A seasonable caveat against the dangers of credulity in our trusting the spirits before we try them delivered in a sermon before the King at White-Hall on the first Sunday in February, 1678/9 / by Thomas Pierce ... ; published by His Majesties especial command.
§ 1. THERE are Multitudes of Deceivers in these our last and worst Times, by way of Antidote unto whose Venom These words of S. Iohn are a good Provision. And however they are numerous, I think they may fall under two general Heads. Some are so credulous as to believe every Spirit ;
§ 1. THERE Are Multitudes of Deceivers in these our last and worst Times, by Way of Antidote unto whose Venom These words of S. John Are a good Provision. And however they Are numerous, I think they may fallen under two general Heads. some Are so credulous as to believe every Spirit;
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and some so Atheisticall, as to believe none at all. Both are Enemies to Religion, though not Both alike. For though the first are bad enough, the last are very much worse. The first are Meteors in Religion, expressed to us in Scripture by Clouds without water, and wandring Stars ;
and Some so Atheistical, as to believe none At all. Both Are Enemies to Religion, though not Both alike. For though the First Are bad enough, the last Are very much Worse. The First Are Meteors in Religion, expressed to us in Scripture by Clouds without water, and wandering Stars;
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men so unlearned and so unstable, so in love with New Light, and so given to change, that not contented with one or two, (though the best and soundest,) they heap up Teachers unto themselves ;
men so unlearned and so unstable, so in love with New Light, and so given to change, that not contented with one or two, (though the best and soundest,) they heap up Teachers unto themselves;
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and by the Novelty of the Doctrine putting an estimate or value on him that brings it, they are easily made Proselytes to every New Prophet who next bespeaks them;
and by the Novelty of the Doctrine putting an estimate or valve on him that brings it, they Are Easily made Proselytes to every New Prophet who next bespeaks them;
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the greatest Monster in all the World, excepting onely the Authour of it. For if the perfectest Definition of Man as Man, is to be Animal Religiosum, which still includes Rationale, and therefore makes the most exact Definition, (as many great and good Writers have very rationally esteem'd it;) then He must certainly be a Monster, more properly then a Man, who is so destitute of Reason, as wholly to be void of Religion too.
the greatest Monster in all the World, excepting only the Author of it. For if the perfectest Definition of Man as Man, is to be Animal Religious, which still includes Rationale, and Therefore makes the most exact Definition, (as many great and good Writers have very rationally esteemed it;) then He must Certainly be a Monster, more properly then a Man, who is so destitute of Reason, as wholly to be void of Religion too.
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And for any one to Teach, (as the Monster of Malmesbury has been permitted to doe in Print,) that there is no Spirit at all, or that there is no incorporeal Substance, (two Expressions of the same Thing,) what is it but to pluck up all Religion by the Root? 'Tis publickly to set up a School of Atheism. For God (if any thing) is a Spirit ;
And for any one to Teach, (as the Monster of Malmesbury has been permitted to do in Print,) that there is no Spirit At all, or that there is no incorporeal Substance, (two Expressions of the same Thing,) what is it but to pluck up all Religion by the Root? It's publicly to Set up a School of Atheism. For God (if any thing) is a Spirit;
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not for This reason onely, because our Apostle S. Iohn affirms it, (whom the Hobbists will not believe;) but for this other reason also, (which even our Hobbists cannot but yield to,) that, supposing a God there is, (or that 'tis but possible for him to be,) He must be Infinite, and Indivisible ;
not for This reason only, Because our Apostle S. John affirms it, (whom the Hobbists will not believe;) but for this other reason also, (which even our Hobbists cannot but yield to,) that, supposing a God there is, (or that it's but possible for him to be,) He must be Infinite, and Indivisible;
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and yet, we know, He can be neither, if He is any way Corporeal. For All Corporeal things have Parts, and so by consequence are divisible, and so by consequence are finite. And for God to be finite, or divisible, is for God not to be God ;
and yet, we know, He can be neither, if He is any Way Corporeal. For All Corporeal things have Parts, and so by consequence Are divisible, and so by consequence Are finite. And for God to be finite, or divisible, is for God not to be God;
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From whence it follows unavoidably, that for any one to teach, and to teach in publick, (not publickly from the Pulpit, but much more publickly from the Press, ) that an Incorporeal Substance is in it self a Contradiction, (the Positive Doctrine of the Leviathan, ) is publickly to open a School of Atheism: It being publickly to teach There is no Spirit, and (by a Consequence unavoidable) There is no God. For every thing that is, is either an Accident, or a Substance. (What is neither, is not. ) And every Substance (a nobler sort of Being then any Accident can be ) is either Corporeal, or Incorporeal. That denominates a Body, and This a Spirit. To say that God is the former, implies the horridest Contradiction ; (as hath been shewn;) and so He must be the latter, by undeniable Consecution.
From whence it follows avoidable, that for any one to teach, and to teach in public, (not publicly from the Pulpit, but much more publicly from the Press,) that an Incorporeal Substance is in it self a Contradiction, (the Positive Doctrine of the Leviathan,) is publicly to open a School of Atheism: It being publicly to teach There is no Spirit, and (by a Consequence unavoidable) There is no God. For every thing that is, is either an Accident, or a Substance. (What is neither, is not.) And every Substance (a Nobler sort of Being then any Accident can be) is either Corporeal, or Incorporeal. That denominates a Body, and This a Spirit. To say that God is the former, Implies the horridest Contradiction; (as hath been shown;) and so He must be the latter, by undeniable Consecution.
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one express'd, and another imply'd. First, 'tis express'd in plain terms, that, seeing many false Prophets (or false Pretenders to the Spirit ) are gone out into the World, we are bound,
one expressed, and Another implied. First, it's expressed in plain terms, that, seeing many false prophets (or false Pretenders to the Spirit) Are gone out into the World, we Are bound,
Next, 'tis as evidently imply'd, (as if it were expressed in words at length,) that though Many Prophets are False, we must not thence reckon that None are True:
Next, it's as evidently implied, (as if it were expressed in words At length,) that though Many prophets Are False, we must not thence reckon that None Are True:
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as though many Lines are crooked, we must not thence argue that none are strait ; seeing every crooked Line must needs presuppose and imply a strait one.
as though many Lines Are crooked, we must not thence argue that none Are strait; seeing every crooked Line must needs presuppose and imply a strait one.
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But as my Text is in the middle between an important Dehortation, [ Believe not every Spirit, ] and as important a Reason of it, [ for many false Prophets are gone out into the World:
But as my Text is in the middle between an important Dehortation, [ Believe not every Spirit, ] and as important a Reason of it, [ for many false prophets Are gone out into the World:
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] so our Course is to be steer'd in a middle way, betwixt the Scylla of Credulity, and the Charybdis of Vnbelief. We must examin all Pretenders, and try of what sort they are.
] so our Course is to be steered in a middle Way, betwixt the Scylla of Credulity, and the Charybdis of Unbelief. We must examine all Pretenders, and try of what sort they Are.
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We must get a Lapis Lydius, whereby to learn the true difference betwixt the two sorts of Spirits in the sixt Verse of this Chapter, the Spirit of Truth, and the Spirit of Errour: or, (to express it without the Metonymie which our Apostle here useth,) betwixt a True, and False Prophet ;
We must get a Lapis Lydius, whereby to Learn the true difference betwixt the two sorts of Spirits in the sixt Verse of this Chapter, the Spirit of Truth, and the Spirit of Error: or, (to express it without the Metonymy which our Apostle Here uses,) betwixt a True, and False Prophet;
For as there were Prophets in the Old Testament, both True and False, so are there also in the New. As there were Spirits under the Law, too many to be good, so there are also under the Gospel. There was in That a familiar Spirit, ( Lev. 20.27.) a lying Spirit, (1 King. 22.22.) and a Spirit of Perverseness, ( Isa. 19.14.) There is in This a foul Spirit, a deaf and dumb Spirit, ( Mar. 9.25.) a Spirit of Errour and of Delusion, (2 Thess. 2.11. 1 Ioh. 4.6.) a Spirit of Slumber, ( Rom. 11.8.) Still the more and the worse the unclean Spirits are, the greater need we have to Try them.
For as there were prophets in the Old Testament, both True and False, so Are there also in the New. As there were Spirits under the Law, too many to be good, so there Are also under the Gospel. There was in That a familiar Spirit, (Lev. 20.27.) a lying Spirit, (1 King. 22.22.) and a Spirit of Perverseness, (Isaiah 19.14.) There is in This a foul Spirit, a deaf and dumb Spirit, (Mar. 9.25.) a Spirit of Error and of Delusion, (2 Thess 2.11. 1 John 4.6.) a Spirit of Slumber, (Rom. 11.8.) Still the more and the Worse the unclean Spirits Are, the greater need we have to Try them.
