Satan at Noon, Animadversion 7

Satan at Noon · Animadversion 7

p. 98Animad, 7.

The Dr pretends to, and now hath printed h…gh viſions, and ſo high, that even by himſelf they are likened to the viſions of Paul, and John in the Revelation, ſo far are they above the raptures and trances of John Becold, Matthias, and the reſt in Germany.

He hath ſeen the world of Divells, evill ſpirits innumerable, their order and government, he hath heard, felt, taſted, and ſmelt hell, in ſalt, ſulphur, & that by amagicall tincturation, as his phraſe is.

He hath ſeen the world of Angells, and of them without number, bright as the rayes, ſparkling like diamonds, he hath taſted, and heard the dews of paradiſe, and h…rmonious muſick, his inward ſenſes were opened to ſee the kingdom of glory, and there he ſaith he is, for his ſpirituall ſenſes were never ſhut, nor ſhall be unleſſe he return back into the earthly nature. pag. 77.

He ſaith this was given to him as an extraordinary favour from God, and this he ſpeaks in high langu…ge, and ſwelling words, and now he hath a command from God to publiſh it, ſome perſons are, and many more are like (ſpecially if the Quakers proceed in every corner of the Land to make the people Antiſcripturiſts, which is the great deſign of the Divell, for the Bible makes him a Quaker) we ſay many are like to cry up theſe viſions, and cry out upon the ordinances of the Lord Chriſt.

The queſtion is concerning their proceedure, whence are they: whether from God or from the Divell? we ſhall confeſſe with all willingneſſe that if they be from God, viſions of the Lord, they are very admirable and extraordinary (as he calls them) beſides the ordinary diſpenſations of God to his hidden ones, and let it be proved by the Dr or any of his in the world that they are ſuch, we ſhall willingly confeſſe our ſelves to be perſecuters, plunderers, theeves, lyons▪ (as he ſaith) and we truſt we ſhall not be aſhamed to give God the glory.

p. 99But if they be from hell, and diabolicall, then we ſay, the God of heaven did ſcarce ever permit Satan to act a cheat upon fallen man beyond this deluſion of the Dr, we do not know (but it may be our ignorance we heartily confeſſe) any feigned ſtorie of viſions that come neer theſe, the 74, 75, 76, 77 pages of his book do exceed all of the Mahumetans, Papiſts, Familiſts, old or new, & we cannot but look upon them. Firſt, as tremendous judgements from God upon men, who are moſt righteouſly puniſhed with believing lies, becauſe they receive not the truth in the love of it. Secondly, as wiſe providences for the tryall of others, of the chriſtian magiſtrate for the probation of his courage, zeal, and love to truth, and of the private chriſtian for the tryall of his faith, that thoſe that are approved may be made manifeſt. Thirdly, As a call from heaven to every one of us to keep cloſe to Scriptures to labour for a ſound ſcripturall knowledge of the Lord Jeſus, to love the truth for the truths ſake, and to practiſe it for Chriſts ſake, from his love, and for his glory.

The reader hath ſeen his blaſphemies, we ſhall now deſire his favour to conſider and judge, what his apparitions, revelations, viſions are, and what his mortification is, which was alwaies the pretence of cheates and deceivers; John of Leyden did much preſſe the people to mortification, and to a converſe with God, the precious title of holyneſſe is aſſumed by the Popes, even thoſe that were conjurers, whoremongers, dealers with the Divell, we ſhall ſpeak of theſe in order.

Firſt, Of Angelicall Apparitions.

We deſire to bring them to the ſcriptures the only balance, and lapis lydius, that ſo we may try them by the weights and touch of the word: let no man ſay this is a low diſpenſation, if they do, yet their hard words are occaſionally our advantage; the more theſe times vilifie, the more we deſire to magnifie the ſcripture; the wickedneſſe of theſe dayes, by a kind of antiperiſtaſis, intending the ſmall heat p. 100of our affections toward them; the hiſtory of the word is a ground for a divine faith, becauſe the authority is divine; humane authours we do, we can believe, but humanely.

Firſt, They were very rare, to a very few men, and thoſe eminent, and extraordinary ones, as to Abraham, Jacob, Daniel, &c. we believe from Adam to Moſes, and from him to Chriſt, and from Chriſt to this day, we cannot find thirty perſons upon authentick records that have had apparitions of Angels, not one Saint amongſt many thouſands.

Secondly, To thoſe they did appear, they appeared ſeldome, moſt of theſe few, had they had apparitions of Angels but once leſſe, they had had none at all.

Thirdly, They made no tarriance with them, to whom they did appear: we believe, take all the appearances from the creation to this day, and compute the time, it will not in all make up one naturall day, take them all together, not 24 houres.

Fourthly, Very few of them did appear, upon their appearances; not above two or three at moſt, but moſt commonly but one: and when the ſcripture ſpeaks of Angels plurally, it names their number, as two to Lot, three to Abraham, two to the ſepulchre of Chriſt, unleſſe it be to Jacob, in Gen. 32.2. and to Eliſha, 2 Kings 6. and to the ſhepheards, Luke 2.

