Two sermons preached at two publick assizes for the county of Svffolk, in the sheriffalty of Will. Soame of Hawleigh, in Suffolk, Esq. by Will. Smyth, D.D., Pr. Nor. and vic. of Mendlesham in Suffolk.

SERM. II. (Book 2)

1 Joh. 4.1.

Believe not every spirit, but try the spirits, whether they be of God.

THe same reasons that mo∣ved me before to decline all intermedling with your present affairs, pre∣vail with me still in this my second Adventure. I would not seem to reproach these venerable persons, My Lords the Judges, with the least suspicion that they needed my aid to teach them either Skill or Vertue.

And as for the inferiour Instru∣ments of Justice in your proceedings, that chiefly need Priestly counsel, whereby right may be done to them that here dearly seek it, I think par∣ticular applications to be an expe∣dient too weak and unsufficient to encounter the Ages universal false∣ness and aversation to all vertue and honesty. These sholes are not to be fished for, and caught to Goodness, by such single hooks of particular di∣rections; they must have a Net spred over them of some more gene∣ral concern in Religion, which may powerfully influence them with the knowledge of, and obligation to their respective duties.

The last time therefore I attem∣pted them with one of the largest compass, the whole Body of Chri∣stianity, practically represented in the example of Christ. I shall now en∣deavour to encompass them▪ with

one of a lesser circle, (and yet as rea∣sonably promising success) and that is, an ingagement to a more firm ad∣herence in some, and a speedier re∣turn in others, to the Communion of the Church of England, as being a Church accommodated, more to the designs of the Gospel, as to all morals, and the safety of all Socie∣ties, then any Church or Profession in the World.

And as because woful experience hath taught us to date the Peoples declination from the blessed practi∣ces of Justice, Honesty, Veneration of an Oath, obedience to Authority, and all other Christian Vertues, (which only necessarily suits the happy mannagement of such affairs as these) to the late confusions; so to endeavour to bring men back to the same Church whence they were fallen must be believed the most rea∣sonable expedient to recover them

to the same excellent Vertues they lost by departing from it.

It is too pregnantly observed, that ever since the breaking up the Foun∣dations of this excellent Church, we have sunk every day more and more, in all the neglects of our duty to God and Man: we have looked ever since like a People in ill hand∣ling, possessed with an Evil Spirit, and bewitched (as Rebellion well resembles it) to our mischief and undoing, and to an universal unthrif∣tiness in the enjoyment of Gods grea∣test mercies both spiritual and tem∣poral.

O then it is high time to put to our hands for the Churches reco∣very, and to bring back the People (as fast as we can) to her Commu∣nion: that they may learn again to be honest and good, and recover the excellent Genius of the old English spirit.

It is high time that we no more smother our defence, for fear of of∣fending, or to preserve the Mistaken Title of Moderation: Nor meal our mouths so long, till we be choaked against all purposes of after-help; and lest by pretending an over indul∣gence to men of weak minds, we rock the People asleep in their Schism and Folly, beyond all possi∣bility of being ever awakened. De∣signing therefore to do something which (besides the respect I had to the present affairs) I judged might be of the more publick and univer∣sal concernment in so general an As∣sembly, I found nothing (as the state of the Church now stands) could answer my purpose so fully, as to endeavour to confirm and fortifie them that yet adhere to the Church of England, against all temptations to decline or desert it; and to unde∣ceive all those that already have un∣happily

departed from it. And my Text offers a fair opportunity to attempt both, in which are two parts to be discoursed;

• 1. An Inhibition, Believe not eve∣ry spirit.
• 2. An Exhortation, But trie the spirits, whether they be of God.

First, The inhibition; where it is fit we explicate the terms. The meaning of Believing, as to Spirits, offers no difficulty; though in refe∣rence to God and Christ, it hath been perplexed with as many idle and extravagant notions, and to as many ill purposes, as any word in Scripture ever was. But the word Spirit will admit some little exami∣nation. Originally it signifies the Wind; Scripturally and by Analogy, may other things: sometime the Soul of Man in general, and then the

several faculties in particular: of∣tentimes it is taken for Angels, and those good and bad: most eminent∣ly it is taken for the Deity, and then most distinctly for the third Person of the Trinity; and particularly for it in its guiding and reaching Office, whether immediately by it self, or mediately by others; and thus it is here taken really or so pretended. And then the inhibition imports thus much: That Christians should not credulously, and without sufficient trial, follow and be governed by eve∣ry Teacher that pretends to the Of∣fice by a Plea or Commission from the Spirit of God.

Now the Text it self offers two Arguments against such a credulity and aptness of belief. First, because (as the comprehensive indefinite, 〈◊〉〈◊〉 every, purports) there be many kinds and varieties of Spirits, by which Teachers may be deceived,

and be able to deceive others; and which (how many soever they be) must be all false but one. Thus the Devil (when God permits) turns a teaching Spirit, I will, saith he, be a lying spirit in the mouth of the Pro∣phets, 1 Chron. 18.20.