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And amongst all the severall Gifts wrought by one and the same Spirit, the Discerning of Spirits is worthily reckon'd to be a chief, ( v. 10.) Which Gift of Discerning 'twixt good and bad Spirits, (as all the rest,) The Spirit of God divides to every man severally as He will, ( v. 11.) to some in a greater, and to some in a lesser measure.
And among all the several Gifts wrought by one and the same Spirit, the Discerning of Spirits is worthily reckoned to be a chief, (v. 10.) Which Gift of Discerning betwixt good and bad Spirits, (as all the rest,) The Spirit of God divides to every man severally as He will, (v. 11.) to Some in a greater, and to Some in a lesser measure.
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And in this Gift S. Peter did very mnch excell S. Philip. (For so 'tis obvious to collect from the 8th. of the Acts, by comparing the 13th. with the 23th. verse.)
And in this Gift S. Peter did very mnch excel S. Philip. (For so it's obvious to collect from the 8th. of the Acts, by comparing the 13th. with the 23th. verse.)
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And therefore NONLATINALPHABET, Try and prove them, (says our Apostle,) whether they are what they pretend: whether really they are Gold, or do but eminently glister: whether they speak by Commission, and as the Oracles of God, or onely run ere they are sent, inspir'd by Avarice, and Ambition, and by the Impulse of the Devil: whether they teach the sound Doctrins of Christ 's Apostles and of his Church, whose Faith and Doctrins we are to follow;
And Therefore, Try and prove them, (Says our Apostle,) whither they Are what they pretend: whither really they Are Gold, or do but eminently glister: whither they speak by Commission, and as the Oracles of God, or only run ere they Are sent, inspired by Avarice, and Ambition, and by the Impulse of the devil: whither they teach the found Doctrines of christ is Apostles and of his Church, whose Faith and Doctrines we Are to follow;
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but we must also try the Rule by which they All are to be tried. For severall Tests and Rules of Triall (who are true or false Teachers, and which Doctrins are right or wrong, ) have been lately set up to the hurt of Souls, by the Two sorts of Enemies whereof I spake in the beginning;
but we must also try the Rule by which they All Are to be tried. For several Tests and Rules of Trial (who Are true or false Teachers, and which Doctrines Are right or wrong,) have been lately Set up to the hurt of Souls, by the Two sorts of Enemies whereof I spoke in the beginning;
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The first of these will allow of no other Test, than the Sturdiness and Strength of their own Perswasion, which it is their will and pleasure to call The Testimony within them. And by running in a Circle they grow so giddy, that the longer we Catechize, the more we lose them.
The First of these will allow of no other Test, than the Sturdiness and Strength of their own Persuasion, which it is their will and pleasure to call The Testimony within them. And by running in a Circle they grow so giddy, that the longer we Catechise, the more we loose them.
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The other Enemies of Religion, (who are withall by much the worst, ) in a derision and contempt of supernatural Revelation, will have no better Test of true and false Prophets,
The other Enemies of Religion, (who Are withal by much the worst,) in a derision and contempt of supernatural Revelation, will have no better Test of true and false prophets,
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or of right and wrong Doctrins, than the Warranty and Allowance of the Sovereign Powers, in every Kingdom and Commonwealth, of whatsoever Denomination throughout the world.
or of right and wrong Doctrines, than the Warranty and Allowance of the Sovereign Powers, in every Kingdom and Commonwealth, of whatsoever Denomination throughout the world.
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Which Position of the Leviathan, (fetcht as 'tis from Iaponia, and there from the Sect of the Ienxuani ) is so prodigiously absurd, that it either makes no difference 'twixt Right and Wrong, and infers True and False to be a couple of empty words, (which signifie nothing,
Which Position of the Leviathan, (fetched as it's from Japania, and there from the Sect of the Ienxuani) is so prodigiously absurd, that it either makes no difference betwixt Right and Wrong, and infers True and False to be a couple of empty words, (which signify nothing,
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or the same thing, the Will and Pleasure of the Prince ;) or else infers this Contradiction, that the same Things and Persons are in severall Times and Places both True and False. So that according to This Position, the Christian Religion was a false one under all the Heathen Emperours, who did publickly prohibit the Teaching of it;
or the same thing, the Will and Pleasure of the Prince;) or Else infers this Contradiction, that the same Things and Persons Are in several Times and Places both True and False. So that according to This Position, the Christian Religion was a false one under all the Heathen emperors, who did publicly prohibit the Teaching of it;
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yet a most true one under Constantine surnam'd the Great, and under all the following Emperours, who strictly commanded it to be Taught. Iesus Christ (with Mr. Hobbs ) must have been a false Prophet, as not approved of by Herod and the Then-Emperour of Rome ;
yet a most true one under Constantine surnamed the Great, and under all the following emperors, who strictly commanded it to be Taught. Iesus christ (with Mr. Hobbs) must have been a false Prophet, as not approved of by Herod and the Then-Emperour of Room;
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whilst Mahomed must be a true one, because allow'd by the great Sultan, supreme Governour of the Turks. The Will and Pleasure of the Prince being set up by That Monster, as the sole Touchstone, or Criterion, whereby a Prophet, or a Doctrin, or a Religion is to be try'd. None (says He) but a Sovereign in a Christian Commonwealth, can take notice what is,
while Mahomed must be a true one, Because allowed by the great Sultan, supreme Governor of the Turks. The Will and Pleasure of the Prince being Set up by That Monster, as the sole Touchstone, or Criterion, whereby a Prophet, or a Doctrine, or a Religion is to be tried. None (Says He) but a Sovereign in a Christian Commonwealth, can take notice what is,
A greater power than is ascribed by the Iesuites themselves, either to the Bishop or Church of Rome: a power to abrogate the old, and (as often as he will) to make a new Canon of Scripture, or none at all.
A greater power than is ascribed by the Iesuites themselves, either to the Bishop or Church of Room: a power to abrogate the old, and (as often as he will) to make a new Canon of Scripture, or none At all.
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§ 5. Had such Seducers of the people appear'd in publick among the Iews, a present Death without Mercy had been inflicted as the wages of Their Iniquity. ( Deut. 13.5. and ch. 18. v. 20.) The Setters forth of new Doctrins in that Mosaical Dispensation could not escape their publick Trials in the Great Parliament of Israel they call'd The Sanedrim ;
§ 5. Had such Seducers of the people appeared in public among the Iews, a present Death without Mercy had been inflicted as the wages of Their Iniquity. (Deuteronomy 13.5. and changed. 18. v. 20.) The Setters forth of new Doctrines in that Mosaical Dispensation could not escape their public Trials in the Great Parliament of Israel they called The Sanhedrin;
Yea, though they had shewn Signs and Wonders, and though their Signs came to pass too, yet could it not exempt them from suffering Death, in case they tended to seduce the silly Admirers of their Wonders to worship Idols, or any other way to enervate the Law of Moses:
Yea, though they had shown Signs and Wonders, and though their Signs Come to pass too, yet could it not exempt them from suffering Death, in case they tended to seduce the silly Admirers of their Wonders to worship Idols, or any other Way to enervate the Law of Moses:
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which none could be allow'd to doe, and yet be thought a True Prophet, unless he could doe as real Miracles as Moses, and give as cogent Demonstrations as Moses had given, of his having been inspired and sent by God.
which none could be allowed to do, and yet be Thought a True Prophet, unless he could do as real Miracles as Moses, and give as cogent Demonstrations as Moses had given, of his having been inspired and sent by God.
Therefore None but the Messias, who out-did Moses, and that as well in point of Miracle, as in Holiness of Life, and in illustrating or compleating the whole Moral Law, could lawfully abolish the Ceremonial. Yea even Those Divine Prophets or Men of God (as they were call'd) who still asserted the Law of Moses, and disswaded men with vehemence from Idolatry and Schism, were fain to prove they were of God by unfeigned Miracles.
Therefore None but the Messias, who outdid Moses, and that as well in point of Miracle, as in Holiness of Life, and in illustrating or completing the Whole Moral Law, could lawfully Abolah the Ceremonial. Yea even Those Divine prophets or Men of God (as they were called) who still asserted the Law of Moses, and dissuaded men with vehemence from Idolatry and Schism, were fain to prove they were of God by unfeigned Miracles.
