall profeſſors to ſtrong deluſions, or when he would try his Saints, he may play theſe tricks with the Saints, they being his higheſt temptations, God thereby proving them and others, 13 Deu. 1.2, 3. this is my third〈…〉〈 in non-Latin alphabet 〉, the devil is Gods Ape.
4. Fourthly,Sunt enim daemones quos pios appelles, ad templa hi compellunt, ad preces adigunt ſed ſuo lu•re. Drexel. t. 4. c. 3. ſuch is the ſubtilty of Satan the tempter, that as he will ſute all perſons with temptations ſutable to their naturall and morall diſpoſitions, ſo he doth the Saints of God.
5. Fifthly, The Genius of the Saints being ſanctified, and ſtanding towards neare communion with God and his ſpirit, there cannot be a more ſutable18 temptation to them, then if the Devill can turne himſelfe into an Angell of light, and counterfeit the Spirit of God in its great workings to their ſoules: and make their ſoules take impreſſions, and revelations, and illuminations, and perſwaſions, and direction from him and his evill Spirit, inſtead of the holy Spirit.
6. Nor can there be a more dangerous temptation, or more dreadfull ſinne, then for the Soule to receive impulſions and directions from Satan, and obey them; to receive impreſſions and perſwaſions from the Devill, and believe them, as if they came from the holy Spirit; and to call ſuch irradiations, perſwaſions, impulſions, the appearances and manifeſtations of the bleſſed Spirit. For thus:
1. Faith and obedience, the two great homages of of the ſoule to God, are given to the Devill, his great enemy.
2. Thus all leud irregular actions and opinions which are the workes and doctrines of Devills, ſhall be fathered upon the holy Spirit in one of the higheſt degrees of blaſphemy.
Spirituum diverſa ſunt Genera: eſt Spiritus carnis, — & mundi, — & diaboli.And the holy one ſhall be entitled to blaſphemies againſt himſelfe, and actions of higheſt natures intendency, to the diſhonour of his holy name.
7. Hence I conceive it is, That the Apoſtle bids us not believe every ſpirit, but try the ſpirits, whether they are of God, 1 Jo. 4.1. And the Theſſalonians are commanded not to be troubled by Spirit, or word, or Letter, 2 Theſſal. 2.1. And in regard19 that it is poſſible the Devil may enlighten, direct,Iam vero non facile arbitror poſſe diſcerni quando noſter ipſe loquitur ſpiritus, quandó ve loquentem alterum audiat de trib••i•is. Sed quid refert quicunque loqu••u•dum unum & idem ſint? quod loquuntur, quid refert loquentis noſſe perſonam, dum conſtat pe•nitioſum eſſe quod loquitur? D Bernardus ſerm. de ſeptem ſpirit. operum impr. Parifii 1586. p. 491. perſwade, reveale things to come to the ſervants of God; and make his impreſſions upon their ſpirits, I conceive it one of the higheſt pieces of a Chriſtians duty, that hath, or heares of ſuch Revelations, Illuminations, extraordinary impulſions, perſwaſions, and confidences, &c. to examine
From what Spirit they come, whether from his own Naturall Spirit: or Gods Holy Spirit, or this infernall Spirit.
And it would be a good work for ſome more eminent ſervants of God to undertake a Tract of this Nature, to deliver thoſe many that are taken in this ſnare, and cheated with this dreadfull cheat, I have not ability or roome to ſpeake much here; onely let me
1. Give you ſome few Generall notes, to know impreſſions, revelations, perſwaſions, and directions, extraordinary impulſions, whether they come from God or the Devill.
2. I will diſcover a little concerning the Spirit of God, how farre it is ordinarily or extraordinarily a ſpirit of illumination to enlighten a Chriſtian in the underſtanding of the revealed things of God, and how it workes that worke in the Saints.
Whatſoever impreſſions that are made upon our ſpirits, either perſwading us of any notion,1. Rule. Ex parte materiae inſpiratae conſidera an viſiones & revelationes, & quicquid tibi inſpiratur ſit conſentantum divinis literis. or of the warrantableneſſe of any action; or whatſoever impreſſions of direction are made upon them: or whatſoever impulſions or ſtrong motions we finde in them, to believe or doe any thing contrary to the word of God, cannot come from the ſpirit of God: whether it be18 contrary to any particular precept,— Nam ſi non fuerit, ſcire debes non eſſe inſpirationem divinam, ſed illuſionem daemonis; Ʋnde Chriſtus ſalva•or omnes tentationes ſibi à daemont in deſerto factas quia non congruebant cum divinis literis teſtimoniis ca undem rejicit. Buſidus. 〈…〉〈 in non-Latin alphabet 〉. p. 133. or any generall precept, or the ſcope of it. The Reaſon is plaine, becauſe the holy Spirit cannot ſay, and unſay like men, men are lyars, that is a ſpirit of Truth. Now all Scripture, ſaith the Apoſtle, was writ by Divine Inſpiration: Holy men wrote as they were inſpired by an holy Spirit. If therefore thou heareſt others ſay, that the Spirit hath perſwaded them that their ſoules are in a ſafe condition, and yet thou ſeeſt their lives ſuch as the Scripture ſpeakes, children of wrath: or if thou heareſt others vent notions for truths: and pretend the Spirit hath told them ſo: and thou findeſt their notions contrary to the word of God;— Sciat me illud Apoſtoli libenter audire; Omnia probate, quod bonum eſt retinere; & ſalvatoris verba docentis eſtote probati nummulatu, ut ſiquis nummus adulcer eſt & figuram Caeſaris non hab•t nec ſignatus eſt moneta publicae, reprobetur. D. Hieron. t 1. ep. 152. p. 375. H If thou heareſt of, or ſeeſt any doing ſtrange unſcripturall