And there is a spirit of perversness, Isa. 19.14. vertiginis, as St. Hierome; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as the Lxx; that is (as they render it) a spirit of turning about, or errour, which God suffers to be dispersed among a People, as a punishment upon them. St. Paul mentioneth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the spi∣rit of a man; that is, his own fansie and opinion; which is as various as the several humours and imagina∣tions of men, 1 Cor. 2.11. He adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a spirit of the world which St. Augustine calls the spirit of Pride and Ambition. And this spirit sets up many a Teacher, and is as various as the different circum∣stances

and humours of Times, to which it must be always garbed and accommodated.

Further, No man ought to won∣der at the great variety of spirits, when he considers what a strange gift of propagation every Evil spirit hath been observed to have; and how (if it hath had any, the least respite from restraint) it hath pre∣sently branched it self into many se∣veral Families, and divided apart∣ments of new Spirits. And thus early the Mother-spirit of Gnosticism (which we find so often reproved in the New Testament) did in a short time, become the Parent of such a fruitful Progeny, that from its loyns descended the spirit of Valentinians, Saturninians, Macedonians, and o∣thers, as Ireneus, and other Ancients testifie. And St. Augustine obser∣ved of the Evil spirit of Donatism, that it procreated so fast, that it be∣gat

a very great company of new and disagreeing Parties.

But to go no further then our own experience: No sooner was this glorious Church broken to pieces in our late Rebellion; no sooner had one common spirit of Opposition (known then but by the one name of Puritanism) sacrificed the Chur∣ches Peace and Unity, Government and Worship to its Rage and Lust; but it begat Legions, spawned an Offspring of such hideous shapes; brought forth such Litters of so many deformed stocks of new Spirits, as might make Heresie it self blush to bear their names, and shamed any sort of men in the World into re∣pentance, but one, for being the un∣happy Parent of such a monstrous and equivocal issue. And then to consider how far every one of those new Spirits had prevailed over the minds of men, to be deceived by

them, I think it were alone enough to arm us with a resolution most carefully to observe the inhibition of my Text.

But that which makes it yet more reasonable and necessary, is because all such spirits (how inconsistent so∣ever they be among themselves) do always contrive, by some pretence or other, to make themselves as like the Spirit of God, as the case can possibly bear, and the Folly and cre∣dulity of their Followers admit. For since the Devil can transform him∣self into an Angel of Light (as S. Paul argues, 1 Cor. 13.14.) it will be much easier for all other Spirits to make an assimilation.

All which being thus represented, as it must needs put the credulous into a great sense of the danger of being deceived, so it makes their sus∣pension of not believing every spirit, very just and necessary. This the first:

Secondly, The second Argument from the Text (by the words which do immediately follow it) is, Be∣lieve not every spirit, because many false Prophets are gone out into the World; that is, because as there be varieties of spirits, to delude the minds of men, so those spirits (while there is Folly, Pride, and Passion in in the World) can never want a∣gents, in every place to execute their unkind offices; and that will be sedulously active, (by gratifying the base humours and designs of some, and by surprizing the weak∣ness and credulity of others) to di∣sturb the Church and mislead the People.

Now there is no man that se∣riously considers the multitude, sub∣tilty, and unwearied diligence of such Officers of Evil spirits (when they are abroad) but must believe himself to run a very great hazard of

being deceived, without the greatest care and strictest enquiry whom to trust.

And that the Church was never without such kinds of men, to offer temptations to the most stedfast, will appear by a very few instances.

What considerate person might not tremble at the thoughts of his danger of being deceived, if he reads but the story of Core and his com∣plices: that such persons should e∣ver mask their wicked designs with such a prevailing disguise of Piety as should be able to seduce so many thousands to their destruction. Who would not dread his own instability, and be engaged in the carefullest sus∣pension of mind, whom to trust and follow, when he reads of the Jews prodigious defection in the Samari∣tan Schism: or if ever he should meet a parallel temptation to go a∣stray, as they had who were obliged

to believe one Elias, against 450 Prophets of Baal set to deceive him? And if such presidents of danger be not sufficient to chastize and awaken mens credulities, how should our Saviours Cavear admonish them? Beware of false Prophets, Mat. 7.15. How should the frequent Apostolick predictions of such Seducers advise them, as when it was foretold, Acts 20.29. that grievous Wolves should enter in, not sparing the Flock?

Lastly, How should the almost incredible multiplication of such Prophets in every Age, engage them in the severest care, what spirits they should believe, and by what Tea∣chers they should be instructed? St. Augustine reckons up 88 several sorts of Hereticks to his time, and Philastrius 128, and so proportiona∣bly they increased in every following Century. Of all which whosoever desires to see a perfect and yet com∣pendious

prospect to terrifie him from the danger of seducement through his own credulity, let him but overlook the Churches Tragoedy lately acted in this Nation, and (as in a short Scene) he may see almost all the heresies that ever were before (besides a progeny of new ones) up∣on the Stage together: and may be∣hold the subtle Professors of them, not only acting over again all the ancient Arts of seduction, but pra∣ctising new tricks, frauds and pagean∣tries of Piety, to cheat, and deceive the World.