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Whereby the People were incens'd against the false Prophets of Baal, and presently slew them all as Cheats by the River Kishon. By such a Miracle of Elisha, even Naaman an Idolater was suddenly cleansed from his Leprosie, and convinced of Iehovah 's being the onely true God. By the like unfeigned Miracles, Moses baffled all the lying ones of the Sorcerers in Aegypt. And if the Prophets Then had need of shewing many and great Miracles, to prove the Truth of That Religion which the Israelites were then in Possession of;
Whereby the People were incensed against the false prophets of Baal, and presently slew them all as Cheats by the River Kishon. By such a Miracle of Elisha, even Naaman an Idolater was suddenly cleansed from his Leprosy, and convinced of Jehovah is being the only true God. By the like unfeigned Miracles, Moses baffled all the lying ones of the Sorcerers in Egypt. And if the prophets Then had need of showing many and great Miracles, to prove the Truth of That Religion which the Israelites were then in Possession of;
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How much a greater need of Miracles should our Seducers stand in, whereby to make us leave our Old, and wherewith to draw us on to their New Beliefs? That Doctrin (for example) of Iesus Christ and his Apostles, [ that we must obey them who have the Rule over us, and that we must submit our selves to every Ordinance of man for the Lord's sake, ] was confirmed by greater Miracles (if any greater can be ) then Moses and the Prophets confirm'd theirs by.
How much a greater need of Miracles should our Seducers stand in, whereby to make us leave our Old, and wherewith to draw us on to their New Beliefs? That Doctrine (for Exampl) of Iesus christ and his Apostles, [ that we must obey them who have the Rule over us, and that we must submit our selves to every Ordinance of man for the Lord's sake, ] was confirmed by greater Miracles (if any greater can be) then Moses and the prophets confirmed theirs by.
And by Consequence, if our Pretenders to supernatural lllumination will have us adhere to their New Doctrin, [ that we must not submit to every Ordinance of man, but rebell against them;
And by Consequence, if our Pretenders to supernatural lllumination will have us adhere to their New Doctrine, [ that we must not submit to every Ordinance of man, but rebel against them;
nor do any thing in Religion with any Decency or Order, but all as rudely and as confusedly as we can, ] they must perswade us by greater Miracles than those of Christ and his Apostles, whom we believe.
nor do any thing in Religion with any Decency or Order, but all as rudely and as confusedly as we can, ] they must persuade us by greater Miracles than those of christ and his Apostles, whom we believe.
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At least they must be able to convince us of Errour in Life and Doctrin, (as Moses did Corah and all his Separatist-Relations, ) by commanding the Earth to open,
At lest they must be able to convince us of Error in Life and Doctrine, (as Moses did Corah and all his Separatist-Relations,) by commanding the Earth to open,
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or strike us dead without a blow, (just as Peter did Ananias, ) for our usurping That Authority to preach God's Word, which our Schismaticks and Enthusiasts of each Extreme are wont to arrogate as a Right belonging onely to themselves. But (God knows) we have too many, who need no working of Signs and Wonders to deceive them:
or strike us dead without a blow, (just as Peter did Ananias,) for our usurping That authority to preach God's Word, which our Schismatics and Enthusiasts of each Extreme Are wont to arrogate as a Right belonging only to themselves. But (God knows) we have too many, who need no working of Signs and Wonders to deceive them:
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if the True Prophet from Iudah could suffer himself to be deceiv'd by the cunning False Prophet who dwelt in Bethel, (1 King. 13.18.) for which (not the False, but) the True Prophet was slain ; ( v. 24.) how apt are others to be deceiv'd who are no Prophets at all ? Very great need therefore we have, to Try Pretenders to the Spirit,
if the True Prophet from Iudah could suffer himself to be deceived by the cunning False Prophet who dwelled in Bethel, (1 King. 13.18.) for which (not the False, but) the True Prophet was slave; (v. 24.) how apt Are Others to be deceived who Are no prophets At all? Very great need Therefore we have, to Try Pretenders to the Spirit,
I take its meaning to be This. Every Spirit which confesseth, or every Pretender who owns our Saviour, not onely by word of Mouth, but in Life and Practice, and from the Heart, both as Iesus a Saviour, and as Christ a King too;
I take its meaning to be This. Every Spirit which Confesses, or every Pretender who owns our Saviour, not only by word of Mouth, but in Life and Practice, and from the Heart, both as Iesus a Saviour, and as christ a King too;
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Every one who does own him as well by his Faith, as his Confession, and as well by his Obedience, as by his Faith, to be the onely true Shiloh that was to come;
Every one who does own him as well by his Faith, as his Confessi, and as well by his obedience, as by his Faith, to be the only true Shiloh that was to come;
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Every one who does own him to be come in the Flesh too, not onely in his Divine, but in his Humane Nature also, which Cerinthus and Ebion and Simon Magus did deny ; (unto whom in particular S. Iohn alludes in this place;) lastly, Every one who owns him in his Exinanition, in his most despicable Condition, which made his Friends to fly from him,
Every one who does own him to be come in the Flesh too, not only in his Divine, but in his Humane Nature also, which Cerinthus and Ebion and Simon Magus did deny; (unto whom in particular S. John alludes in this place;) lastly, Every one who owns him in his Exinanition, in his most despicable Condition, which made his Friends to fly from him,
Every one who does own him in his tremendous Crucifixion, his Death, and Burial, and confesseth him even so to be the Son of the living God, or God manifest in the Flesh, 'Tis plain that every such Spirit must be concluded to be of God.
Every one who does own him in his tremendous Crucifixion, his Death, and Burial, and Confesses him even so to be the Son of the living God, or God manifest in the Flesh, It's plain that every such Spirit must be concluded to be of God.
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So that if any shall here object against S. Iohn 's Rule of Triall, that many Hereticks and Schismaticks do confess Iesus Christ to be come in the Flesh, who notwithstanding are of the Devil, and not of God ;
So that if any shall Here Object against S. John is Rule of Trial, that many Heretics and Schismatics do confess Iesus christ to be come in the Flesh, who notwithstanding Are of the devil, and not of God;
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one from Estius, and another from Tirinus. (Though the Substance of them Both I have anticipated already.) Estius answers, that S. Iohn did direct This Rule against the Hereticks of his own Times, who denied Iesus Christ to have come in the Flesh:
one from Estius, and Another from Tirinus. (Though the Substance of them Both I have anticipated already.) Estius answers, that S. John did Direct This Rule against the Heretics of his own Times, who denied Iesus christ to have come in the Flesh:
Which Answer is indeed good, but not sufficient. Tirinus therefore adds fitly, that by our Confessing Iesus Christ to have come in the Flesh, is meant our Confessing and Believing (to wit, our practical Believing) that Iesus Christ is the Messias ;
Which Answer is indeed good, but not sufficient. Tirinus Therefore adds fitly, that by our Confessing Iesus christ to have come in the Flesh, is meant our Confessing and Believing (to wit, our practical Believing) that Iesus christ is the Messias;
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but Repentance in the first place, and Forgiveness in the second. In which very order, both of Dignity and Nature, S. Peter had exhorted to Both before, ( ch. 3. v. 19.) Repent, and be converted, that your Sins may be blotted out,
but Repentance in the First place, and Forgiveness in the second. In which very order, both of Dignity and Nature, S. Peter had exhorted to Both before, (changed. 3. v. 19.) repent, and be converted, that your Sins may be blotted out,
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when the times of refreshing shall come from the presence of the Lord. And all sincere Repentance implies Obedience, as the same S. Peter argues, Act. 5.32. This Answer is very good and sufficient too, unless, by being too short, it may be also too obscure, or not sufficiently perspicuous to some of the slowest apprehensions;
when the times of refreshing shall come from the presence of the Lord. And all sincere Repentance Implies obedience, as the same S. Peter argues, Act. 5.32. This Answer is very good and sufficient too, unless, by being too short, it may be also too Obscure, or not sufficiently perspicuous to Some of the slowest apprehensions;
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Therefore Pretenders to the Spirit are to be try'd by such a Touchstone, as needeth not it self Another Touchstone for its Trial. And such a Touchstone is to be taken out of those plainest Places of Scripture, whose sense and meaning is agreed on even by men of All Iudgements ;
Therefore Pretenders to the Spirit Are to be tried by such a Touchstone, as needs not it self another Touchstone for its Trial. And such a Touchstone is to be taken out of those Plainest Places of Scripture, whose sense and meaning is agreed on even by men of All Judgments;
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And as they never have been yet, so they never can be matter of any Cavil, or Dispute. And because I pretend not to teach my Fellow - Teachers, or such as need not to be thus taught, (though the most knowing may not disdain to be put in remembrance of what they know, ) but onely the Ignorant and the Vnstable, who (for want of due Knowledge, or of sufficient Consideration, ) are like Clouds without water, carried about of Winds, (as S. Iude describes them;) I shall be carefull that every Part of the Test or Criterion I am to give, may be short, and yet easie, and (I hope) without all Question. The several Parts of the Touchstone will be no fewer than 6 or 7. Nor are the Spirits to be try'd by any one or two of them,
And as they never have been yet, so they never can be matter of any Cavil, or Dispute. And Because I pretend not to teach my Fellow - Teachers, or such as need not to be thus taught, (though the most knowing may not disdain to be put in remembrance of what they know,) but only the Ignorant and the Unstable, who (for want of due Knowledge, or of sufficient Consideration,) Are like Clouds without water, carried about of Winds, (as S. Iude describes them;) I shall be careful that every Part of the Test or Criterion I am to give, may be short, and yet easy, and (I hope) without all Question. The several Parts of the Touchstone will be no fewer than 6 or 7. Nor Are the Spirits to be tried by any one or two of them,
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First, The Spirit that is of God is the Spirit of Truth. And therefore if any man, who is outwardly of a seeming good Life, is yet of very ill Iudgement in Fundamentals, in Points essential to Christianity, as in the Doctrin of Obedience to every Ordinance of Man, to the Higher Powers, to Them that have the Rule over us, and do watch for our Souls ; (a Doctrin running in a Vein throughout the Body of the Gospel,
First, The Spirit that is of God is the Spirit of Truth. And Therefore if any man, who is outwardly of a seeming good Life, is yet of very ill Judgement in Fundamentals, in Points essential to Christianity, as in the Doctrine of obedience to every Ordinance of Man, to the Higher Powers, to Them that have the Rule over us, and do watch for our Souls; (a Doctrine running in a Vein throughout the Body of the Gospel,
and essentially belonging to All Religion;) especially if he ascribes to a sinfull man (not to say, The Man of Sin, ) That Incommunicable Attribute of God himself, [ Infallibility, ] and gives to every Priest the Privilege to doe a much greater Miracle than ere was done by Christ Himself,
and essentially belonging to All Religion;) especially if he ascribes to a sinful man (not to say, The Man of since,) That Incommunicable Attribute of God himself, [ Infallibility, ] and gives to every Priest the Privilege to do a much greater Miracle than ere was done by christ Himself,
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He must needs be misinstructed by the Spirit of Errour and Fascination, the Spirit with which he is bewitch'd, (as S. Paul speaks to the Galatians, ) let his outward Conversation be what it will, let his visible Course of life be never so plausible, or severe.