actions, and then pretend the ſpirits impreſſions, ſuggeſtions, impulſions, and the things are contrary to Scripture, or if thou findeſt in thy ſelfe a ſtrong perſwaſion, or impulſion, or motion of this nature, and thou thinkeſt it comes from the Spirit, know, they that ſay ſo, blaſpheme the true and holy and pure Spirit; and thou art under an high temptation to blaſpheme that Spirit, if thou findeſt thy ſelfe inclined to believe ſuch Notions truth, or that the Spirit of God gives thee any ſuch directions, or puts thee upon any ſuch actions. Take for this two ſcriptures, Iſa. 8.20. To the Law, and to the Teſtimony, if thy Notions,V. Valdeſſo divinae conſid. conſid 86. Impulſions, Motions, Perſwaſions, be not according to that, there is no light in them, no, they come from the ſpirit of darkneſſe. Take19 yet another plaine Scripture concluding this caſe, 1 Io. 4.1, 2. Beloved, believe not every ſpirit,Senſus verborum Apoſtoli eſt, non temere omnibus credendum eſſe, qui doctrinae ſuae ſpiritus ſancti authoritatem pretexunt. Id ſi demonſtrare velint dei verbum proferant oportet; quoſi deſtituuntur, varis erit omnium quorum teſtimoniis nituntur authotas. — Memorabilis omnino & diligenti conſideratione dign ſſimus locus. — Ʋoluit autem paucis verbis univerſa Chriſti myſteria comprehendere Iohannes. V. Gualtherum ad loc. but try the ſpirits whether they are of God, becauſe many falſe Prophets are gone into the world, hereby know yee that the ſpirit is of God. Every ſpirit that confeſſeth that Jeſus Chriſt is come in the fleſh is of God. v. 3. And every ſpirit that confeſſeth not that Jeſus Chriſt is come in the fleſh, is not of God, &c.
Whence I gather: 1. That the motions, impulſions, perſwaſions which we have, are to be tryed whether they be of God, for there may be ſuch not from God. 2. That all ſuch motions, impulſions, perſwaſions, &c. as are contrary to the great truths of the Goſpell are not of God.
From whence it is plaine, that a pretended Spirit is not to be believed againſt a written word: indeed we have two caſes in Scripture contrary to this, God moved Abraham to ſacrifice his ſonne, Gen. 22. and that other of Phinehas killing Zimri and Cosbi, contrary to the revealed will of God:V. Dr. Willet, in Gen 22. v. 1. before the Law in Cains caſe, and after the Floud to Moah, Gen. 9.6. and under the Law, to that Commandement, thou ſhalt doe no Murther. Many things are ſaid by the learn'd in both caſes, I thinke a little will ſerve the turne. Had not holy Wit reveal'd to us Gods immediate command for the firſt, and his immediate approbation of both, we could have ſaid neither of them had come from Gods holy Spirit.
22But Secondly, If we thinke we have a motion to any thing that is beſides the word of God,Poſteri ſugiant & deteſtentur revelationem novarum doctrinarum & cuſtodians mandatum illud coeleſt•. Hunc audite, id eſt, Evangeliſtas, Apoſtolos; Hos legani & audiant•— Quod ſi praeter hoc aliquid revelatur, oportet ut habeat analogiam fidei, ut ſit revelatio intell ctus Scripturae, alio qui eſt diabolica. Luther. loc. com. cl. 4. c. 20. that motion or impulſion is very ſuſpicious, the reaſon is this, becauſe the word is a light to our feet, and there is no action of man, but if it be lawfull, it is commanded or allowed by ſome Generall or particular precept, the word is a ſufficient rule; and if I thinke my action is a caſe, there is nothing about it in that Booke, this is my temptation, and the Devil probably is about a deſigne, to draw me to an action againſt the word, and as his policy in order to effect that he tells me, my caſe is not to be found there, but I muſt ſeek for an immediate Revelation to this purpoſe, that he might meet me and reveale his mind to me. Rom. 14.23. Whatſoever is not of Faith is ſin, now not ſin or motion to it can be from God.
Faith muſt have Gods word for the Object, nor can any action be of Faith which is not done out of a praevious perſwaſion from the word of God that it is lawfull. If we be in the darke, as to an action, we may go ſeeke God, that his Spirit would ſhew us his rule in his word, but I would never truſt any voyce of the Spirit that ſhould not be ſeconded by the word, though I could ſee nothing in the word plainely forbidding me.
3. We may judge of the pretended, motions, inſpirations, revelations, &c. much from the perſons that pretend to have them, and here I ſhall give you a note or two: Conſider:
1. If the perſons be any way diſtempered in their23 braine in ſome fits of phrenſy or the like, if they be,V. Gul. Patiſienſem. 2. par. de Univerſo p. 3. c. 13. p 981. 4. col. & p. 989. c. 18. they may meerely come from their diſordered naturall Spirit or from the Devill, and ſo if they be much gone in melancholy, the Devill oft-times abuſeth ſuch tempers, their naturall Spirits being moſt diſpoſed to it, yet melancholy is often made Gods ſervant too: but in ſuch caſes the impreſſion or perſwaſion is very diſputable.
2. If the perſon be a woman, the Revelation or impreſſion is alſo very diſputable (ſaith Euſaeus) and truly I thinke not without cauſe, for you finde Gods Revelations to women very rare in the old Teſtament, in this extraordinary way. I meane it of extraordinary impreſſions by way of prediction; or counſell and direction, or the like; for ſuch impreſſions as tend to the private ſalvation of the ſoule, doubtleſſe women have them as frequently as men.
But for any other they are very ſuſpicious (ſaith Buſaeus) ever ſince Eves time.