All which put together, makes it very reasonable, that (because many false Prophets are gone out into the World) the inhibition in my Text, of not believing every Spirit, should be as strictly and carefully observed, as men would prize and secure their eternal safety. This the second Ar∣gument.

And now shall common observa∣tion of former dangers make us wa∣ry whom we believe, or relie upon in our secular affairs; and shall we be carelesly credulous in matters of spiritual concern?

Shall Wordly wisedom teach us to trust no body in temporal things, and yet believe every body in mat∣ters of eternal moment? Shall we be more then wise men in the one, and less then fools and babes in the other?

Can we suspend our faith in things in which sensible demonstration may direct our prudence? And shall we easily trust, where the Arguments are spiritual, and in the dark, (as to sense) and Evidence at distance, and the danger of miscarrying the greatest that can be?

O let us be wary where we trust our souls! And since every spi∣rit is not of God, and our precious souls lie at stake upon a right choice,

let us (and there never was a time in which it was more needful) take all possible care, and use all our faculties and skill, to try which are truly of God. And that leads me to the se∣cond part of my Text, the Exhor∣tation, But try the spirits.

2. The duty is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to try: where we are first to observe (as an incouragement to un∣dertake it) that God hath so deli∣vered the things of our Peace in Scri∣pture, as we are Creatures of Rea∣son, Choice, and Judgment: and therefore he was pleased that much in Religion should depend upon the exercise of our Reason by trial and examination. For so it is, as to the matter and general substance of our happiness, we are obliged (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Phil. 1.12.) to try and search for the things that are excellent: but there is no case where∣in we are more concerned then in

this, the trial of spirits, the guides of souls; upon whose Offices and Gods Ordinances in their hands, de∣pends the Peace and Unity of the Church, and the great event of every mans particular salvation.

Now that which makes this duty very reasonable, is, that as God was pleased there should in natural things be differential marks, and incommu∣nicable characters to guide mans un∣derstanding in distinguishing one be∣ing from another; so much more in spirituals, (where the concern is greater) we cannot suspect that God should impose a duty to try and chuse, and leave us without sufficient means to discriminate and distin∣guish.

Not ought we to doubt it in this instant case in hand, that since God hath put it upon our Trial and Choice what Guides we are to fol∣low, what spirits to trust too, t••••t

he hath also allowed us some diffe∣rencing notes and characters, how to understand the spirits that are of God, from those that are not.

For the finding out of which at this needful time (in which there appears so many different pretenders to conduct Religion and the souls of men) is the business of this hour. And that I may be sure not to mis∣carry in this great trial, I shall first lay down the characters which false spi∣rits or Teachers, may have in com∣mon with those that are of God, and then describe those that do really e∣vince the difference.

1. The first Character in com∣mon, and undistinctive, is a natural aptitude, or a well acquired ability to Teach: Though they be impro∣ved to a more then ordinary dexte∣rity of the most gratifying and zea∣lous utterance, in Praying and Preach∣ing. Therefore St. Paul, when he

commanded the Romans to mark them that make Divisions, renders them not distinguishable by their words and manner of speaking; for saith he, they shall (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Rom. 16.18.) by good words and fair speeches deceive the hearts of the simple. And when St. Peter forewarns them of false Pro∣phets he tells them they shall come with the speaking character, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Pet. 2.3. with feigned words; that is, framed and fashio∣ned, perhaps to the highest strains of Piety. But if those Teachers seem to be over-studious to exceed others in more pleasing and melting modes of speaking, and to habituate them∣selves to extraordinary winning and humouring expressions, (though what they say be good) yet they may justly give occasion to wise ob∣servers to collect some reasons to suspect their truth and sincerity.

Therefore St. Jerome observed in his time, affabilis sermo & blandum elo∣quium, &c. sunt haereticorum laequei, quibus pisces capiunt & volucres, an af∣fable way of discoursing, and a flat∣tering delivery, were the sna••es of Hereticks, by which they catched the little People into their affections, and opinions. But if in stead of the true spirits modest endeavour to found the Peoples souls in the com∣mon Articles of the Christian Faith, they shall chuse to fly aloft, like St. Judes empty Clouds, at higher doctrines, as they call them. As when they turn the Gospel into a Mystery, of which they themselves must pretend to be the only men that carry the Keys to open it; and, if instead of instructing the People in their obligations to obey Christs commandments, and soberly dire∣cting them in all parts of holy life, as Justice, Mercie, Obedience to

Authority, and the like (which they reach the poor people to underva∣lue as legal preaching) they be ven∣turing at the seals of the Revelation, numbring of heads, and horns, and beasts, controuling Governments, and disputing Laws; or shall be towring up to the lofty Nothings of empty Metaphors, extravagant No∣tions and Phrases; or be continually trading with St. Judes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, great swelling words of Priviledges, Saintships, Liberties, Divine Uni∣ons, and the like; or be always at a thousand repetitions of the name of Christ, getting him, laying hold o•• him, closing with him, and the like; though they do all this with the grea∣test earnestness, zeal, and sweat ima∣ginable, they grow beyond suspicion their design is not good.

