A discourse concerning the trial of spirits wherein inquiry is made into mens pretences to inspiration for publishing doctrines, in the name of God beyond the rules of the sacred scriptures : in opposition to some principles and practices of papists and fanaticks, as they contradict the doctrines of the Church of England, defined in her Articles of Religion, established by her ecclesiastical canons, and confirmed by acts of Parliament / by Thomas Pittis ...

CHAP. XIII.

HAving thus far accomplished my design, in confuting mens false pretensions to inspiration from the Ho∣ly Spirit of God, upon due examina∣tion of others writings, and mine own thoughts raised for ought I know to the contrary, either by my conver∣ses with, or observations from, other men, (for I dare not call any thing mine own, so as to be any first inventor; Having no Common-Place-Book to direct me): Or else from some Superiour benediction up∣on human endeavours, which I have attempted in some part, to prove, and vindicate; And to shew, in this, all that I believe, or can, at this time ex∣plain, in any measure unto others: That there may be some farther use made of this writing, I shall conclude all with a few brief Observations and Inferences from the whole, or some parts of this Discourse.

And, First, Every man ought to judge for himself in matters or Reli∣gion that are proposed to his belief, or practice, as far as he has abilities, and capacity to understand. Because S. John exhorts all men to try the Spirits whether they are of God: And this will neither seem to be absurd, or impos∣sible, when we shall consider, that we are men endued with rational facul∣ties; that we have the use of the Ho∣ly Scriptures, in which all things are plain, that are universally necessary to the Salvation of mankind; That we have Guides appointed to help us in the interpretation of what is dif∣ficult, and the Holy Spirit promised to assist us in all; Which God gives to every one who, in earnest prayer, devoutly asks it; And which is present with him, in all emergen∣ces, 'till, by a vicious life, he strange∣ly grieves him, and by an obstinate continuance in the habits of sin, he provokes it totally to withdraw from him. Were there an human Throne of infallibility erected, to which all o∣thers might appeal, and rest satisfied with the determinations of him that possesses it; There would be no occa∣sion

of an Apostles direction to▪ try the Spirits; But, since we are exhorted to prove all things, that we may hold fast that which is good; And the Scriptures direct us to no such human infallibility, but assure us that what is not of faith is sin: As it produces the greatest satis∣faction to every man to settle his own notions in Religion; So it is his duty to examine the Doctrines and Opini∣ons of men, propounded to his belief, or which are designed to guide his practice before he believes and enter∣tains them; Making Gods Word his rule in all things that are plain and evident; And taking the assistance of those Guides, and Teachers, which God has appointed and set over him, in those points that are more difficult and obscure: And this, if done with that humility, devout prayer for Gods assistance, and true industry which becomes a man in so great a concern∣ment, as that of Religion, will either find out all truth; Or, if he remain in any error, it will be such as God will never condemn him for; Since the most gracious God will never ex∣pect from mankind, that their appre∣hension of things should exceed the ca∣capacity

of their reception, and what the means of his appointment cannot help them to: Nor that either their belief, or actions, should ever exceed the power of their Beings: And those that so studiously and industriously en∣deavour to give a check to mens rea∣soning and examination about the Do∣ctrines they propound, render their opinions things to be very much sus∣pected; And will give us to under∣stand that their deeds are evil, when they hate the light: And as for that peace among Christians that the pre∣tended infallibility in the Church of Rome, or any where else, boasts an establishment and continuance of; Whilst Protestants are crumbled into Sects and Divisions: We may easily reply, that they have their Contro∣versies as well as we; and parties a∣mong them that oppose each other with an equal heat, and eagerness, in dispute with other mortals, and are distinguished by their several denomi∣nations; Even as the Jesuits difference themselves from all, being such sworn Vassals to the Court of Rome, that they endeavour to support it to the ruine of the Church; Let the Romanists

and others, therefore, first pull the Mote out of their own eyes, and then they may the better see to pull the Beam out of anothers. But why may not such peace and order, as are conveni∣ent, (and perhaps as much as can ever be obtained) be preserved among men professing Christianity, by the pub∣lick Authority, checking the disor∣derly actions of men, without impo∣sing setters on their belief? Which it is altogether impossible to compel, or punish either, if men were so wise as to keep it to themselves, and not trou∣ble others by discourse: I doubt not but it may be done, as well as Autho∣rity keeps men in a tolerable order, in relation to the management of secu∣lar affairs, though he that admini∣sters it, is not infallible; Nor do all that are Subjects still concur in Opinion with him. Preserve, therefore, your judgement of discretion, and use it too, that you may not be led like blind men; when you have eyes to see, and helps to assist them when they wax dimm: And then having setled your selves in the true Reli∣gion,