3. Such motions impreſſions,Eas vero cogitationes quae juſtitiae & veritatis nos admonent tota devotione ſuſcipientes divinae d gnationi gratiam habeamus. Bernar. t. 1. 493. B. and perſwaſions, &c. are very ſuſpicious, if made to wicked and profane men, if the Lord thus diſcovers himſelfe to any, theſe are his ſecrets, and Pſal. 25.14. The ſecret of the Lord is with them that feare him. The Spirit of God may make impreſſions upon the ſpirits of wicked men &c. move them but to what? To Faith and Repentance. The Spirit of God hath no neare intimate communion with thoſe that feare him not; yet two inſtances we have in Scripture (if no more)24 of Gods revealing himſelfe to men of whoſe piety we have no Evidence, to Pharoah, Gen. 41. and to Nebuchadnezzar, in Daniel: Dr. Willet anſwers theſe very well:Willet, in Gen. 41. q. 7. that Joſeph and Daniel had the Revelation, not Pharoah and Nebuchadnezzar: they onely ſaw ſights and could make nothing of them. 2. God indeed for his owne wiſe ends, did to theſe great Princes manifeſt himſelfe in viſions, that they might be better friends to his Church,V. Pareum ad Gen. 41.25. but they were no ordinary perſons, neither was Gods minde interpreted to them.
4. Fourthly, Impreſſions and revelations, and impulſions &c. comming in extraordinary obſolete wayes,Significat non amplius eſſe cauſam cur expectationem novae revelationis ſimus ſuſpenſi. Calv. ad loc. are very ſuſpicious. The Apoſtle ſaith, God who at ſundry times and in divers manners ſpake in times paſt unto the Fathers by the Prophets, Hath in theſe laſt dayes ſpoken to us by his Son, Heb. 1. v. 1, 2. God was wont of old, before his word was fully written, to ſpeake by viſions and dreames: but now his word is a full rule; and he ſeldome ſpeakes any other way. It is a great queſtion, whether God now ſpeakes to any of his Saints by viſions or dreames. S•mnia ſunt fatu••veritates Alexander•b Alex. Non debemus expectare revelationem vel externam vel internam ubi miniſterium adeſt. Luther. loc. com. cl. 4. p. 35. The Poets tell us of Somnia Eburnea et Cornea; the Schoolmen of Somnia divina, Phyſica, Diabolica. Experience tels us, that Alexander ab Alexandro was miſtaken, when he told us, dreames are truths to come: and Ariſtotle argues againſt divine dreames. All determine, it is a very hard matter to know an impreſſion made by God in a dreame from one made by Satan, or ariſing from the vapours of25 a diſturbed body, and a diſordered head: God did thus heretofore reveale himſelfe, but now he hath ſpoken by his Son: Heare him.
Impreſſions, Impulſions, Motions, &c. comming from the holy Spirit, are but ſealings and impreſſions of ſome divine truth. Saint Auguſtine tells us, how in a conflict of ſpirit, not being able to gaine comfort from the Scripture, he ſet himſelfe to prayer; and he heard as it were a voyce from•he other roome, Take up and Read,Tolle & lege, Tolle & lege. take up and•••d: he tooke up the Bible, and Read; and from the firſt portion of Scripture he read, his Soule received comfort; it is very poſſible that a Chriſtian may think he heares the voyce of the Spirit immediately,Tantum audio conciones, lego Scripturam, & utor Sacramentis nullas apparitiones angelorum hab••. I•therus. foretelling him things to come, perſwading him of this or that truth, ſealing to him his hope in the Lord Jeſus, putting him upon ſome action. But if it be the voyce of the Spirit, it ſayes, Take up and Read; it directs him to ſome promiſe which he cloſeth with for comfort, or to ſome prophecy, which it perſwades him of the fulfilling of; or to ſome precept, to the practiſe of which it obligeth him; and ſealeth unto him a true and congruous interpretation of that Scripture, which ſhall not croſſe other Scriptures, nor the Analogy of Faith.
Impreſſions made upon Chriſtians ſpirits concerning things to come ſhall undoubtedly come to paſſe, if they come from Gods ſpirit: for that is omniſcient, and doth not worke in us perſwaſions of a lye. But they may come to paſſe, and yet not be26 wrought by Gods ſpirit; that this is ſo, is plaine, Deut. 13. 1, 2, 3. and the Reaſon is plaine; becauſe the Devill certainly knowes many things that ſhall come to paſſe, being in their naturall neceſſary cauſes, and can gueſſe at more, by his vaſt knowledge of all motions and tranſlations paſt, and being in the world, of all humours and diſpoſitions of people and their ſeverall counſels, &c.
7. Seventhly, I conceive that Impreſſio••made upon our Spirit after prayer are not alwayes〈◊〉truſted. It is generally thought that thoſe that ſeek God, if after prayer they find impreſſions to do the action, concerning which they enquire of him, theſe muſt be lookt upon as comming from the holy Spirit. I humbly conceive this may be a groſſe miſtake in theſe caſes.
Paſtum feci cum domino deo meo ne vel viſiones vel ſomnia, vel etiam Angelos mihi mittet. Contentus enim ſum hoc dono quod habeo Scripturam ſanctam quae abunde docet & ſuppeditat omnia quae ſunt neceſſaria cum ad hanc tum ad futuram vitam. Luther. If a Chriſtian, having a ſufficient rule in Gods word, to guide or forbid him, ſhall yet either neglecting to looke that out, or not being willing to follow it, go and aſke counſell of God, whether or no he ſhould do an action which God hath in his word plainly forbidden him to doe, this is like Balaams going to God to know whether he ſhould curſe Jſrael or no. I conceive we muſt looke the word, to know what to doe in an action, and then ſeek God to guide us in the doing; and for the matter of our actions we are onely to ſeek God, to ſhew us his mind in his word.