The sum is, To be able to pray and preach with the best skill and capacity, is no distinguishing mark;

for men may have those faculties and yet nevertheless be spirits, Tea∣chers that are not of God.

2. Nor secondly can a pretence to a claim, for their doctrines from the holy Scriptures, be a sufficient mark of distinction; for as much as no Ancient or Modern Heretick, but did, and do cry up an interest in Gods Word, to support, or at least to seem to palliate their plea and doctrines. And this is pregnantly to be taken notice of through the whole stock of Ecclesiastick Records. Tertullian very early observed in his famous Book, De praescriptionibus Haeretico∣rum, that Suadere non possunt de rebus fidei, nisi de literis fidei scriptur as ob∣tendunt, & hac sua audacia quosdam movent, it had not been possible to have removed some from the truth, had they not been prevailed with by the sacred name of Scripture. How much would this hour be too little

for such heaps of observations of this kind, as might be collected.

Now all the advantage which all false spirits do make by pretending Scriptures, is because God hath so delivered his truths in them, many of which are so wrapt up in Meta∣phors, and other Tropes, and Fi∣gures, so immixt with occasional discourses, and very often so obscure∣ly delivered (or as St. Paul expresseth it, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 so darkly, and as it were in a riddle) that they that have designs to deceive others, that want humility to hear the sense of the Church, and to obey their lawful Guides appointed to instruct them in their right interpretation, may find Arguments semblable enough in Scri∣pture, to serve the ends of a Decei∣ver, to satisfie a private and prejudi∣cate spirit in any errour in the world, wresting them (as St. Peter adviseth us) to their own destruction. Hence

it is that Hereticks of the greatest in∣consistency among themselves, and some of them in perfect contradi∣ction one to another, have laid their Plea upon the holy Scriptures. So Vincentius observes of the Hereticks before his time, and instanceth in Photinus, Novatianus, Sabellius, Do∣natus, and many others. And we our selves in our days have seen the same effect. To instance, How have the Socinians found in Scripture, a seeming authority to assert their denial of Christs Divinity; and yet the Romanist can think he thence finds proof enough, that a Priest in a Wa∣fer may make him the mighty God, and worship him accordingly? How have the contending Armies of the Remonstrants and Contra Remon∣strants, (whose principles stand at the Poles distance one from another) managed their long War, with the same weapon of holy Scripture?

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And how from thence have the three great parties among us, perswaded themselves that each of them can in Scripture trace the measures of their several Church-governments? And (which is most to be admired) how have the unwarrantable pra∣ctices of Rebellion, Murder, and confounding all that's sacred, been so far patronized from Scripture, as to engage multitudes to believe them to be the prosecutions of Gods cause, and instances of his most ac∣ceptable service? Hath not expe∣rience taught us, that such a distant Text, as, Down with it, down with it, even to the ground, hath prevailed more to destroy the places of Publick Worship, then that, This House shall be called a House of Prayer, could per∣swade men to keep them up; that a binding Kings in chains, have tem∣pted men to the most execrable de∣struction of their natural Princes;

when, they that resist shall receive to themselves damnation, could not sa∣tisfie their Consciences to preserve them. And have we not heard, that a Curse ye Meroz, could justifie all the Ravages committed upon the Loyal and the Innocent? To be short, the sum is, A bate appeal and claim to Scripture, is not an incommunica∣ble mark, but that nevertheless, the spirit that doth it may not be of God.

3. Thirdly and lastly, A plausible and fair life and conversation doth not distinguish; for as much as the greatest enemies of truth in all Ages, have been noted for a greater pretext of framed sanctimony, and formed piety, outward innocency and humi∣lity, or so much of these as might serve to advance a reputation to their Plea, and Doctrines. But this is the sheeps cloathing of false Prophets, Mat. 7.14. and the transformation of false Apostles into the likeness of

the Apostles of Christ, 1 Cor. 11.13. And it is that which St. Paul calls, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 2 Tim. 3.5. the form or appearance of godliness. S. Au∣stin relates, that the great tempe∣rance and devotion of the Manachees, betrayed himself and Alipius into the gross heresie of Manachism. And S.Basil affirms of the Arians, that ob confictam sanctimoniam omnia concre∣dita habuere, they surprized an uni∣versal belief of their heresie by their contrived and fashioned Piety. Which gave occasion to St. Ber∣nard to affirm and observe, that haeresis docta est non tantum lingua, sed vita mentiri, Heresie was as well skilled to dissemble for its ac∣ceptance, with the cheat of life, as with the deceit of the tongue.