Secondly, Let me exhort you to stand fast in it; Not to be, like waves of the Sea, rolling to and fro with e∣very tempest, and carried about with every wind of doctrine; Not to be plea∣sed with every new appearance in the world, because variety, in other things different from Religion, is so grateful to the generality of men: For in such things they may have their choice, and not be limited by a supe∣riour power: But our option, in re∣lation to Principles of Religion, must be directed by a superiour rule and guide; And, having once found out this, we must not vary, upon new pre∣tensions, from what this prescribes to us; Lest, having left those paths that should direct us, we wander about we know not whither: Sathan gets great advantages upon unsteady minds: And 'tis easie to make a new impression upon those heads that are always soft, and therefore fit to receive any: Who have no notions of things fixed and setled, but the images and representations, that are the Book in which they read all their Propositions, interfere with each other, and are ei∣ther confused, or else are crumbled

and broken in pieces: Besides, Religi∣on is of that nature, that if we play with it, as a thing indifferent, or change the true Principles for those that are false; We either lose it quite in the midst of variety, or 'tis with great difficulty, if ever we recover it: This the Apostle plainly tells us, (Heb. 6.4.). It is impossible, or (as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there signifies) very difficult, for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted of the good word of God, and the powers of the world to come; If they shall fall away, to renew them a∣gain unto repentance. Hence is it that our Saviour charges men to take heed what they hear, (Mar. 4.24.): And S. Paul exhorts men to hold fast the form of sound words, (2 Tim. 1.13): And S. Jude urges, that we should earnestly contend for the faith, which was once de∣livered unto the Saints, (third ver. of his Epistle). Let us, therefore, that are grounded in our Religion, behave our selves as men that are resolved; And not by any means, be frightned from our Faith, by the ghastly looks, the bold threats, or the pretences, of

new Revelations from any: But, let those Scriptures we have already re∣ceived, and our shorter Creeds drawn from them, be the standing and per∣petual Rule of our Faith: For varie∣ty will disturb us while we live, and almost distract us when we come to die; and, in all probability, deprive us of our future happiness. We can∣not but be sensible of the dreadful con∣dition of those men that are ready to depart out of this, before they have prepared for another world; Who have all their guilts standing round about them, and affrighting them with their gastly appearances, when they are toss'd and tumbled upon a Bed of sickness, when they can see no∣thing but death before them, and the dismal prospect of a blacker and worse state beyond it. And when, to all this miserable and frightful scene of things, shall be added inward pangs and con∣vulsions of mind, doubled and height∣ned either by the falshood or uncer∣tainty of those Principles by which we direct our eyes in this view; How tragical and horrid must our conditi∣on be? When our Spirits, that should support us under the infirmities of

our bodies are so wounded within us, that they are a torment to themselves; and our own doubts and vexatious un∣certainties about those Principles of Religion, that can only guide us through the Chambers of death, and let in the light from some glorious Regions beyond the grave, so increase upon us, that we are miserably tortu∣red betwixt hope and fear; when our setled belief of future things can only render our passage pleasant, and our condition tolerable. Now, since a settlement of our Principles in matters of Religion, is of greater concern∣ment to us, than the settlement of our Estates; Because these only serve to defray the charges of our Bodies, whilst they ride Post through a shor∣ter stage, when those prepare us for, and enter us into Heaven, and must maintain us through all the Ages of an endless Eternity: And since the Principles of Christianity are the most excellent in themselves, and have the best evidence of their Divine Autho∣rity, of any precepts of Religion ex∣tant in the World; And we have ex∣hibited, in Sacred Writ, a method to find out what has been revealed from