Secondly, in caſe an action be to me doubtfull, that I cannot ſee the word directing me to, nor forbidding me expreſſely; but I think there are27 ſome generall rules, which I thinke may warrant me; and I upon that goe and ſeek the Lord, it may be after my firſt prayer, I find my ſpirit relucting againſt it, and it may be ſome piece of Gods word ſeemes to me againſt it: yet for all this I am ſo byaſſed to the action, that I will go ſeeke God againe, this is now a tempting God; and in ſuch a caſe the Lord may give the Devill leave to give a man his anſwer, as in Balaams caſe.
Thus Chriſtian! I have given thee ſome rules by which thou mayeſt know whence thoſe motions, impreſſions, ſuggeſtions, impulſions, perſwaſions, which thy ſelfe or others have come, whether from the ſpirit of God,Valdeſſo conſid. 25. or no. I finde ſome other notes given by Valdeſſo and others: But not being, as I conceive certaine, I have omitted them. This was a taſke fitter for a more able head and pen, then mine (Chriſtians) but I may ſay as Elihu, Job. 32.6, 7. I ſaid I am young and you are very old, wherefore I was afraid and durſt not ſhew you my opinion; I ſaid dayes ſhould ſpeake, and multitude of yeares ſhould teach wiſdom: But there is a ſpirit in man, and the inſpiration of the Almighty gives him underſtanding. I expected that ſome of my Reverend Fathers ſhould have diſcuſſed this neceſſary point, and appeared in the vindication of the moſt holy Spirit, I waited long, but I ſaw none: But continually heard of leud opinions, and vile actions father'd upon the holy Spirit, as the perſwader of them and inſtigatour to them: this28 this made me, that for the Lords ſake, and for his Spirits ſake, and for the precious ſoules ſake of many of Gods Saints, I could be no longer ſilent; to heare men foretell things to come, vent errours and Blaſphemous and ridiculous and erroneus opinions, and father them upon the Spirit.
Nor may the heterogeneus nonſenſicall interpretations of Scripture, which come in theſe dayes from many that pretend to be Saints, be with leſs blaſphemy father'd upon the Spirit of God; I come therefore now cloſer to the matter, to ſpeake of the Spirit, how far it aſſiſts the Servants of God, in the interpretation of Scripture: and how a man may be knowne to have had his guidance in interpretations of Scripture from Gods moſt holy Spirit, in order to which obſerve as truths.
1. That all Scripture was of divine inſpiration, holy men ſpake as they were inſpired by God, ſaith the Apoſtle.
2. That all Scripture being dictated by the Spirit, the Spirit of God is beſt able to interpret it, and to guide others in the interpretation of it.
3. That in the want of meanes, and to ſupply the neceſſities of the Church, in the primitive times.
God was pleaſed miraculouſly and immediatly, enabling ſome that were illiterate, and not at all verſed in the ſtudy of the Scriptures, to know his meaning in the deep miſeries of them that they could not onely foretell things to come, but alſo eminently open and infallibly29 expound Scripture: and this was that prophecying ſpoken of in the new Teſtament, 1 Cor. 12. ch. 13. ch. 14. and was an extraordinary manifeſtation of the ſpirit, by which God ſupplyed the neceſſities of his Church in thoſe firſt times: this continued from the dayes of Pentecoſt ſome yeares, and decreaſe••owards the latter end of the Apoſtles dayes,〈◊〉is not to be expected now.
4. That the ſpirit of God (now dwelling in all the Saints) doth enable them ſo farre to underſtand the meaning of God in his holy word, as is neceſſary to their Salvation; and by its ſpeciall worke in the Saints, gives them a reflex, ſpeciall knowledge, that the promiſes are their portion, and Chriſt is theirs, ſhewing them their particular right, upon their hearing of the word Preached or Reading of it, or ſeeking him by prayer: yet this latter it doth not conſtantly, but ſometimes.
5. That in the underſtanding of the meaning of the Letter of Scripture, the Spirit of God doth by a common worke, helpe thoſe that with humble hearts waite upon him for ſuch aſſiſtance.
6. That this helpe of the Spirit is added to the uſe of meanes, and given us ſo; ſuch meanes as are the knowledge of Tongues, ſtudying the Scriptures, prayer, comparing Scripture with Scripture; and not by immediate inſpiration, without meanes.
7. That thus the Spirit helps, by enlightning our underſtandings and judgements, raiſing up our30 naturall parts, bringing to remembrance what we have heard, paralell Scriptures, or the like.
8. That although the Spirit in the uſe of meanes doth thus helpe us: yet not by ſuch an infallible helpe, as a Chriſtian may alwayes be aſſured he doth not miſtake, though ſometimes he may have〈◊〉a full perſwaſion, much leſſe ſo as he may〈◊〉•ver his judgement to others as infallible; except they ſee it agree with other Scripture.
Nunquam enim Deus fortunat laborem eorum qui non ſunt vocati & quanquam quaedam ſalutaria ad ſerant, tamen nihil aedificant. Lutherus. 9. That the Spirit of God in this way of aſſiſtance doth moſt accompany, and may be moſt expected of thoſe, who moſt uſe appointed meanes, and who are called of God to this publike worke; the Spirit of God being moſt promiſed to ſuch and uſing to aſſiſt all in their callings and things neceſſary for them: not thoſe who act out of the ſphere that God hath ſet them in.
10. That thoſe that do uſe means, and are by office to interpret Scriptures, and are learned, may not have the aſſiſtance of the Spirit, through their owne negligence, or curioſity, or neglect of ſeeking God, or want of an humble heart in ſerving God, and ſeeking of him, all this, Chriſtian, is truth, and old puritaniſme.
But now this is that which is denyed.
1. That the Spirit of God, which dwells in all the Saints by vertue of that inhabitation, doth inable the Saints to underſtand the Scriptures, ſo as to be able to expound them to others.