He must needs be misinstructed by the Spirit of Error and Fascination, the Spirit with which he is bewitched, (as S. Paul speaks to the Galatians,) let his outward Conversation be what it will, let his visible Course of life be never so plausible, or severe.
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Next, The Spirit that is of God is the Spirit of Holiness and Purity, as well as Truth. And therefore if any man, who is Orthodox, is at the same time Dishonest, of some good Opinions, but evil Practice, does hold the Truth, but in unrighteousness ;
Next, The Spirit that is of God is the Spirit of Holiness and Purity, as well as Truth. And Therefore if any man, who is Orthodox, is At the same time Dishonest, of Some good Opinions, but evil Practice, does hold the Truth, but in unrighteousness;
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especially if he takes upon him (by That Viper of Morality and all Religion, the Iesuites Doctrine of Probability ) not onely to allow, but to incourage and abett the grossest Villanies in the World, (without exception;) He is not season'd by the Holy, but the Vnclean Spirit, let his Orthodoxie of judgement,
especially if he Takes upon him (by That Viper of Morality and all Religion, the Iesuites Doctrine of Probability) not only to allow, but to encourage and abet the Grossest Villainies in the World, (without exception;) He is not seasoned by the Holy, but the Unclean Spirit, let his Orthodoxy of judgement,
And therefore if any sort of men shall take upon them to be Reformers by making Schism, by dissolving the Bond of Peace, wherein the Vnity of the Spirit is to be kept, and shall crumble Religion into as many small Parcells,
And Therefore if any sort of men shall take upon them to be Reformers by making Schism, by dissolving the Bound of Peace, wherein the Unity of the Spirit is to be kept, and shall crumble Religion into as many small Parcels,
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And therefore if any despise Dominion, and speak evil of Dignities, and in pretense of being the Meek ones who are by right of Promise to inherit the Earth, demurely tread upon Crowns and Crofiers,
And Therefore if any despise Dominion, and speak evil of Dignities, and in pretense of being the Meek ones who Are by right of Promise to inherit the Earth, demurely tread upon Crowns and Crofiers,
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especially if they presume to place the single Bishop of Rome above General Councils, invest him with a Power to excommunicate Kings, and subvert whole Kingdoms, and make the People hope to Merit by the most prodigious Murthers ;
especially if they presume to place the single Bishop of Rome above General Councils, invest him with a Power to excommunicate Kings, and subvert Whole Kingdoms, and make the People hope to Merit by the most prodigious Murders;
Fiftly, The Spirit that is of God is the Spirit of Sincerity, induing All whom He inhabits with an absolute Simplicity and Singleness of Heart. And therefore They who do hold up their Left hand to God, but their Right against their Governours ;
Fifty, The Spirit that is of God is the Spirit of Sincerity, induing All whom He inhabits with an absolute Simplicity and Singleness of Heart. And Therefore They who do hold up their Left hand to God, but their Right against their Governors;
having Godliness in their Profession, but practical Atheism in their Lives ; hating Idols from the Teeth outwards, but loving Sacriledge from the Heart;
having Godliness in their Profession, but practical Atheism in their Lives; hating Idols from the Teeth outward, but loving Sacrilege from the Heart;
crying down Superstition, but preaching up the Creature-comforts flowing from Plunder, which they call Providence ; declaring with zeal against the Prelates, but ever voting up the Papacy of their Superintendents ;
crying down Superstition, but preaching up the Creature comforts flowing from Plunder, which they call Providence; declaring with zeal against the Prelates, but ever voting up the Papacy of their Superintendents;
declaiming much against the Sectaries who are not of their Denomination, but breaking down the Hedge of Discipline whereby the Herds are to be kept from God's Inclosure ;
declaiming much against the Sectaries who Are not of their Denomination, but breaking down the Hedge of Discipline whereby the Herds Are to be kept from God's Enclosure;
especially They who have invented the Art of Aequivocating and Cheating, the Art of Swearing any thing safely, by mental Exceptions and Reservations, the Art of Couzenage by the Contract they call Mohatra, and the like;
especially They who have invented the Art of Equivocating and Cheating, the Art of Swearing any thing safely, by mental Exceptions and Reservations, the Art of Cozenage by the Contract they call Mohatra, and the like;
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must needs be acted by that Spirit whom the Scripture has expressed by the Father of Lies, even the Spirit of Hypocrisie, That black Prince of Darkness, which transforms himself with ease into an Angel of light.
must needs be acted by that Spirit whom the Scripture has expressed by the Father of Lies, even the Spirit of Hypocrisy, That black Prince of Darkness, which transforms himself with ease into an Angel of Light.
especially if he levells the Canon of Scripture with the Apocrypha, and makes the Pure Word of God to truckle humbly under Tradition, whereby it becomes of none effect ;
especially if he levels the Canon of Scripture with the Apocrypha, and makes the Pure Word of God to truckle humbly under Tradition, whereby it becomes of none Effect;
if men so learned, and so acute, and so sagacious as the Iesuites, after all the heinous things they have done and taught, are so far from discerning what Spirit they are of, that they utterly mistake an Evil Spirit for a Good one;
if men so learned, and so acute, and so sagacious as the Iesuites, After all the heinous things they have done and taught, Are so Far from discerning what Spirit they Are of, that they utterly mistake an Evil Spirit for a Good one;
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if they can think it the Top of Piety, to advance the Lord Iesus quite against the Lord Christ, and make the Christian Religion the greatest Transgression of Itself (which moves the Iansenists to call them The Antichristian Society ;) if they can take it for the Comble of Christian Merit and Perfection, to espouse and put in practice this Turkish Maxime, that Religion is to be propagated (where 'tis possible) by the Sword ;
if they can think it the Top of Piety, to advance the Lord Iesus quite against the Lord christ, and make the Christian Religion the greatest Transgression of Itself (which moves the Iansenists to call them The Antichristian Society;) if they can take it for the Comble of Christian Merit and Perfection, to espouse and put in practice this Turkish Maxim, that Religion is to be propagated (where it's possible) by the Sword;
for so the Devil is once call'd, 2 Cor. 4.4. What I have thus drawn out at length, our Blessed Lord does wind up into This short Bottom, (Matth. 7.20.) Ye shall know them by their Fruits.
for so the devil is once called, 2 Cor. 4.4. What I have thus drawn out At length, our Blessed Lord does wind up into This short Bottom, (Matthew 7.20.) You shall know them by their Fruits.