Now the design of all this arti∣ficial zeal and piety, is to check the unavoidable imperfections of the true Guides of souls-carthen-vessels,

and to raise a reputation to them∣selves from their disgrace, which they are always studying to im∣prove before the People.

But though the false spirits grea∣ter seeming piety may allure men of weak minds, who understand not the cheat, and justifie their er∣rours, with such whose pride and interest tempt them to a compli∣ance with them; yet the wise and innocent will easily suspect, that un∣der the disguises of a more then ordi∣nary scenical Piety, most common∣ly there lies hid, some spiritual wickedness, some close and undis∣covered sin. We know that Jehu was a zealous Reformer; and John of Leyaen was no inconsiderable Re∣ligionist, Earl Gowry was no small Professor; and the Authors of our late troubles were not to be reckon∣ed among the crowds of the Pro∣phane,

because most of them were great hearers, and had notable gifts of Prayer; yet what impieties were lodged under their smooth professi∣ons, we shall now not willingly re∣count.

Again, I would have it further considered, (because this Plea goes a great way with the multitude) that it is one thing to live intirely to the precepts of Christ, and by the just laws of Government; and ano∣ther thing, to live up to the humours and modes of a party, that distin∣guish themselves from others by a manner of speaking, peculiar phra∣ses, looks and garbs, by oppositi∣ons and scruples, rather then by an observed stricter justice, nobler de∣grees of mercy, tenderer loyalty, and other such like graces of Chri∣stianity, which gives the onely true reason of being denominated God∣ly,

and without which, the appel∣lation is presumptuously assumed, and unwarrantably given. But let them be as good as their proselytes can fame them, nay suppose them to be good (if possible) without just exception, yet is it no incom∣municable character of distinction, or mark of office; but neverthe∣less they that have it, may yet be spirits that are not of God.

Thus I have endeavoured to de∣scribe the qualifications that hold in common with the false spirits, and the spirits that are of God; and though they are all required in the true spirits and teachers that are of God, to make them capable sub∣jects of the distinguishing chara∣cters, yet are not incommunicable marks of a particular mission of God to the holy Calling.

We acknowledge and profess that

the true Guides of souls should be really qualified in all those three that I have mentioned.

1. They should, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Tim. 3.2. be fit and able to teach others, competently skilled in the present learned Languages of the Christian World, if not in the Original Tongues; that by such aids of knowledge, their minds may be furnished with a convenient (at least) stock of Learning, and their tongues fitted to express themselves decently and significantly.

2. They should be principally skilled in the holy Scriptures, that as all truth is either expresly or vertually contained in them, so they may be able readily to appeal to them, preach and apply them to the good of souls.

3. They should be as St. Paul adviseth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Tit. 1.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

1 Tim. 3.4. blameless, and without just cause of accusation. And this was typified in the Aaronical Priesthood, when none that had a blemish should come near to offer the offerings of the Lord, Levit. 21.21. And therefore the true spirits of God should rather, vi∣tia morum quam verborum vitare; po∣tior enim est bene vivendi quam be∣ne loquendi facultas, avoid ill living then ill speaking, for a good life is the powerfullest and most prevalent instruction.

Now though they should be thus qualified, yet over and besides these, they must be characteristically sepa∣rated to their Ministerial Offices, by some marks and testimonials that declare a mission from God; without which they that shal presume to execute such offices, or any part of them, are guilty of a great pre∣sumption

in themselves; No man taketh this honour to him unless he be called of God as was Aaron, Heb. 5.4. and all their administrations, ought to be judged invalid to others; for how can they preach, much more perform any other Priestly Office, with blessing and success, unless they be sent, Rom. 10.15. Which se∣paration and mission must be made demonstrable, by some signal mark and character, which may be a proof, quoad nos, to us, that they are so separated and sent of God; otherwise how should any man be capable of performing this duty of Trial, or be assured at any time of receiving any blessing by any mini∣sterial Offices, for their souls good.

The signal Characters of Christ and his Apostles separation to their Ministerial Offices, were Miracles; without which it had been a ridi∣culous

Plea to have told the World (from any thing in themselves) that they were sent of God: which Christ acknowledgeth, If I bear witness of my self (if I make my own testimonial) my witness is not true; that is, it is not competent, nor rational.

But when Gods time was come, that Miracles should cease, he also shut that door by which his Mini∣sters first entered into the Church, and hath been since pleased that there should be no other separation, but by a mediate and ordinary calling; which must be, sub aliquo signo sen∣sibili ut not a sit Ecclesiae, under some sensible signs, or marks, that they may be known to the Church, and distinguished by them.