2. That the Spirit of God doth by any ſuch immediate way helpe Chriſtians to underſtand Scriptures,31 as he did helpe the Saints in primitive times by by the guift of prophecy.
3. We deny, That the ſpirit of God, in times when the meaning of his word may be underſtood by meanes, doth inable the Saints without meanes, (yea and out of their callings too) to expound the holy Scriptures to publike auditories; indeed were there a caſe of neceſſity, that the Church of Chriſt could not be ſupplyed otherwiſe but by ſome that could not uſe due meanes to gaine the meaning of Scriptures, the aſſiſtance of the ſpirit might then be lookt for in an extraordinary way, but when there is no ſuch neceſſity but God hath liberally ſupplyed his people with meanes, both to gaine the knowledge of Scriptures, and ordaining ſome to that office, we deny that any have any promiſe for any ſuch extraordinary aſſiſtance, nor have any ſuch granted to them: This is that I deny.
Now every errour, Chriſtian, is founded upon a miſtake of ſome truth, an Errour, being a monſtrous production, being begotten by the Devil upon a crotchecall head, or an ignorant head and a proud heart: and as every monſter hath ſomething of the ſpecies which it repreſents, in reſpect of which it is either deficient or redundant, ſo hath every Errour. The truth's ſomething of the ſpecies whereof is kept in this Errour, thou haſt heard, and alſo wherein this appeares to be a monſter, being a redundancy to thoſe truths, and ſomething more then they hold forth.
32And indeed it is neceſſary that one of thoſe three laſt mentioned ſhould be held (as a ſubſtratum) to this irregular practice of unordained mens Preaching. For if we ſhould lay that truth aſide, that all that publikely Preach muſt be in office, and onely hold the other, That all that expound Scripture muſt have a guift and ability to doe it, (which Mr Sheppard grants) yet we ſhould have enough againſt the Preaching of the moſt, and one of a thouſand Chriſtians would ſcarce be found fit according to that to be a Preacher, if we ſtill hold this truth.
That this guift is not common to all Saints by vertue of the ſpirit given them, viz. the ſanctifying ſpirit, but onely given by the uſe of meanes, by the ſtudying of Scripture, weighing the Originall, conſidering paralell Scriptures, weighing coherences and conſequences, ſtill it will follow,
That thoſe onely may preach who are enabled to doe this, who can ſearch the Originals, conſider paralell Scriptures, and judge if they be paralells; who can underſtand and weigh coherences and conſequences, &c. and this would argue very few guifted men fitting. Being neither:
1. Inabled to allow themſelves times to do it, nor yet,
2. Having naturall or acquired abilities to do it, if they had time; therefore it ſtood Mr. Sheppard in hand to maintaine the other notions: That they have an immediate aſſiſtance to it by the Spirit, dwelling in them as Saints. An opinion as much ridiculous as dangerous; for if this were true, then as I have urged,
331. None but ſuch, as have the ſpirit thus dwelling in them and are Saints, could give a true interpretation of any portion, the contrary to which is evidently true.
2. No Saint could erre, in any interpretation of Scripture or application of it; why? becauſe this act of his proceeds from the immediate vertue of an unerring Spirit. Thus ſhould nonſenſicall and ridiculous interpretations of Scripture, which he that runs may read to be falſe, be father'd upon the ſpirit of God. And herein (Chriſtians) I cannot but obſerve how God hath made Mr. Sheppard to confute himſelfe; for you ſhal any of ye be Judges, whether an unerring Spirit guided him when he interpreted James 4.5. to be the holy Spirit dwelling in us, and applied it to that purpoſe.
And the like I might ſay of forty Scriptures he hath brought and applyed in his Booke, that have no kind of relation to the thing, he brings them to prove; take his Booke, examine the Scriptures he quotes, well obſerving for what he quotes them, and thou wilt finde it very true. Now I thinke it were no leſſe then blaſphemy for me to bring James 4.5. The Spirit that dwells in us luſteth to envy, to prove that the holy Spirit dwells in the Saints, if I ſhould ſay, The ſpirit guided me to that interpretation; Beſides,
3. Of neceſſity: A Saint (if this Doctrine be true) can never alter his opinion in any one Scriptures interpretation, for ſurely the Spirit cannot guide a man contrary to its owne former guidance.
344. If this guift comes from the ſpirit as the ſpirit that dwells in us; Every one in whom the ſpirit dwells muſt be able to expound Scripture to others. In ſhort, Chriſtians, ſo many groſſe abſurdities would follow this poſition as would eaſily evidence it to be as farre from truth as hell is from heaven. And yet if our brethren cannot ſay this, they can ſay nothing at all to juſtifie their abilities to expound Scriptures, and ſo conſequently their practice in it.
Now that I might vindicate the holy Spirit from being the author of thoſe lamentable wreſtings of Scripture, nonſenſicall interpretations, and abſurd ſenſes which many put upon it, I have undertaken this diſcourſe, one thing more eſpecially moving me.
6. The dangerous conſequences, which, I apprehend, would be of this opinion and practice, and eſpecially at this time, I ſhall mention but a few.
1. A dangerous puffing up of Chriſtians, with the opinion of their own parts and abilities, no Schollers are ſo proud as thoſe that have leaſt Scholerſhip;Hoc tantum ſcio me nihil ſcire. Non eſt calamitoſior homo in terris quam ſuperbus Doctor, Rex, Princeps. Lutherus. men of knowledge ſee ſuch a vaſt knowledge before them, that it makes them cry out, they know nothing, nor any Chriſtian ſo ready to be puft up with a conceit of their own knowledge as thoſe that know leaſt; thoſe that have rare abilities to expound Scripture ſee ſo many difficulties, and meet with ſo many conſiderable queſtions and objections, that it makes them judge themſelves very inſufficient to this great work, who is ſufficient for ſuch things?35 obſerve (Chriſtians) where there are ſuch preachers, whether thou doeſt not ordinarily ſee them men puft up with ſelfe conceit and opinions of themſelves, thinking no texts too hard for them to open, no difficulties too hard to unty.