Fifthly, Their appearance was upon ſome extraordinary buſineſſe, which may be reduced to theſe four heads.

1. Either of tidings and meſſage, as of a ſon, and ſuch a ſon as Iſaac to Abraham, and Sarah, when the one was an hundred yeares old, and the other ninety: ſo to childleſſe Manoah, concerning the birth of Sampſon: to Zachary, concerning John the Baptiſt: and to the V. Mary, and the ſhepheards, to foretell to Mary, and declare to the ſhepheards, the birth of Jeſus Chriſt, and to declare to the women, his reſurrection.

2. Angels have appeared for comfort, ſo to Jacob when he was afraid of Eſau, to Joſhua at the ſiege of Jericho, to Gideon againſt the Midianites, to Daniel in the captivity, to the Lord Jeſus Chriſt in his agony.

p. 1013. They have appeared for deliverance, as to Lot, out of Sodom, when God purpoſed to rain brimſtone, to Peter in priſon, when his chains fell off, Acts. 12.

4. They have appeared for direction, ſo to Cornelius, to bid him ſend for a Miniſter, Peter.

Some of theſe apparitions were not of created Angels, but of the Angel of the covenant, the Lord Chriſt; as that of Joſhua, and Gideon, as appears by the context; beſides theſe the ſcripture records very few. Austins rule was, non credo, quia non lego, I believe nothing, but what I read in the Bible.

Sixthly, Many of theſe few angelicall apparitions were before there was any ſcripture, or written word, or if after, then, when the prophets were very few, as to Manoah, or in the captivity, as to Daniel, or before the publication of the Goſpel.

Yet behold, here is a man that in the mid-day of the goſpel, under the compleatneſſe of the word, who tells us of the apparition of bleſſed angels to him and his, more for number, and longer for continuance, then all the ſaints of God from the beginning of the world to this day ever had; nay longer, by at leaſt 20 times, for he enjoyed theſe apparitions for 21 dayes together, and is in the way of viſions ſtill, he hath had viſions for theſe five years: and yet the man no way (as we underſtand) extraordinary. We profeſſe we know him not otherwiſe then very mean; if he be in any way more then ordinary, it is in his magicall, groſſe ignorance, his doctrines of filthineſſe and blaſphemy, his fooliſh pretence of holineſſe, his faculty of ſaying, and unſaying. Let no man ſay we rail, we hope we know, that what we ſpeak is upon record in heaven, both what and how, and likewiſe to what end we ſpeak; we think it is enough to unlooſe the tongue of the dumb, (as it was ſaid of him in the Hiſtorian) to ſee ſuch ſwords) even bitter words) to be drawn, and their point to be ſet to the very heart of religion, and all Godlineſſe.

To ſee the Jewels of glory taken out of the crow of Jeſus Chriſt, by wicked hands, and now the Angels muſt be p. 102pretended by their apparitions, to become vouchers. Oh dreadfull!

Then ſecondly, what extraordinary ſervice did God ſend them about? When we conſider the man what he is, for learning, very ſlender, for parts, very mean, as poor as a beggars patcht coat, for religion, rottenneſſe, for his doctrine, a blaſphemer of the Lord Chriſt, and a high reproacher of his precious bloud, for his way, tending to filthineſſe, for his temptations, fallacy and couſenage: we cannot imagine what buſineſſe the glorified Angels ſhould have in his chamber for three weeks together.

Give us leave to debate the buſineſſe a little with this Dr, tis poſſible that by that means truth may appear, and give ſome light to the reader.

1. Dr, Of which world was that angel that appeared to you, in your clothes, band and bandſtrings? was not this directly proved againſt you? and how fumblingly did you anſwer? this very thing was ſpoken by the Deponent, long before the Commiſſioners were in being; why do not you own that apparition now, in which formerly you gloried? what, did an angel of glory come into your chamber, and put on your clothes, band and ſtrings, and cuffes? M^rs Pordages and M^rs Flavels angels ſtanding by them was clearly depoſed; Mrs Bla. angel in her morning coat M^r Bromly could not deny, M^r D. B. angel, ſomewhat a bright angel, is credibly reported, Dr, were all theſe angels of glory?

2. Of what world are thoſe angels that come frequently to one of your proſelites, and ſtand at her beds ſide? they neither do any thing, nor ſpeak any thing, do the Angels come from Heaven on ſuch ſleeveleſſe errands?

3. Of what world was that angel that appeared to her in D^r Pordages ſhape, band, and cuffes, juſt as he uſed to be when he was going into the pulpit, and this apparition more then once: tell us is it an angel of light, or a fiend of hell?

4. Tell us of what world, (for you have the key to open miſteries, to uſe ſome of his own words) was that apparition that came to your aforeſaid poor, ſeduced, be-pitied proſelite, that came to her upon a white horſe, and told her that p. 103he was Chriſt, (oh dreadfull! our hearts and hands even tremble) and that ſhe was his bride, and that he was come to fetch her away to heaven.