Now the sensible signal Characters and Testimonials, by which the Church knows the spirits that are

of God, from those that are not, are these three in concurrence toge∣ther.

[ 1] The first is (with and besides all those former qualifications) to have received imposition of Apo∣stolical or Episcopal hands, as a visible designation of lawful sepa∣ration. And of this practice the Scripture (which makes it of Di∣vine Institution) gives an infallible evidence, in the times they bear date. Thus the Holy Ghost separa∣ted Barnabas and Saul, Acts 13.2. and after fasting and prayer, it was signally declared by laying on of hands, v. 3. Such a Character had Timothy and Titus, (as the Epistles to them shew) and the same to communicate to them that should follow in their respective charges, Tit. 1.5. And the continuation of

that primitive practice of it, was so pregnant and universal, that Calvin himself could not but say, that illa tam accurata observatio praecepti vice nobis esse debet, the accurate obser∣vation of it could not amount to a less obligation then that of a precept. He therefore that should presume to teach, admit, or conduct Assem∣blies, and that hath neither Mira∣cles, as Christ and his Apostles, nor imposition of hands (as the Church hath always practised, as in the first so in all following Ages) to evi∣dence his Commission, is a spirit not of God, whatsoever excellencies of qualification, may otherwise be pretended; and they that are gui∣ded by him and have not consider∣ed it to trial, follow him in sin, if they understand it, in great wicked∣ness.

Now the contrary mark of false

Prophets, is declared by our Savi∣our, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 7. they come to you in sheeps cloathing: they come, come voluntarily, and are not sent.

And St. Paul, Act. 20.29. chara∣cterizeth them with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, enter in; Grievous Wolves shall en∣ter in, that is voluntarily assume the Office, not called, sent, or pla∣ced by order or commission. Such are not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. separated by God in the Order of the Church, Rom. 1. but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jude 19. such as separate themselves by their own presumption and intru∣sion. Such as these we are not to trust to, as being spirits that are not of God.

[ 2] The next means of enquity, is to understand by whom such im∣position of hands have been made

and executed; and then the mark of the true spirits of God is to be separated and ordained to their Offices by such persons, who by a continued chain, or line of succes∣sion, can securely derive their Com∣mission from the person of Christ. From whom, as from our com∣mon Parent, there is an holy seed under the new Covenant; though not annexed to a Family, as that of Aaron, yet to an holy Calling, for a perpetual spiritual propagation. Now the end of this Chain is in the hand of God, who sent Christ, who sent his Apostles; As my Father hath sent me, so send I you, Joh. 20.21. The Apostles to main∣tain that succession, did in their respective charges, appoint and or∣dain successors, with engagement that they should still propagate the Office of the Gospels holy Priest∣hood;

as it appears by St. Pauls order to Titus, I have left thee at Crete, to ordain Elders in every City, Tit. 1.5. Hence it is that our Saviour tells his Apostles, Lo I am with you to the end of the World, Matth. 28. that is, not with them onely in their persons, but in their successors also, who should proceed directly from their spiri∣tual loyns. And for this reason it is that the Ancients (unbiassed Jud∣ges in this Enquiry) have taken such care, and were observed to be so curious in Marshalling the successions of the Bishops of the principal seats of Christianity: for which Epiphanius gives this reason, (after he had exactly recorded the very names of the several succes∣sions,) Let no man wonder that we so carefully recite such things and names, for (per haec enim sem∣per

claritas ostenditur, they are an evidence of the truth of our holy Calling, and consequently of the Church it self.

Now as to the present Church of England, we have had this blessing from God, that both for the earli∣ness and uninterruption of the line of our successions, no Church in the Christian World, can pretend to a better evidence; and that Rome it self (after all her insultations) must be content with one much more perplext, and doubtful, as might easily be made appear. And I am morally assured of this comfort, that there is no Bishop, nor Priest of the Church of England, but may and ought to believe his spi∣ritual pedigree, as truly derived from the Person of Jesus, (the first Bishop and Priest of the Gospel) as any Prince, can make his title to

his Crown, or any Noble man to his honour and inheritance by a succession from Ancestors of farr shorter Antiquity and continuance. But of this honour and blessing, the two Milstones (as the great Arch∣bishop calls them) our Enemies on either hand have endeavoured to deprive us. First, The Roma∣nists would fain blend our succes∣sion, by the vain Fable of the Nags∣head-Ordination. But Mason and incomparable Bramhall have so perfectly baffled that idle and groundless story, that their late more learned Controverters have wholly laid it aside, and so needs not the trouble of a particular Confutation. On the other hand, our Fanaticks do chuse to que∣stion and decry it, because the line ran through the time in which Ro∣mish superstition prevailed.