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and this for no other Crime than being constantly Conscientious, (and very real Friends to All, because the Flatterers of None, though able to injure, or to oblige them;) must needs be managed by That carnal and unclean Spirit, which makes them so fruitfull and so abounding in the works of the Flesh: such as Hatred, Variance, Wrath, Strife, Seditions, Heresies, and the like.
and this for no other Crime than being constantly Conscientious, (and very real Friends to All, Because the Flatterers of None, though able to injure, or to oblige them;) must needs be managed by That carnal and unclean Spirit, which makes them so fruitful and so abounding in the works of the Flesh: such as Hatred, Variance, Wrath, Strife, Seditions, Heresies, and the like.
cc d c-acp dx j-jn n1 av vbg av-j j, (cc av j n2 p-acp d, p-acp dt n2 pp-f pix, c-acp j p-acp vvi, cc p-acp vvi pno32;) vmb av vbi vvn p-acp d j cc j n1, r-crq vvz pno32 av j cc av vvg p-acp dt n2 pp-f dt n1: d c-acp np1-n, n1, n1, n1, n2, n2, cc dt j.
§ 8. Now if All these Particulars be laid together in our minds, I suppose we have a Touchstone to Try the Spirits of Pretenders, whether or no they are of God ;
§ 8. Now if All these Particulars be laid together in our minds, I suppose we have a Touchstone to Try the Spirits of Pretenders, whither or no they Are of God;
§ crd av cs d d n2-j vbb vvn av p-acp po12 n2, pns11 vvb pns12 vhb dt n1 p-acp vvb dt n2 pp-f n2, c-crq cc av-dx pns32 vbr pp-f np1;
But because the best Touchstone is nothing worth to such as know not how to use it, we shall doe well to take notice of one Rule more in the using of it.
But Because the best Touchstone is nothing worth to such as know not how to use it, we shall do well to take notice of one Rule more in the using of it.
For, considering how many Vices do too much border and confine upon several Vertues, and how many Lies are more plausible to flesh and bloud than many Truths ;
For, considering how many Vices do too much border and confine upon several Virtues, and how many Lies Are more plausible to Flesh and blood than many Truths;
p-acp, vvg c-crq d n2 vdb av d vvi cc vvb p-acp j n2, cc c-crq d vvz vbr dc j p-acp n1 cc n1 cs d ng1;
and hardly any thing can be so false, but may have Colours and Probabilities to set it off ; (being neatly laid on by men ingeniously wicked;) and that a multitude of Ignaro's do often swallow the grossest Errours, (presented to them in the Disguise of the greatest Truths, ) by not distinguishing Words (as they ought) from Things, and blending one thing with another,
and hardly any thing can be so false, but may have Colours and Probabilities to Set it off; (being neatly laid on by men ingeniously wicked;) and that a multitude of Ignaro's do often swallow the Grossest Errors, (presented to them in the Disguise of the greatest Truths,) by not distinguishing Words (as they ought) from Things, and blending one thing with Another,
cc av d n1 vmb vbi av j, p-acp vmb vhi n2 cc n2 p-acp vvd pn31 p-acp; (vbg av-j vvn a-acp p-acp n2 av-j j;) cc cst dt n1 pp-f npg1 vdb av vvb dt js n2, (vvn p-acp pno32 p-acp dt vvb pp-f dt js n2,) a-acp xx vvg n2 (c-acp pns32 vmd) p-acp n2, cc vvg crd n1 p-acp j-jn,
And when This is done throughly, Then let the Hypocrites and Impostors be what they will, let the Forms of Godliness and the Features of Religion be never so artificially and neatly drawn, let the Colours be laid on with never so delicate a Pencill, and let that Pencill also be managed with never so exquisite Address ;
And when This is done thoroughly, Then let the Hypocrites and Impostors be what they will, let the Forms of Godliness and the Features of Religion be never so artificially and neatly drawn, let the Colours be laid on with never so delicate a Pencil, and let that Pencil also be managed with never so exquisite Address;
cc c-crq d vbz vdn av-j, av vvb dt n2 cc n2 vbb r-crq pns32 vmb, vvb dt n2 pp-f n1 cc dt n2 pp-f n1 vbb av-x av av-j cc av-j vvn, vvb dt n2 vbb vvn a-acp p-acp av av j dt n1, cc vvb cst n1 av vbi vvn p-acp av-x av j vvb;
'twill be most easie to find the difference between the Picture and the Life. Let Zeuxis his lively Grapes be never so apt to deceive the Birds, yet the Deadness of his Boy will unfold the Cheat.
it'll be most easy to find the difference between the Picture and the Life. Let Zeuxis his lively Grapes be never so apt to deceive the Birds, yet the Deadness of his Boy will unfold the Cheat.
§ 9. The very Truth of it is, We should be utterly unexcusable, if we should fall into the Snare of The certain men among us crept in unawares, of either sort,
§ 9. The very Truth of it is, We should be utterly unexcusable, if we should fallen into the Snare of The certain men among us crept in unawares, of either sort,
who, besides their Form of Godliness, besides their Praying and their Preaching, could also set forth themselves by Signs and Wonders. The Devil had taught them That subtil Trick of transforming themselves into Angels of light ;
who, beside their From of Godliness, beside their Praying and their Preaching, could also Set forth themselves by Signs and Wonders. The devil had taught them That subtle Trick of transforming themselves into Angels of Light;
r-crq, p-acp po32 n1 pp-f n1, p-acp po32 vvg cc po32 vvg, vmd av vvi av px32 p-acp n2 cc n2. dt n1 vhd vvn pno32 d j n1 pp-f vvg px32 p-acp n2 pp-f j;
and so of deceiving (if it were possible) the very Elect. Such were Barchochebas, Apollonius, and Simon Magus. Whereof the First had got a faculty even of vomiting flames of Fire ;
and so of deceiving (if it were possible) the very Elect. Such were Bar kokhba, Apollonius, and Simon Magus. Whereof the First had god a faculty even of vomiting flames of Fire;
cc av pp-f vvg (cs pn31 vbdr j) dt j np1 d vbdr np1, np1, cc np1 np1. c-crq dt ord vhd vvn dt n1 av pp-f vvg n2 pp-f n1;
So that They had some kind of Colour for their giving out themselves to be the Messengers of Heaven, some Pretences for their Broaching a New Theology to the People;
So that They had Some kind of Colour for their giving out themselves to be the Messengers of Heaven, Some Pretences for their Broaching a New Theology to the People;
av d pns32 vhd d n1 pp-f vvb p-acp po32 vvg av px32 pc-acp vbi dt n2 pp-f n1, d n2 p-acp po32 vvg dt j n1 p-acp dt n1;
because their Counterfeited Miracles, however derived from below, might seem at least to short Reasons to have been given them from Above. And to be couzen'd by such as These, were a more tolerable Infirmity;
Because their Counterfeited Miracles, however derived from below, might seem At least to short Reasons to have been given them from Above. And to be cozened by such as These, were a more tolerable Infirmity;
The Magicians also in Aegypt were such admirable Deceivers, that They were able (as well as Aaron ) to turn their Rods into Serpents, and their Slime into Frogs, and their Waters into Bloud. So as if Moses and Aaron (through God's Assistance) had not publickly convicted them of downright Sorcery and Inchantment, (wherein the Magicians grew eminent through the Assistance of the Devil;) If Aaron's Rod at last had not swallow'd up Their Rods, and turn'd the Dust into Lice through all the Land, wch the Magicians could not doe, but confessed (to their own shame) that The finger of God was in it ;
The Magicians also in Egypt were such admirable Deceivers, that They were able (as well as Aaron) to turn their Rods into Serpents, and their Slime into Frogs, and their Waters into Blood. So as if Moses and Aaron (through God's Assistance) had not publicly convicted them of downright Sorcery and Enchantment, (wherein the Magicians grew eminent through the Assistance of the devil;) If Aaron's Rod At last had not swallowed up Their Rods, and turned the Dust into Lice through all the Land, which the Magicians could not do, but confessed (to their own shame) that The finger of God was in it;