2. We live in an age when the worſt of men are much prejudiced againſt the wayes of God and his Goſpell Ordinances, and in which many ſuch men there are that are very learned and criticall. Now whether this be a probable way to ingratiate the Ordinances of God to people, to ſend out Preachers, that through want of abilities ſhall make the Ordinances of God nauſeous to carnall hearts, let any prudent Chriſtians Judge. Surely in ſuch times thoſe ſhould be ſent out who are of moſt eminent Abilities, and furniſhed even with humane Art, to perſwade in the moſt moving way, and to inſinuate themſelves into the hearts of their hearers, otherwiſe the Ordinances of God ſhall yet be made more contemptible. And for ordinary people, how much they are prejudiced againſt the wayes of God, all know; and whether it be a way to propagate the Goſpell of Chriſt amongſt them, to ſend out ſuch whom they have formerly known to be of their own ranke or below them, let experience witneſſe; when Jeſus Chriſt himſelfe (who ſurely had better guifts then our brethren have) preached where the people could ſay, Is not this the Carpenters ſon? the ſon of Mary, the brother of James and Joſes, and36 of Judas and Simon, and are not his ſiſters here with us? Mar. 6.3. It is ſaid v. 5. Jeſus Chriſt could do there no mighty workes, ſave that he laid his hands upon a few ſick perſons and healed them, whereupon he went downe into the Villages and preach't; and ſhall we thinke they are likely to be great Inſtruments in doing good? When the people ſhall ſay, Is not this the Cobler that mended our boots the other day? or rather will it not be a way to harden people in their contempt of the Lords Ordinances.
3. Thirdly, doe we not live in a time, when Chriſtians are growne to a very high degree of knowledge, that ordinary notions will not ſerve their curious palats, They muſt have good ſauſe as well as meat, and all that Miniſters can doe by their moſt elaborate judicious Sermons is ſcarce enough to keep alive in Chriſtians a good opinion of Ordinances; and will it not be a ready meanes to make them wholly to ſlight them, to have their eares continually tyred with raw, and indigeſted Notions and vaine tautologies, with diſcourſes in which ſhall be nothing to win the affections,Doctores non ſolum aedificare, ſed etiam deſendere debent. Tempore pacis docendum eſt. Belli autem tempore pugnandum & reſiſtendum Satanae ac haereticis. Lutheri loc. com. cl. 4. p. 34. and entice the hearers eare?
4. Doe we not live in times in which the Socinian and Arminian hereſies are ſpread over the Nation; that there is ſcarce any body of profeſſors but ſome or other of them are poyſoned with this leaven? And is this a time to ſend out ſuch woodden inſtruments to deale with them? will a guifted brother that hath no learning, nor any way improved his reaſon be able to graple wth a ſubtil37 headed Socinian; or rather ſhall he not (probably) be ſeduced by him into his Blaſphemies?
5. Will not this practice make way to render the office of the Miniſtry uſeleſſe, and the Ordinance of Ordination uſeleſſe? For to what purpoſe ſhould theſe continue, if it be every ones duty to Preach as well as they; nay, & in time thus ſhall all the Ordinances of God be made uſeleſſe, for they that bring arguments to prove this, may if they will bring better from this conceſſion to prove they may baptize and give the Lords Supper, and then what need of officers for any?
I might inſtance in many more, but in ſhort my apprehenſions are ſuch, that I believe, if the Devill were to aſke a Courteſie of a State, he ſhould aſke no more then, 1. An univerſall toleration, and 2. an uncontrouled liberty for every one to Preach and expound Scriptures.
By an univerſall toleration he ſhould get a protection for his friends he hath already;By the firſt the divel would ſecure his ſervants from the Sword of the Magiſtrates; by the ſecond from ſword of argument, the two edged ſword of the word. by this libertas prophetandi he would make more unlearned men wreſting the Scriptures to their owne deſtruction, and the deſtruction of them that heare him. If he could but procure theſe two things, he ſhould have the Magiſtracy in a ſnare for neglect of their duty in reference to the truth and glory and ordinance of Chriſt, he would have the Miniſtry under his feet (thoſe great troublers of his Kingdome) yea and the third part of the ſtarres of Heaven would be drawne downe, being by this meanes ſeduced into errour, or carried up above ordinances, and he38 would harden the hearts of others againſt the meanes of Grace. My ſoule trembles to thinke what the iſſue of Either or both theſe will be. The Purity and truth of Ordinances would be loſt, and the power of Godlineſſe loſt too. I ſay the firſt will be loſt; the Ordinance of Ordination gone? have we been ſo zealous againſt a trifling ceremony, Chriſtians, becauſe it hath not been commanded, and ſhall it be now ſo light a thing to us to make the commands of the Goſpell (yea ſo many as are for ordination) of no effect? Have we ſtrained at a Gnat, & ſhall we ſwallow theſe Camels? have we been ſo zealous againſt an Apocryphall Biſhop or Arch-biſhop, and ſhal we ſo tamely admit thoſe things which are far more Apocryphall? ſhall any dare to ſay that a private Perſons ſprinkling water upon the face, and naming the holy Trinity is that Ordinance of Baptiſme? or the breaking a bit of Bread, and powring out a little Wine (uſing the words of adminiſtration) by the ſame hand, the great Ordinance of the Lords Supper? and is their prophecying (as they call it) any more the great Ordinance of Preaching? no ſure, thus ſhall Ordinances be all one after another laid aſide. And for the power of godlineſſe (deare Chriſtians!) looke into other places where there hath beene an univerſall toleration, and ſee how much of it thou findeſt there. In ſhort, Chriſtians, you can remember the time when the Miniſters of the Lord Jeſus Chriſt Preach'd the Goſpell powerfully and plainely; and Chriſtians heard it reverently39 and humbly, and were wont in their families to repeat and examine Sermons, to ſearch the Scriptures for the truth of thoſe things which the Miniſters ſaid, were not the Chriſtians of thoſe times noble Bereans? did not the power of Godlineſſe thrive under this order? were there not more ſoules converted by farre then now; were not thoſe Chriſtians more humble, ſincere, cordiall, united, ſound Chriſtians then thoſe of our times? had we not more Chriſtians when we had fewer Preachers? and ſince this unbridled liberty hath beene taken, have not Chriſtians beene more looſe and wanton, more crotchicall, and ſcepticks rather then Chriſtians? O that the Lord would pleaſe to teach his people ſobriety to diſtinguiſh between the budding rods, and thoſe that he doth not make to bloſſome.