Heaven; Let mens pretences be what they will, under whatsoever plausible denomination, Who, that is rational, will not conclude it to be both his duty and his interest, if he has a ve∣neration for God, or a due reverence and regard to his own being, to set∣tle himself upon the foundations of Christianity, and upon these to build his belief and practice, till at last, through the merit of the great Re∣deemer of men, he reaches Heaven? Not to pluck the Stars out of the Fir∣mament, but, by the will and favour of Almighty God, to ascend above them, and enjoy an happiness suitable to mans glorified capacity in those blis∣ful Regions, that can neither admit of a decay or period; but shall conti∣nue their state, and to true Christi∣ans their happiness in them, through all the endless, unmeasurable, spaces of a boundless and incomprehensible Eternity. And now to conclude this exhortation with Arnobius's Argu∣ment, and persuading Rhetorick, at the latter end of his First Book against the Gentiles: If men have gentle souls, capable of impression, they cannot (under pretence of other rules)

offer any injury to Christ, nor reproach his Religion, but embrace both, if but upon this account only, that they pro∣mise to them prosperous things; Things to be wished for, and earnest∣ly desired: Can any one refuse to give honour and obedience to the Son of God, who was the Messenger of glad tidings, who vanquished the shades and darkness of the grave, and brought life and immortality to light; Who alwayes preached such Doctrines as cannot hurt the minds of any, but fill them with a more secure expectation? O ingratum & impium seculum! as he goes on; O ungrateful and wicked Ge∣neration! If a Physician should come to you out of a far Country, and should promise you such an universal Medicine, that would infallibly cure you of all diseases; would you not pre∣sently run after him, pay all the sig∣nals of Courtship and Honour, and re∣ceive him with all kindness and hospi∣tality? Would ye not wish his Medi∣cines to be infallible, by the applica∣tion of which you are promised free∣dom from those miseries that attend your bodies even to the utmost peri∣od of your age? Nay, though the

thing were yet doubtful, would you not (being inflamed with the love of your own welfare) commit your selves to his conduct, and not obstinately re∣fuse to drink even his unknown poti∣on, in hope of your own health and safety? Eluxit atque apparuit Christus rei maximae nunciator, &c. Christ, the proclaimer of great tidings, has now shined, and appeared in the World; What cruelty then, what barbarous inhumanity, what insuperable pride is it with a supercilious disdain, to con∣temn him who brings such glad ti∣dings unto men? Let us embrace therefore his joyful Message, give cre∣dit to that which affords such hope, and pay all reverence and honour to him, who is the messenger of him that made us; Who came into the World, to seek and to save that which was lost; And to give to us eternal life; Men may (if they please) contradict the kind promises of our Saviour, and sup∣pose a future state impossible; But 'tis more impossible for any man to prove his denial; Or, with any certainty, to convince himself, that there is no such state of men hereafter: Since there∣fore it must remain doubtful to those

that will not believe the Gospel, is it not more reasonable to receive this Reve∣lation so well attested, and to renounce others that are not so, than to leave things of such an infinite concernment at so miserable an hazard? Nay, since there can be no other than probable proofs of future things, when Argu∣ments are taken from their own na∣ture, without the admission of Divine Revelation; Is there not greater rea∣son even when two things seem uncer∣tain, to adhere to that which is more probable; And to that which gives us some hopes, rather than to that which affords us none at all? In this there can be no danger, to believe there is a future state, there may be great in the denial of it; If it be not true, it makes us yet live with more comfort, and die with less trouble and reluctancy.

But perhaps all may now be willing to believe the Scriptures to be true; Yet such Faith, alone, will not gain the prize, though we finish our course in fighting for it; Therefore let mens belief of a future immortality, and a joyful state, evidence it self in endea∣vours to obtain it: For that faith is

only fancy that thinks to be crowned without obedience; And to believe the History of the Resurrection of our Sa∣viour, and not raise our selves to new∣ness of life, will leave us still dead in our sins: Credere se in Christum quomodo dicit (sayes S. Cyprian de unitate Eccle∣siae) qui non facit quod Christus facere praecepit? How can he be said to be∣lieve in Christ, who does not do what he commands him? And a little be∣fore in the same Tract; Immortalitate potiri quomodo possumus, nisi ea, quibus mors expugnatur & vincitur, Christi mandata servemus? How can we en∣joy eternal life, unless we keep those Commands of Christ, by which death is assaulted and overcome? S. John tells us, He that doth righteousness, is righteous; And though men pretend other signs which are as easily confuted, as they are made; Yet, If thou wilt enter into life, keep the Commandments, (sayes our Sa∣viour, Matth. 19.17.). And S. Cypri∣an, will vouch the application, if I sup∣pose this to be the condition to obtain it, For though the Christian Law be a Law of liberty, yet it is a Law still, that commands us to act like Religi∣ous

men, and not think to be drawn to Heaven upon the wheels of an extraor∣dinary Providence, and craned up to Paradise by an irresistable Power; We ascend to Heaven by gradual ad∣vancements of virtue and devotion, nor can we think that all mankind are per∣petually to be saved like the Thief, up∣on a Cross: We must not think to mount above the Clouds, through the vapours of repeated Debaucheries, to rend the Skies, and make Heaven o∣pen by louder Oaths, and thundering Execrations; Or to jump out of Da∣lilah's lap into Abraham's bosome. No, surely, they that have done good, shall go into life everlasting; But they that have done evil, into everlasting pu∣nishment.