dt n2 av p-acp np1 vbdr d j n2, cst pns32 vbdr j (c-acp av c-acp np1) pc-acp vvi po32 n2 p-acp n2, cc po32 n1 p-acp n2, cc po32 n2 p-acp n1. av c-acp cs np1 cc np1 (p-acp npg1 n1) vhd xx av-j vvn pno32 pp-f j n1 cc n1, (c-crq dt n2 vvd j p-acp dt n1 pp-f dt n1;) cs npg1 n1 p-acp n1 vhd xx vvn a-acp po32 n2, cc vvd dt n1 p-acp n1 p-acp d dt n1, r-crq dt n2 vmd xx vdi, p-acp vvd (p-acp po32 d n1) cst dt n1 pp-f np1 vbds p-acp pn31;
Lastly, if Moses had not smitten the very Sorcerers themselves (as well as the rest of the Aegyptians ) with Boyls and Blains, insomuch that the Magicians could not stand before Moses ;
Lastly, if Moses had not smitten the very Sorcerers themselves (as well as the rest of the egyptians) with Boils and Blains, insomuch that the Magicians could not stand before Moses;
ord, cs np1 vhd xx vvn dt j n2 px32 (c-acp av c-acp dt vvb pp-f dt njp2) p-acp n2 cc n2, av d dt n2 vmd xx vvi p-acp np1;
They had had a shrewd Advantage in the deceiving of the People, and the People so deceiv'd had been excusable à Tanto. Whereas our modern Enthusiasts, or Pretenders to Revelation, and to a Testimony within them from God the Holy Ghost, are not so much as good Iugglers ;
They had had a shrewd Advantage in the deceiving of the People, and the People so deceived had been excusable à Tanto. Whereas our modern Enthusiasts, or Pretenders to Revelation, and to a Testimony within them from God the Holy Ghost, Are not so much as good Jugglers;
pns32 vhd vhn dt j n1 p-acp dt vvg pp-f dt n1, cc dt n1 av vvn vhd vbn j fw-fr fw-la. cs po12 j n2, cc n2 p-acp n1, cc p-acp dt n1 p-acp pno32 p-acp np1 dt j n1, vbr xx av av-d c-acp j n2;
whereby He does not more strongly Tempt them, than he discovers them to be His. They being so far from being indow'd with extraordinary Gifts, whereby to prove to us an extraordinary Commission ;
whereby He does not more strongly Tempt them, than he discovers them to be His. They being so Far from being endowed with extraordinary Gifts, whereby to prove to us an extraordinary Commission;
so far from setting out themselves by Signs and Wonders, (like those Primitive Deceivers of whom our Saviour gave all his Disciples Warning, (in the 24th. of S. Matthew, ) or like Those of whom Moses forewarn'd His People, (in the 13th. of Deuteronomy ;) that they come short of most men of the Church of England, even in Those very things wherein they would be thought eminent. The onely Gifts of the Spirit which they pretend to, are but Praying and Preaching ;
so Far from setting out themselves by Signs and Wonders, (like those Primitive Deceivers of whom our Saviour gave all his Disciples Warning, (in the 24th. of S. Matthew,) or like Those of whom Moses forewarned His People, (in the 13th. of Deuteronomy;) that they come short of most men of the Church of England, even in Those very things wherein they would be Thought eminent. The only Gifts of the Spirit which they pretend to, Are but Praying and Preaching;
av av-j p-acp vvg av px32 p-acp n2 cc n2, (av-j d j ng1 pp-f ro-crq po12 n1 vvd d po31 n2 vvg, (p-acp dt ord. pp-f n1 np1,) cc av-j d pp-f r-crq np1 vvn po31 n1, (p-acp dt ord. pp-f np1;) cst pns32 vvb j pp-f ds n2 pp-f dt n1 pp-f np1, av p-acp d j n2 c-crq pns32 vmd vbi vvn j. dt j n2 pp-f dt n1 r-crq pns32 vvb p-acp, vbr cc-acp vvg cc vvg;
Powers, for Conscience sake, or for the Lord's, or any other such remarkable Apostolical Gift of the Holy Ghost, I never heard that our Adversaries on either side did ever yet so much as pretend unto.
Powers, for Conscience sake, or for the Lord's, or any other such remarkable Apostolical Gift of the Holy Ghost, I never herd that our Adversaries on either side did ever yet so much as pretend unto.
np1, p-acp n1 n1, cc p-acp dt n2, cc d j-jn d j j n1 pp-f dt j n1, pns11 av-x vvd d po12 n2 p-acp d n1 vdd av av av av-d c-acp vvb p-acp.
They seem to be as unapt to obey their Governors for Conscience sake, (which is one special Gift of the Holy Ghost,) as to speak with new Tongues, or to raise the Dead.
They seem to be as unapt to obey their Governors for Conscience sake, (which is one special Gift of the Holy Ghost,) as to speak with new Tongues, or to raise the Dead.
§ 10. Now if those Exquisite Pretenders, in the Infancy of the Gospel, Barchochebas a Iew, and Apollonius Tyanaeus an arrant Heathen, Simon Magus, Menander, Basilides, and the like, who by Profession at least were Christians, were not Then to be believ'd, notwithstanding their Inchantment and Magick-miracles ;
§ 10. Now if those Exquisite Pretenders, in the Infancy of the Gospel, Bar kokhba a Iew, and Apollonius Tyanaeus an arrant Heathen, Simon Magus, Menander, Basilides, and the like, who by Profession At least were Christians, were not Then to be believed, notwithstanding their Enchantment and magic-miracles;
§ crd av cs d j n2, p-acp dt n1 pp-f dt n1, np1 dt np1, cc np1 np1 dt j j-jn, np1 np1, np1, np1, cc dt j, r-crq p-acp n1 p-acp ds vbdr njpg2, vbdr xx av pc-acp vbi vvn, c-acp po32 n1 cc n2;
If a false Prophet under the Law, who led the People into New Errours, (as Vincentius Lirinensis expounds that Passage Deut. 13.1, 2, 3. and applies it to a false Teacher in the Times of Christianity, in particular and by name, to Valentinus, Donatus, Photinus, Appolinaris, ) was not onely not to be heeded or hearkened to,
If a false Prophet under the Law, who led the People into New Errors, (as Vincentius Lirinensis expounds that Passage Deuteronomy 13.1, 2, 3. and Applies it to a false Teacher in the Times of Christianity, in particular and by name, to Valentinus, Donatus, Photinus, Apollinaris,) was not only not to be heeded or harkened to,
cs dt j n1 p-acp dt n1, r-crq vvd dt n1 p-acp j n2, (c-acp np1 np1 vvz d n1 np1 crd, crd, crd cc vvz pn31 p-acp dt j n1 p-acp dt n2 pp-f np1, p-acp j cc p-acp n1, pc-acp np1, np1, np1, np1,) vbds xx j xx pc-acp vbi vvn cc vvd p-acp,
yea (one step farther,) If an Angel from Heaven, who shall preach another Doctrin than what hath hitherto been deliver'd, (whereby to lead us into Rebellion, or Schism, or Sacrilege, or any Conspiracy whatsoever against the Government we are under,) must be no otherwise entertain'd, than with an Anathema Maranatha ;
yea (one step farther,) If an Angel from Heaven, who shall preach Another Doctrine than what hath hitherto been Delivered, (whereby to led us into Rebellion, or Schism, or Sacrilege, or any conspiracy whatsoever against the Government we Are under,) must be no otherwise entertained, than with an Anathema Maranatha;
uh (pi n1 av-jc,) cs dt n1 p-acp n1, r-crq vmb vvi j-jn n1 av r-crq vhz av vbn vvn, (c-crq pc-acp vvi pno12 p-acp n1, cc n1, cc n1, cc d n1 r-crq p-acp dt n1 pns12 vbr p-acp,) vmb vbi av-dx av vvn, cs p-acp dt n1 np1;
How much less may our Shallower and Vnskilfuller Impostors be believed to be of God upon their own single Word, and without a Witness, whilst they cannot confirm or commend their Novelties, no not so much as by seeming Miracles ? no not so much as That Man of Sin, That Son of Perdition, of whose Coming S. Paul saith to his Thessalonians, that 'tis after the working of Satan, with all Power,
How much less may our shallower and Unskilfuller Impostors be believed to be of God upon their own single Word, and without a Witness, while they cannot confirm or commend their Novelties, no not so much as by seeming Miracles? no not so much as That Man of since, That Son of Perdition, of whose Coming S. Paul Says to his Thessalonians, that it's After the working of Satan, with all Power,
c-crq d dc vmb po12 n1 cc jc n2 vbb vvn pc-acp vbi pp-f np1 p-acp po32 d j n1, cc p-acp dt n1, cs pns32 vmbx vvi cc vvi po32 n2, dx xx av av-d c-acp p-acp vvg n2? uh-dx xx av av-d c-acp cst n1 pp-f n1, cst n1 pp-f n1, pp-f r-crq vvg np1 np1 vvz p-acp po31 njp2, cst pn31|vbz p-acp dt n-vvg pp-f np1, p-acp d n1,
Is God's permitting them to be prosperous, or to sin on with great Impunity, any Argument that he approves them? No, 'tis the weakest way of reasoning which our Adversaries of Rome have delighted in.
Is God's permitting them to be prosperous, or to sin on with great Impunity, any Argument that he approves them? No, it's the Weakest Way of reasoning which our Adversaries of Room have delighted in.