But to this I answer, That suc∣cession is, as by acts of Propaga∣tion; and the Roman Corruptions could have no more power or in∣fluence on our Ecclesiastick Genera∣tion, then the unworthiness of a Parent in begetting a Child, or of a Priest in baptizing it. And we know the succession of Man∣kind is not interrupted in the one, nor Christian Profession in the o∣ther. But to conclude, grant that some of our spiritual Ancestors were so corrupted, yet it is more honourable to have had a bad great Grandfathers Grandfather, then to have no known Father at all; or that the worst of Fathers should be our immediate Predecessor.

On the other side, the contrary mark of the spirits that are not of God, is as our Saviour intimates, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mat. 24.11. they shall

arise, as without mission, so with∣out succession or propagation, by which the Churches lawful Pastors lineally descend. They arise as the smoak ascends, that darkens the Sun and the Air, Rev. 9.2. or like the Beast, (armed for mischief) with heads and horns, Rev. 13.1. or like the Tares of the field, which the husbandman never sowed; that is, they shall climb unto their Of∣fices, by the steps of Ambition, or are raised up to them by popular favour and voice of tumultuous Assemblies, who commonly (if permitted, as St. Paul observes) love to heap to themselves their own Teachers, 2 Tim. 4.3. whom they keep and govern, and by whom they may always be uncontrolla∣bly humoured, and observed. But let them be made by whom they please, they are not constituted

by Gods order, and so not of God.

[ 3] The third and last Character, in concurrence with the former, to direct our trial of spirits is, that such spirits are then demonstrably of God, who teach and maintain the doctrines of God. Men may be false Prophets by false Doctrines, as well as by false Callings. And the Arian Priests were such by their heretical principles, as well as the Arian Presbyters by their unlaw∣ful Ordinations. But because the whole circle of the differing par∣ties (from the Romanist to the Qua∣ker) do all make claim, and cen∣ter in this pretence, that their several doctrines are of God; and lest we should seem barely to presume and assert our own, to be so, (as most of Adversaries use to do) and not

sufficiently demonstrate that they are so: Therfore it is just and ne∣cessary that we endeavour to find out such marks that may signally distinguish the doctrines that be of God from those that are not, and then see how farr the doctrines of the Church of England stand in a∣greement with them.

1. First then, Those are the do∣ctrines that are of God, which (as to the fundamentals of Faith) are either expresly declared, or evi∣dently deduced from the holy Scri∣ptures, and none to be believed as such, but those that are so. And as to the super-fundamental Arti∣cles of Doctrine, contrived for the common peace and order of parti∣cular Churches, (such as are our 39 Articles, and as the Confes∣sions of other Churches ought to

be so accounted) if they be not refutable by the Scriptures, and the analogy of Faith, nor be con∣trariant to right reason, ought also to be reputed the Doctrines of God.

2. But then secondly, Because God was pleased so to deliver his truths in Scripture, (for reasons before mentioned, to which many more might be added) with some obscurity, (though not so much so by it self, as made so by the moral infirmities of mens under∣standings) therefore Christ did provide and immediately send ano∣ther guide, (which the Apostles themselves did seem to stand in need of, though they were blest with Christs personal instructions) and that was the Holy Ghost, which he promised should guide them in∣to

all truth, Joh. 16.13. And lest it should seem to have concer∣ned the Apostles onely in their time, it was also promised to a∣bide with them for ever, Joh. 14.16. that is, for the benefit of their successors and the whole Church to the end of the World. There∣fore whosoever would afterward understand the doctrines which were of God, was obliged not onely to be governed by his own pri∣vate reading the Scriptures, and judgment upon them, but also to enquire for, and to submit to the conduct of Gods Spirit wheresoe∣ver it was to be found. Now this is principally to be understood, as to cases in controversie, and to diffi∣cult places: but as to the funda∣mentals of the common Faith, and rules of Holy Life, as they are plain∣ly set down in Scripture, and easily

discoverable to every honest mind, so every man ought to be encoura∣ged to a constant reading of them, for the confirmation of his Faith, and government of his Life.

3. Therefore thirdly and lastly, Our next enquiry is, to understand where those promises were or are fulfilled, and where the guiding Of∣fice of the Holy Ghost was, or is, executed and performed; that men may attend to it, and be guided by it in all cases of different perswa∣sions and professions, that they may know which are of God.

The Romanists would engross it to the Churches of their Commu∣nion onely, and that by as an infalli∣ble a conduct, as the Apostles enjoy∣ed it. But because this pretence hath been so lately examined, and sufficiently baffled, I shall only en∣quire

how some Popes themselves should be recorded to have been notorious Hereticks; as particularly Liberius and Honorius; and then, how he that relies on that pretence, can reasonably think himself secure.

The Fanaticks on the other side, (if as to us they may be thought al∣together to be of two sides) lay claim to it, by an especial parti∣cular light given to them of God, or (as the soberer sort of them) by a private sufficient assistance from God, in the use of the best mears they can, for the understanding the Scriptures. But there needs no o∣ther confuration of this pretence, but their certain disappointment, that have trusted 'o it, made evi∣dent by their own unconstancy of opining, and the perpetual disagree∣ments of those that have made that claim.