Thirdly, We learn from this dis∣course, to praise God for giving us the Gospel, and to admire and extol the Holy Ghost himself, who in such an eminent manner assisted the Apostles to commit so excellent a systeme of religion to writing, that we, of the latter ages of the World, may read, what we could not hear; And by the ordinary conduct of the Spirit of truth, be guided to the knowledge of those things,

which they were extraordinarily in∣spired to deliver. Not to commemo∣rate so great a favour, must be the highest ingratitude imaginable: Let us be as thankful then as we are know∣ing, and as we increase daily in the one, let the other run parallel in the enlargement. God is pleased to own himself glorified by our praises; This we do when we praise him with our tongues; But then does it become most glorious, when it is followed with an holy and Religious life: The former may proceed from hypocrisie; But attended with the latter, it makes the whole Trinity to rejoyce, and se∣cures to our selves those Graces we al∣ready have, and engages God to give us more, as our future conditions shall want supplies: To him that hath, shall be given (saies our Saviour): Nay, this in an especial manner rejoyces the holy Spirit of God, whose proper work it is to sanctifie; And a vicious life is said to grieve him: And how ac∣ceptable a Sacrifice the whole is, ap∣pears in what he sayes by the Psalmist, (Psal. 50.23.): Whoso offereth praise, glorifieth me; And to him that ordereth his conversation aright, will I shew the

salvation of God. Praises and thanks∣givings are the natural results of a sense of mercies and favours impress'd upon the minds of men: And we con∣clude those to be unworthy of a bene∣fit, that will not acknowledge the goodness of their Benefactors; And the proportions of thanks, must take their measures from the benefits re∣ceived; How much therefore the sending the Holy Ghost to inspire the Apostles, and by them to convey light unto the World, to conduct man∣kind to glory and immortality, ex∣ceeds all the temporal favours we do enjoy; By so much the more must our hearts be lifted up, and our lives ex∣press our gratitude to him that sent him, and to him who by his merit and intercession, procured him.

Fourthly, Did the Spirit of truth, guide the Apostles into all truth neces∣sary to the Salvation of men; And does he still influence our minds, and pro∣mote our endeavours, in making en∣quiry after the things that conduce to our peace? Then let us pray frequent∣ly to Almighty God, for this influence and benediction of the Spirit. Pray∣er was that which prevail'd with God

to send him in so eminent a manner, and for such glorious designs into the World, and prayer will still continue him here; I will pray the Father (says Christ) and he shall give you another Comforter, that he may abide with you for ever, even the Spirit of truth, (Joh. 14.16.). Prayer has not only an in∣fluence upon our selves, as it fixes our minds, and makes our holy resolutions steady, but mightily prevails with God himself, who will crown what he has commanded with success; In this, therefore, lies our greatest strength, in the performance of which duty soberly, and with a suitable de∣votion, and intention of mind, we may be said to wrestle with God; Nay it con∣veys to us those assistances of the Spi∣rit, that are useful to us for the sancti∣fying our natures, and carrying us through the hazards and various cir∣cumstances of our lives; For if ye be∣ing evil (sayes our Saviour) know how to give good gifts unto your children; how much more shall your heavenly Father give the holy Spirit to them that ask him? (Luke 11.13.). Let us not then be wanting to our selves in this duty of Prayer, since so great an advantage at∣tends

its devout and hearty perfor∣mance; and to publick Prayer, where∣by God is most glorified, the pains are only presence, and devotion.