For, (besides that we find them confuted often by their Afflictions,) God permits, what he abominates, his own Dishonour. How patiently did he permit the Disobedience of the First Adam, and Crucifixion of the Second? All the Villanies in the world do come to pass by God's Permission, however contrary they are to his Rules and Precepts. And if prosperous Impiety does therefore cease to be Impiety, because 'tis prosperous and permitted, (that is) not hinder'd by force and violence, (inconsistent with a free and a moral Agent;) Then the great Sultan, and the great Cham, and the great Mogul, as well as the great Bishop of Rome, are by an equally-sound Consequence the greatest Favourites of Heaven. And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians, who for 300 years and upwards lay groaning under the Yoke of the Heathens Tyranny. Lastly,
For, (beside that we find them confuted often by their Afflictions,) God permits, what he abominates, his own Dishonour. How patiently did he permit the Disobedience of the First Adam, and Crucifixion of the Second? All the Villainies in the world do come to pass by God's Permission, however contrary they Are to his Rules and Precepts. And if prosperous Impiety does Therefore cease to be Impiety, Because it's prosperous and permitted, (that is) not hindered by force and violence, (inconsistent with a free and a moral Agent;) Then the great Sultan, and the great Cham, and the great Mogul, as well as the great Bishop of Rome, Are by an equally-sound Consequence the greatest Favourites of Heaven. And then the Argument of Symmachus had been unanswerably conclusive against the Primitive Christians, who for 300 Years and upward lay groaning under the Yoke of the heathens Tyranny. Lastly,
p-acp, (p-acp cst pns12 vvb pno32 vvn av p-acp po32 n2,) np1 vvz, r-crq pns31 vvz, po31 d vvb. c-crq av-j vdd pns31 vvi dt n1 pp-f dt ord np1, cc n1 pp-f dt ord? d dt n2 p-acp dt n1 vdb vvi pc-acp vvi p-acp npg1 n1, c-acp j-jn pns32 vbr p-acp po31 vvz cc n2. cc cs j n1 vdz av vvb pc-acp vbi n1, c-acp pn31|vbz j cc vvn, (cst vbz) xx vvn p-acp n1 cc n1, (j p-acp dt j cc dt j n1;) av dt j n1, cc dt j n1, cc dt j np1, c-acp av c-acp dt j n1 pp-f np1, vbr p-acp dt n1 n1 dt js n2 pp-f n1. cc av dt n1 pp-f np1 vhd vbn av-j j p-acp dt j np1, r-crq p-acp crd n2 cc av-j vvd vvg p-acp dt n1 pp-f dt n2-jn n1. ord,
Then Dionysius (or Diagoras ) had argued logically well, when, having robb'd the Delphick Temple, & immediately after escap'd a Shipwreck, he gave it out, that the Gods had approv'd his Sacrilege.
Then Dionysius (or Diagoras) had argued logically well, when, having robbed the Delphic Temple, & immediately After escaped a Shipwreck, he gave it out, that the God's had approved his Sacrilege.
and warm'd their Hearts? Can it be said they live strict and religious lives, though lives of Schism and Disobedience to humane Laws and Lawgivers, expresly said in Holy Scripture to be the Ordinances of God? But admit it were True, (which yet is so false, that it implies a Contradiction, ) 'twere not prevailing. For the Heretick Montanus grew so proud of his Strictness, of his Demure Course of life in point of Abstinence and Sobriety, and suffering Hardships, as to believe himself in Time to be The Paraclete downright;
and warmed their Hearts? Can it be said they live strict and religious lives, though lives of Schism and Disobedience to humane Laws and Lawgivers, expressly said in Holy Scripture to be the Ordinances of God? But admit it were True, (which yet is so false, that it Implies a Contradiction,) 'twere not prevailing. For the Heretic Montanus grew so proud of his Strictness, of his Demure Course of life in point of Abstinence and Sobriety, and suffering Hardships, as to believe himself in Time to be The Paraclete downright;
cc vvn po32 n2? vmb pn31 vbi vvn pns32 vvb j cc j n2, c-acp n2 pp-f n1 cc n1 p-acp j n2 cc n2, av-j vvd p-acp j n1 pc-acp vbi dt n2 pp-f np1? p-acp vvi pn31 vbdr j, (r-crq av vbz av j, cst pn31 vvz dt n1,) pn31|vbdr xx vvg. p-acp dt n1 np1 vvd av j pp-f po31 n1, pp-f po31 j n1 pp-f n1 p-acp n1 pp-f n1 cc n1, cc j-vvg n2, a-acp pc-acp vvi px31 p-acp n1 pc-acp vbi dt np1 j;
In which case 'tis very evident, that even his strictness was his Disease: and that the Spirit which overrul'd him was from his Spleen. The Heathen Brachmans also of India were so temperate, and chast, and so addicted to Self-denials, (in order to their gaining upon the opinions of the People with whom they liv'd,) that they seemed (in all appearance) to use This World as not abusing it:
In which case it's very evident, that even his strictness was his Disease: and that the Spirit which overruled him was from his Spleen. The Heathen Brachmans also of India were so temperate, and chaste, and so addicted to Self-denials, (in order to their gaining upon the opinions of the People with whom they lived,) that they seemed (in all appearance) to use This World as not abusing it:
p-acp r-crq n1 pn31|vbz av j, cst av po31 n1 vbds po31 n1: cc d dt n1 r-crq vvd pno31 vbds p-acp po31 n1. dt j-jn ng1 av pp-f np1 vbdr av j, cc j, cc av vvn p-acp n2, (p-acp n1 p-acp po32 n-vvg p-acp dt n2 pp-f dt n1 p-acp ro-crq pns32 vvd,) cst pns32 vvd (p-acp d n1) p-acp vvb d n1 c-acp xx vvg pn31:
who yet discover'd his Humility and passive Meekness (as I have read many years since, apud Autherem nescio Quem, as Cicero speaks in the like case,) to have partly been a Cloak, and partly an Insirument of his Pride. For, being ask'd why he rejoyced amidst the hardships of his Imprisonment, Because (said he) the whole world will even adore and canonize me among their Saints.
who yet discovered his Humility and passive Meekness (as I have read many Years since, apud Autherem nescio Whom, as Cicero speaks in the like case,) to have partly been a Cloak, and partly an Insirument of his Pride. For, being asked why he rejoiced amid the hardships of his Imprisonment, Because (said he) the Whole world will even adore and canonise me among their Saints.
r-crq av vvd po31 n1 cc j n1 (c-acp pns11 vhb vvn d n2 a-acp, fw-la np1 fw-la fw-la, p-acp np1 vvz p-acp dt j n1,) pc-acp vhi av vbn dt n1, cc av dt n1 pp-f po31 n1. p-acp, vbg vvd c-crq pns31 vvn p-acp dt n2 pp-f po31 n1, p-acp (vvd pns31) dt j-jn n1 vmb av vvi cc vvb pno11 p-acp po32 n2.