There is but one more that I know of, was ever pretended to; and indeed, then which, I cannot imagine any other that can with any shew of reason, be offered in satis∣faction to this Enquiry, and that is the Holy Ghosts guidance of the u∣niversal Church in all Ages and places, to be observed in those do∣ctrines and interpretations of Scri∣pture, (according to the famous rule of Vincentius Lirinensis,) which claim to Primitive Antiquity, uni∣versal Profession and Consent: (Quod ubique, quod semper, quod ab emni∣bus, hoc vere proprieque catholicum, cap. 30.) So that the sum of this Enquiry is, that those are the do∣ctrines of Christ and his Apostles, which have been received as such in the first and purest Ages, and that have continued to be acknowledg∣ed as such, by the most uni∣versal

Consent and Profession.

Against the absoluteness, and un∣exceptionable exactness of this rule of Vincentius; whatsoever may be alledged or granted, it must for ever stand uncontrolled, till any other rule can be produced or imagined, (which I think no man hath pre∣tended to attempt) that may in any degree demonstrate the promi∣ses of the Holy Spirit guiding into all truth.

Now this is the Glory of the Church of England, and which hath made her the envy of all her dissenting Neighbours round about her, that in all her Doctrines, Go∣vernment and Worship, she alone can offer her self to this most rea∣sonable and antient Rule to be tried and judged, to which no other Church in the World dare pretend to submit. Therefore it is that all

those doctrines wherein we differ from the Church of Rome cannot be from the conduct of Gods Spirit, and so not the doctrines of the Spi∣rits that are of God, because they want the first part of Vincentius his rule, that is, succession from primi∣tive antiquity. And therefore the great Archbishop offered this chal∣lenge, p. 382. That if any Jesuite can prove, that by a visible conti∣nued succession to this day, either Transubstantiation in the Eucharist, the Eucharist in one kind, or Purgato∣ry, or Worship of Images, or Prayers in an unknown Tongue, with divers other points, have been so taught, I, for my part will yield the cause, As to the private opinions of some ancient Fathers (as those of Tertul, Orig. St. Austin, and others) though they had antiquity, yet they wan∣ted universal consent, and so were

maintained against that part of the evidence of being the Doctrines of God.

And then as to the new opinions of these times so strongly contended for by our present dissenters, (such as concern their new models of Go∣vernment, manner of Worship, and several opinions (as they stand in opposition to the present established Church of England) could not be from Christ and his Apostles, and they that teach them, not the spi∣rits that are of God, because they want all the marks of Gods Spirit, as having neither primitive Antiqui∣ty, nor universal Consent, Profes∣sion or Practice; and we challenge them to shew it if they have any: which if they do, I shall willingly sacrifice all that I have said against them, to shame and Recantation.

All the Arguments that I know

they have to tempt them from their conformity to this excellent Church, is either ignorance, because they un∣derstand it not; or perverseness of humour, and discontentedness of mind, which in some men must for ever be gratified by opposition; or else an habitual dislike which they call tender Conscience, which we may then believe to be sincerely pretended, when we see the same tenderness expressed in the most con∣siderable practices of Christianity and Holy Life, as Justice, Mercy, Obedience to Authority, and the like; as well as in the declining a poor innocent Ceremony, or for∣mation of substantial Worship, no where forbidden by God, and com∣manded by the just Laws of men. This is the third and last mark and Character of the Spirits that are of God, to whose conduct we may en∣trust

our souls, and that is such as teach the Doctrines that are of God.

And now you see (by the transient applications that I have made, and the clear evidence of the matter it self) upon what a sure foundation the present constituted Church of England stands, above any Profession of Christianity in the World. As to my endeavour of offering all the marks of a true Church and its Ministry, I thank God I can testifie to him that I have with-held no evi∣dence that I know of, that may dis∣cover the truth, nor offered any thing in my applications of them, to our own, which my soul hath not as faithfully dictated, as my Tongue expressed.

Time gives me not leave to offer any further applications; onely I desire and pray to God, that those that yet truly adhere to this Church,

may (by what I have said) find reason to love and honour it, and the true Spirits of God within it more and more: and that those that are departed from it, may timely and seriously consider upon what slender evidence they have done it, and may speed their return to it, as to a Church that hath all the marks of God, and Characters of truth upon it. And I hope there be many amongst us that have so much compassion for them, as to be willing, (if God Almighty should grant it as a condition of so great a mercy) to be something that may resemble St. Pauls noble Charity, (when he wished him∣self accursed; that is, at least, to be deprived of the happiness of an outward Profession of Christia∣nity, to bring the Romans to it, Rom. 9.3. that such our dissen∣ters

were returned in mind and pra∣ctice, to serve God with us, with one heart and mouth. Which God grant for Jesus sake.

FINIS.