Fifthly, If God sent his Spirit upon the Apostles, to guide them into all truth, that we might have safe and infallible Rules to order and direct our actions by; Then see how God values sound∣ness in the Faith, however men too much disregard it: If either any Creed, or none at all, could have car∣ried men to their future bliss, Christ need never have come into the World, to deliver an universal Doctrine in the Gospel; Nor sent this Holy Spirit of truth, to guide the Apostles into all truth. This necessity, therefore, of be∣ing sound in the Faith, was the reason why our Saviour, and his Apostles, caution'd men against Prophetical pretenders, and false Teachers; to take heed what they hear, (Mark 4.24.). To have a care that the light which is in them be not darkness, (Luke 11.35.). And to take heed lest there be in any of them an evil heart of unbelief, in de∣parting from the living God, (Heb. 3.12.). Hence is it, because (as S. Peter sayes) there are damnable Heresies, that

the unsound Cretians were so severely to be reproved, that they might be sound in the Faith, (Tit. 1.13.). Hence is it that S. Paul commands Timothy, to hold fast the form of sound words, (2 Tim. 1.13.). Which probably re∣ferr'd to some brief Creed, or summa∣ry of the Christian Faith▪ delivered to him by the Apostle; Though we find them now Burlesqu'd, and flouted at▪ But, alas! with as little wit as rea∣son. From hence finally was it that S. Jude exhorted those, to whom he wrote his Epistle, to contend earnestly for the Faith, which was once delivered unto the Saints, (3. ver. of his Epist.) We are not now to make our own Faith, nor is it indifferent what we be∣lieve▪ Let us receive therefore what has been delivered out of the Scri∣ptures, through all the several A∣ges of Christianity, and endea∣vour to make our lives as pure as our Faith.

Lastly, We may learn from this Ho∣ly Spirit of truth, to speak truth; and by no methods to impose upon one another; That we may evidence to God, our selves, and the world, that the Spirit of truth has still an in∣fluence

upon our minds. There are a generation of Vipers among men, whose teeth are Spears and Arrows, and their tongue a sharp Sword; That in∣gross the whole trade of lying, and yet pretend to be men inspired; These receive false News in gross, and then retail it out to others; Their tongues indeed are very sharp, and no wonder neither, since they keep the Whet∣stone wholly to themselves: These are your itinerant Historians, that, to con∣sume our Corn, carry, alwayes, fire∣brands at their tails; Who lie so of∣ten, that they can hardly believe them∣selves when they speak truth, and give to all, that have had the curse of their conversation, a plain testimony who their Father is: But, let not any of our souls enter into their secrets; But resolve to resemble the Spirit of truth, in abominating all lies and hypocrisie, and to qualifie our selves for our fu∣ture ascent to Gods holy Hill, by speak¦ing the truth in our hearts, (Psal. 15.) Our Saviour had no guile found in his mouth; And we must follow so good an example; unless we think lying the Character of a Saint, and perjury to put on a Martyrs Crown; S. Paul

did not think so, when he forbad the Colossians, to lie to one another, seeing they had put off the the old man with his deeds, (Colos. 3.9.). Let us therefore beware of Arrogance, and Calumny; Of detracting from others, or attri∣buting too much to our selves; And let us imitate the Holy Spirit under the Gospel, by guiding our selves into all truth; So shall we avoid both sin and shame, and eternal confusion at the great and terrible day of the Lord, that we may then give up our accounts with joy, and not with grief. Would we but endeavour to follow the sacred Spirit of God, who is so ready to in∣fluence our minds, in truth, and faith∣fulness, Commerce and Trade would be more innocent, we should neither betray our own selves by any false, or glozing language, nor should we suffer by plain dealing: Oaths would again become Religious among English men, nor would any be unjustly executed by guilty, or scandalously freed by an Ignoramus; Our gracious, and truly Great, Monarch would be safe, with∣out the base attempts of any to secure him; He would be our own, and we

at his wise, and lawful, disposal, by his Coronation Oath, and our sworn Allegiance to him: Every man, were there truth among us, might enjoy peace in his own capacity; he might sit under his Vine and his Fig tree, and Liberty, and Property, would never be bones of contention more: But if we remain Hypocrites in Re∣ligion, and false to each other, we can neither expect that God or men should be our friends; Because what in us lyes, we peck at the foundations of the World, and make the whole Creation groan; We shake the main Principle of Trade and Commerce, when we are such wretched creatures, that no body can believe us; And, we cannot but enrage the Great God, who, being truth it self, has sent his Ho∣ly Spirit unto us, to guide us into the wayes of truth: Whatever guilt, therefore, any person may, by the iniquity of times, striking in with his own easie inclinations, have con∣tracted to himself in this point; Let him now repent while it is called to day, lest the night come, in which

terror and astonishment will surprize him, whose obscure shadows will, by degrees, withdraw the pleasing light from him, till it lodges him in a state of blackness for ever.