I confeſſe (Chriſtians!) I was the unfitteſt of ten thouſand to undertake this great controverſie, not onely in reſpect of my few dayes and little abilities of learning and Judgement, but in regard of my much work, it is now but fourteene dayes ſince this Authors Booke came to my ſight or hands, and I have had the taſke of ſeven Sermons to ſtudy and Preach in the time, ſo that thou canſt not expect I ſhould have approved my ſelf very exact in my anſwer, which was diſpatched in ten dayes (my Preface having taken up the other foure.) But I could not hold my peace (not for my owne ſake) for I durſt have truſted the weakeſt judgements to40 have judged betwixt Mr. Sheppard and me, whether he had ſufficiently anſwered my arguments, but for the Lords ſake, and for his glory ſake, and for his truths ſake and Saints ſake: and for his glorious Ordinances ſake, that they might not be trampled under foot; I ſay for theſe cauſes I have undertaken this Gentleman. And now I beſeech you (deare and pretious friends) in this day of reproach, to witneſſe to the ordinance of the Lord Jeſus. This Gentleman hath ſo farre appeared for the Lord as to plead with people to maintaine the great Ordinance of the Miniſtry. The Lord make him in that to prevaile with them. Severall things the Devill hath deviſed in theſe ſinfull times to prejudice the Spirits of Chriſtians againſt the Miniſters of the Goſpell that are the meſſengers of the Lord to their ſoules,Non amo te Sabidi nec poſſum dicere quare: Hoc tantum poſſum d•cere non amo te. yea, againſt thoſe of whom they cannot ſay, they have either complied with the ſuperſtitions of former times, or that their converſation is not as becomes the Goſpell of the Lord Jeſus; they can onely ſay this againſt them, that they care not for them.
But I ſay ſome things there are that the Devill hath put into ſome profeſſors mouths to defend their revilings of them, and ſhamefull contempt caſt upon them.
1. Firſt, They are diſaffected to the State, I could not but obſerve this great ſubtilty of Satan, when Church differences through much waiting and many diſputes were almoſt brought41 together to finde out this new way to divide. But my deare friends! is this enough thinke you, to juſtifie not hearing the Miniſters of the Goſpel, or laying them aſide. Bleſſed be God that unhappy cauſe of diviſion is almoſt now taken away. But was there nothing that in poynt of conſcience might ſtumble the Miniſters of God in reference to our great change? or were all Saints that were moſt complying? I ſpeake not for my ſelfe, I confeſſe I was from the firſt more ſatisfied in poynt of Engaging, then many of my Reverend fathers, but I could not but from the firſt thinke, and ſtill doe thinke hundreds of them that durſt not, were more conſcientious then my ſelfe, and had the feare of God more upon them then my ſinfull ſoule hath, and were I either in Parliament or Army, I truſt I ſhould the more love and honour that man for ever, whom I ſhould obſerve holy and conſcientious in all his wayes for oppoſing me, and venturing any frownes to doe it, where he obſerved me doing any thing that he in conſcience ſhould thinke I did amiſſe in, though I were fully ſatisfied I did not. But I hope that buſineſſe is determined by the great God, O that no grudges for differences relating to it might yet remaine, but that there might be in all that feare the Lord an heart of Oblivion as well as an Act of Oblivion is paſt in it.
2. A Second great objection againſt the Miniſters is: they are Preſbyterians, and the Devill hath ſo far prevailed with many as to make it42 in their hearts Anathema eſſe Preſbyterum. It hath beene the lot of the Saints heretofore to be ſtigmatized with Apocryphall names, Lollards, Hugonites, Calviniſts, Puritanes, Non conformiſts, yet they bare their names with Glorying, becauſe it was for the Lords ſake. Bleſſed be God that he hath now taught our enemies a Scripture name: Presbyter is a name of the Lords owne coyning. Tit. 1.5. 1 Pet. 5.1. 2 Ep. Jo. v. 1. 3 Ep. v. 1. &c. I confeſſe Chriſtians that name next the name of Chriſtian is my glory, and the next Scripture name for the Miniſters of the Goſpell and officers of the Church. After that way which they call Preſbytery, I deſire to worſhip the Lord Jeſus Chriſt in Goſpell-order. And if this be to be vile, we muſt be more vile: we cannot but looke upon Paſtors, Elders, and Deacons, to be the Church officers under the Goſpell, and thinke that the government of the Church is to be in ſuch hands, and that Synods are Gods Ordinance to which Churches ought to be ſubject, and that errors and hereticks are not to be endured, nor publike Ordinances to be adminiſtred by private hands, nor the great Ordinance of the ſupper to be given out promiſcuouſly, and theſe are the great things that Preſbyterians differ in, both from ſome of their diſſenting brethren, and the Epiſcopall party; and whether this charge will be enough to juſtifie your hatred of the Miniſters of the Goſpell, and dividings from them in the day of the Lord Jeſus (Chriſtians!) I beſeech you ſeriouſly to conſider.