Lastly, by neglecting to Try the Spirits of Pretenders, whether or no they be of God, (and to try them impartially by every part of That Touchstone I lately gave,) How very many have we known of our poor Separatists in England, (acted as they have been by the late Emissaries of Rome, ) so strangely shallow, and over-credulous, as readily to imagin that every Schismatick is a Saint, who is not a Sabbath-breaker, or Swearer, not a Drunkard, or an Adulterer, and is so or so qualified in point of Iudgement ;
Lastly, by neglecting to Try the Spirits of Pretenders, whither or no they be of God, (and to try them impartially by every part of That Touchstone I lately gave,) How very many have we known of our poor Separatists in England, (acted as they have been by the late Emissaries of Room,) so strangely shallow, and overcredulous, as readily to imagine that every Schismatic is a Saint, who is not a Sabbath breaker, or Swearer, not a Drunkard, or an Adulterer, and is so or so qualified in point of Judgement;
ord, p-acp vvg p-acp vvb dt n2 pp-f n2, cs cc dx pns32 vbb pp-f np1, (cc pc-acp vvi pno32 av-j p-acp d n1 pp-f cst np1-n pns11 av-j vvd,) c-crq av d vhb pns12 vvn pp-f po12 j n2 p-acp np1, (vvn p-acp pns32 vhb vbn p-acp dt j n2 pp-f vvi,) av av-j j, cc j, c-acp av-j pc-acp vvi cst d n-jn vbz dt n1, r-crq vbz xx dt n1, cc n1, xx dt n1, cc dt n1, cc vbz av cc av vvn p-acp n1 pp-f n1;
and a less horrid thing, to be corporally vile, than to be spiritually proud of one's own Perfections. We must beware of all the former, as we ever hope to fly from the wrath to come ;
and a less horrid thing, to be corporally vile, than to be spiritually proud of one's own Perfections. We must beware of all the former, as we ever hope to fly from the wrath to come;
cc dt av-dc j n1, pc-acp vbi av-j j, cs pc-acp vbb av-j j pp-f pig d n2. pns12 vmb vvi pp-f d dt j, c-acp pns12 av vvb p-acp vvb p-acp dt n1 pc-acp vvi;
Drunkenness and Whoredom (however damning ) are Sins the Devil cannot commit: but Envy, and Malice, and Schism, and Sacrilege, Hypocrisie, and Rebellion, and intoxicating Pride, are peculiar to him;
drunkenness and Whoredom (however damning) Are Sins the devil cannot commit: but Envy, and Malice, and Schism, and Sacrilege, Hypocrisy, and Rebellion, and intoxicating Pride, Are peculiar to him;
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for ought I can collect from the words of Christ, ( Matth. 23.14.) and by the words of S. Peter, (2 Pet. 2.9, 10.) If they who hate our Congregations and way of Worship,
for ought I can collect from the words of christ, (Matthew 23.14.) and by the words of S. Peter, (2 Pet. 2.9, 10.) If they who hate our Congregations and Way of Worship,
because they judge the Holy Ghost to have forsaken our Meetings, and to dwell onely in theirs, or because we do not easily shut the Door against Sinners, (till by Authority authoriz'd,) though they are under the Reputation either of Drunkenness, or Whoredom, or any other the like Scandalous and Deadly Sin,
Because they judge the Holy Ghost to have forsaken our Meetings, and to dwell only in theirs, or Because we do not Easily shut the Door against Sinners, (till by authority authorized,) though they Are under the Reputation either of drunkenness, or Whoredom, or any other the like Scandalous and Deadly since,
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if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inwards, or duely reflect upon themselves, and compare those Sins which the Devil never commits, with those several other Sins which are proper to him;
if the Censurers of our Patience and Longanimity towards such would but turn their Eyes inward, or duly reflect upon themselves, and compare those Sins which the devil never commits, with those several other Sins which Are proper to him;
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If they would not onely observe, but also remember, and consider, and religiously lay to heart, the terrible Emphasis and force S. Peter puts on the word NONLATINALPHABET, saying of Them who despise Government, that they are chiefly, or most especially, reserved by the Lord unto the day of Iudgement to be punished ;
If they would not only observe, but also Remember, and Consider, and religiously lay to heart, the terrible Emphasis and force S. Peter puts on the word, saying of Them who despise Government, that they Are chiefly, or most especially, reserved by the Lord unto the day of Judgement to be punished;
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and the most formidable Importance of That Greater Damnation, which our Saviour has denounced against those Hypocrites, who for a Pretence do make long Prayers ;
and the most formidable Importance of That Greater Damnation, which our Saviour has denounced against those Hypocrites, who for a Pretence do make long Prayers;
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I say again, if our dissenting & separating Brethren (in love and pity to whose Souls we pray & preach for their Conformity) would have the Patience and the Humility to chew enough on these things, They would think with more Charity of our Communion,
I say again, if our dissenting & separating Brothers (in love and pity to whose Souls we pray & preach for their Conformity) would have the Patience and the Humility to chew enough on these things, They would think with more Charity of our Communion,
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saying from the heart with the meek Centurion, Lord, we are not worthy that Thou shouldst enter under our Roof, and are by consequence unworthy to have admittance under Thine. They would not separate from us Then, unless in the Spirit of S. Peter, afraid to approach unto Christ himself, with a Depart from me, O Lord,
saying from the heart with the meek Centurion, Lord, we Are not worthy that Thou Shouldst enter under our Roof, and Are by consequence unworthy to have admittance under Thine. They would not separate from us Then, unless in the Spirit of S. Peter, afraid to approach unto christ himself, with a Depart from me, Oh Lord,
or, like the NONLATINALPHABET & NONLATINALPHABET in the Primitive Times of Discipline, falling down flat upon their faces, (not in the Church, but the Churchyard, at an humble Distance,) would beg the Charity of Their Prayers whom they saw entring into God's House at the Times of Prayer.
or, like the & in the Primitive Times of Discipline, falling down flat upon their faces, (not in the Church, but the Churchyard, At an humble Distance,) would beg the Charity of Their Prayers whom they saw entering into God's House At the Times of Prayer.
Were they such Separatists as These, and from such a Principle as This, from the excesses onely of Meekness, and not of Pride, we should receive them with the Embraces of Arms and Hearts ;
Were they such Separatists as These, and from such a Principle as This, from the Excesses only of Meekness, and not of Pride, we should receive them with the Embraces of Arms and Hearts;
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we should conclude the Holy Ghost had so descended upon their Souls, as once he did upon the Heads of the 12 Apostles, or rather upon the Hearts of th•se 3000 who at S. Peter 's one Sermon were added to them: Though not in the Edifying Gifts which were bestowed upon the former, yet in the Sanctifying Graces which were infused into the latter.
we should conclude the Holy Ghost had so descended upon their Souls, as once he did upon the Heads of the 12 Apostles, or rather upon the Hearts of th•se 3000 who At S. Peter is one Sermon were added to them: Though not in the Edifying Gifts which were bestowed upon the former, yet in the Sanctifying Graces which were infused into the latter.
§ 12. But having spoken enough already of Trying the Spirits in other men, I think it fit to say something of Trying them also in our selves. For considering the words of the Prophet Ieremy, The Heart of man is deceitfull above all things ;
§ 12. But having spoken enough already of Trying the Spirits in other men, I think it fit to say something of Trying them also in our selves. For considering the words of the Prophet Ieremy, The Heart of man is deceitful above all things;
what he had done in That Day which he ought to have omitted, and what good thing he had omitted which 'twas his Duty to have done: Nor was he to suffer himself to sleep, till he had made up this Reckoning three several Times. So 'twas the Precept of S. Paul, in his ad Epistle to the Corinthians, Examin your selves whether ye be in the Faith:
what he had done in That Day which he ought to have omitted, and what good thing he had omitted which 'twas his Duty to have done: Nor was he to suffer himself to sleep, till he had made up this Reckoning three several Times. So 'twas the Precept of S. Paul, in his ad Epistle to the Corinthians, Examine your selves whither you be in the Faith:
(meaning That Faith which does work by Love all manner of Obedience to the Law of Christ 's Gospel:) NONLATINALPHABET, prove or try your own selves, whether ye have not yet received the True Faith of Christ ;
(meaning That Faith which does work by Love all manner of obedience to the Law of christ is Gospel:), prove or try your own selves, whither you have not yet received the True Faith of christ;
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Know we not that Christ is in us, by the Presence of his Spirit? and by the Power of his Word? and by the evident effects of His Operation? Such as our Sorrow for our sins past, our hatred of our selves in Remembrance of them,
Know we not that christ is in us, by the Presence of his Spirit? and by the Power of his Word? and by the evident effects of His Operation? Such as our Sorrow for our Sins past, our hatred of our selves in Remembrance of them,
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and our stedfast Resolutions of better life? Know we not that Christ is in us by such Evidences as These? If we do, Then let us treat him in such a manner,
and our steadfast Resolutions of better life? Know we not that christ is in us by such Evidences as These? If we do, Then let us Treat him in such a manner,
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so most especially does it concern us at such a Time as This is, when we Tread in God's Courts, to offer up the Gospel-sacrifice of Supplication and Thanksgiving;
so most especially does it concern us At such a Time as This is, when we Tread in God's Courts, to offer up the Gospel sacrifice of Supplication and Thanksgiving;
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to hear His Word, & to partake of his Sacraments (Duties equally belonging to the first Sunday of the month.) For the Bread of God's Children must not be cast unto the Dogs ;
to hear His Word, & to partake of his Sacraments (Duties equally belonging to the First Sunday of the Monn.) For the Bred of God's Children must not be cast unto the Dogs;
and lastly, The Spirit of God's Holy Fear ; (as the divine Prophet Isaiah expresseth him resting upon Christ, of whom the good King Hezekiah was but a Type in That place.) Unto all which if I should add, The Spirit of Promise, (with S. Paul, ) and The Spirit of Prophecy (with S. Iohn,) The Spirit of Grace, (with holy Zachary, ) and The Spirit of Glory, (with S. Peter, ) I should but say, The same Spirit, in the vindicating of whom from the many False Spirits, which (in this last Age especially) have been debauching the Christian World, I have imploy'd the little Time which is allow'd for this Part of our Morning Service.
and lastly, The Spirit of God's Holy fear; (as the divine Prophet Isaiah Expresses him resting upon christ, of whom the good King Hezekiah was but a Type in That place.) Unto all which if I should add, The Spirit of Promise, (with S. Paul,) and The Spirit of Prophecy (with S. John,) The Spirit of Grace, (with holy Zachary,) and The Spirit of Glory, (with S. Peter,) I should but say, The same Spirit, in the vindicating of whom from the many False Spirits, which (in this last Age especially) have been debauching the Christian World, I have employed the little Time which is allowed for this Part of our Morning Service.
apud Prudentium ad Valentin. Si Romanae Religiones regna praestant, nunquam retro Iudaea regnásset, Despectrix communium istarum Divinitatum. Tertull. Apol. c. 26. p. 57.
apud Prudentium ad Valentine. Si Romanae Religiones regna praestant, Never retro Iudaea regnásset, Despectrix communium istarum Divinitatum. Tertul Apollinarian c. 26. p. 57.