433. But Thirdly, the Miniſters are bitter,Nos ſic ſapimus omnia prorſus•ſſe reprehendenda, arguenda, conſundenda, nihil excuſandis ut medio ſtet campo libera, & aperta & pura veritas. Porro aliud eſt eos quos corripueris ſumma manſuetudine ſuſcipere, tolerare, juvare. Hoc jam ad charitatis & officii exemplum pertinet, non adminiſterum verbi: charitas eſt quae omnia ſuſtinet, omnia ſuffert, omnia ſperat; fides vero ſeu verbum prorſus nihil ſuſtinet, ſed arguit, devorat, ſeu ut Jeremias dicit, evellit, deſtruit, diſſipat, & maledictus qui facit opus domini fraudulenter. Lutherus loc. com. cl 4. p. 75. I could never yet underſtand this charge when a Miniſter might be ſaid to be bitter, or upon what ſcore this charge lies upon them; was not John Baptiſt ſo bitter when he called the Phariſees a generation of Vipers, and Jeſus Chriſt ſo bitter when he called them rotten painted Sepulchers? doe they reprove ſinne harſhly, and is it not their duty, to Cry aloud and not to ſpare? I would faine Fathome this Notion of bitterneſſe, when you have conſidered it, Chriſtians examine whether it be not Zeale in oppoſition to Lukewarmeneſſe, that you put this ſcandalous name upon: if it be knowne that whatſoever you thinke of it, they thinke it a dreadfull thing to be ſpued out of the Lords mouth, for being neither hot nor cold againſt hereſies and Errours, and for the glory of the Lord Jeſus. If I rightly underſtand this notion, it is this, ſuch a Miniſter is bitter, why, he inveighes ſharpely againſt an opinion or practice which is mine, & I am perſwaded many Saints of God are of it. But Chriſtians! ſurely you will be aſhamed to own this before the Lord Jeſus hereafter, or in a diſcourſe here. Is the Miniſter an holy conſcientious man? doeſt thou thinke that he verily thinkes thy opinion or way is a ſinne: if thou doeſt, Chriſtian, ſurely thou ſhould'ſt love him that he will not ſpare thee: was not Jeſus Chriſt thus bitter when he ſaid to Peter, get thee behind me Satan, and Paul thus bitter when he rebuked Peter to his face? Could David ſay concerning a44 wretch that charged him with bloud and uſurpation, when he ſo ſhamefully railed on him in the ſtreets, Let him alone perhaps God hath bidden him curſe? And if thou haſt an humble heart, ſhalt not thou ſay when an holy ſervant of God ſhall not raile, but from Scripture reprove, not in the ſtreets but in the Pulpit, where God hath ſet him to reprove ſinne, poſſibly God hath bidden him reprove, poſſibly my ſoule may be guilty, however doubtleſſe he ſpeakes what he thinkes the Lord hath bidden him ſpeake. Let the righteous ſmite me and it ſhall be like oyle that ſhall not breake my head, yea it ſhall be a kindneſſe for yet my prayer alſo ſhall be in their calamities. Pſal. 141.5. E•ſi me Lutherus Diabolum vocaret, ego tamen illum inſignem dei ſervum agnoſcam. Calv. Mr. Calvin heard that Luther rail'd on him, what ſayes he to it, ſayes he, though Luther ſhould call me a Devill, yet I would acknowledge him a famous ſervant of the Lord Jeſus Chriſt. But Calvins Doctrine and Spirit too is much forgotten.
4. But the Miniſters Preach nothing but damnation, they Preach legally and Preach nothing but duties, they ſhould Preach priviledges. Iſa. 30.8. Now go, write it before them in a Table, and note it in a Booke, that it may be for the time to come for ever and ever. That this is a rebellious people, lying children, children that will not heare the law of the Lord, which ſay to the ſeers ſee not, and to the prophets prophecy not unto us right things, ſpeake unto us ſmooth things, prophecy deceits, get you out of the way, turne aſide out of the path, cauſe the holy one to ceaſe from before us. There are no conſcientious Miniſters but will preach the priviledges of the Goſpell, but45 they know that there are a thouſand ſinners and hypocrites to ten true Saints,Read Mr. Sheppards Sincere Convert. Mr. Hooker on humiliation. Mr. Fenners Books: and holy Rogers and Bolton. See if they did not preach terrours, as well as comforts, yet who are now ſuch inſtruments of God to convert ſoules? they know there are many wanton looſe profeſſors to one ſtrict humble cloſe walking Chriſtian, and therefore they thinke it their duty to preach the Law as wel as the Goſpell, did not John Baptiſt preach law. Math. 3.7, 8, 9, 10. And Jeſus Chriſt preach law. Math. 25.41. And St. Paul write law to the Saints. Rom. 2. v, 1, 2, 3, 4, 5. &c. and 2 Theſ. 1.10, 11. Profane perſons had need of law to humble them, and hypocrites to convince them, and looſe profeſſors to make them humble and ſtrict. But my Pen runs too farre. (Deare Chriſtians!) the Lord keep you humble in theſe wanton dayes, and ſober in the midſt of this mad generation, and under an holy aw of his precious ordinances in this day of their reproach, and tender of his Miniſters by whom you have beene brought in to Chriſt in this day of their contempt, and zealous for Chriſt Jeſus in this Lukewarme time. And the Lord Jeſus keepe you all blameleſſe to the day of his comming. This is the Prayer of,
Your meaneſt ſervant in the worke of the Lord Jeſus JOHN COLLINGS.
From my ſtudy in Chaply-field-houſe. in Norwich. April. 26. 1652.