5. Of what order was that apparition of a ſtarre, or ſomewhat like it, in your chamber at Bradfield, that your maid ſaw, and depoſed it? was it from heaven, or not? you do not ſo much as offer a word of anſwer in your book.

6. Of what world were thoſe angels, that at ſeverall times gave your maids a pleaſant fit of muſick in the kitchin when they were waſhing of their diſhes? this one of them depoſed, that ſhe heard it often, when there was no muſician, nor inſtrument of muſick, and ſhe ſaw none playing, and the Dr could not except againſt her evidence, could not reply to it, nay, hath not ſaid a word to it in his printed book ſince.

7. Of what world, from heaven, or hell, were thoſe Angels that made muſick for you D^r, with Jewes-harps, and drums, and which you your ſelf heard in your houſe? are ſuch vain and poor employments ſuitable to the nature of glorified Angels.

8. Of what world were thoſe Angels that carried M^rs Brown (the Abbeſſe of your virgin number) into heaven? (we cannot think ſhe went thither of her ſelf) where ſhe ſaith, ſhe ſaw the Trinity, and danced before the Trinity, and being asked, what dance? ſhe anſwered the juſt man, Oh dreadfull!

9. D^r, Of what world was that angel that counſelled you, and the compiler of your book, not to print the apparition of the heavenly angels to you? there is not a word of their apparition to you, in all the book that we can find, your term there p. 73. is, Miniſtration; was not the devil afraid if that were printed, the whole plot would be diſcovered? he and you thought, that no rationall Chriſtian would believe that thoſe angels did appear in your chamber, much leſſe three weeks together, which you confeſſed again and again, to the Commiſſioners: what equivocating, jugling tricks are theſe?

p. 104Secondly, As to his Revelations.

Revelations properly are either propheticall, of things future, eorum quae Deus vult de nobis, as the revelation of John, or elſe doctrinall, eorum quae vult à nobis, as the revelation of Paul, He received the goſpel by revelation.and what God would have us believe and practiſe.

Now D^r, for your doctrines, we can find nothing in your raptures, but the doctrine of virginity, which you offer to prove, but come off moſt ignorantly, which doctrine tends to deſtroy the bond of marriage, and ſo to introduce a more then heatheniſh community.

As for your propheſies, we confeſſe there is a great report now among your defiled ones, of great propheſies, and wonders; it hath been ſaid by one of your choiſe ones lately, that whoſoever comes to be Parſon of Bradfield, will find that Miracles are not ceaſed yet.

There are only two that we have heard of, that look that way.

Firſt, That in July laſt 1654 you even you Dr ſhould be taken up into heaven with a white ſtaffe in your hand, and ſhould come down again, and become a great man, this was related from your mouth by one of your beſt friends, and therefore unlike to bely you, to two perſons that deſire to fear God, who alſo will, if called, atteſt it, what evidence would ſome men have? would they have his Arthingtons and Coppingers proclaim it in Cheapſide, why, the times yet will not bear it.

Secondly, That you ſaid confidently (like a prophet) that within two years from the time of your ſpeech, there ſhould be no government in England, neither Parliament, nor Magiſtrate, nor any ſuch.

This will be depoſed from your own mouth, the laſt of theſe we ſee is falſe, there hath been a Parliament ſince that time, and there are Magiſtrates at this day.

This did John of Leyden with his viſions and revelations, he prophecyed the deliverance of the town of Munſter, p. 105which was delivered up, and the prophet was tortured and hanged upon the higheſt ſteeple in an iron cage, which remains to this day (ſaith Spanhemius) as a monument of the Magiſtrates juſtice, and to learn men to take heed how they deſpiſe the Deity.

Henry Nicholas proph…cied that he ſhould be raiſed from the dead after three daies, but his memory, bones, and all lye rotting to this hour.

David George propheſied of his riſing from the dead too, indeed he was raiſed, but not to life, but to execution, the Senate of Bazill being deceived by his ſeeming meekneſſe and hypocriſie while he was alive, and being informed of his wicked doctrines againſt the Lord Chriſt, when he was dead, the Magiſtrate (ſaith Spanhemius) by a ſolemn ordinance commanded his wretched corps in his coffin to the place of execution, and there burnt it to aſhes.

Thus did Hoſman, whom his diſciples called Eliah (as our Dr is called Father Abraham) who ſaid that Straſburg was the new Jeruſalem, this fellow was clapt up in priſon by the Magiſtrate, the Anabaptiſts propheſied that he ſhould come out with an hundred and fourty four thouſand ſealed ones, and ſmite the earth, but he never came out, but died in priſon, many more might be recited for theſe quaking familiſticall times, but we will name but one more, and that is out of New England.

Mrs Hutchinſon when ſhe was impriſoned for her blaſphemies by the Magiſtrate, propheſied that ſhe ſhould be miraculouſly delivered as Daniel out of the Lions den, but it proved falſe; ſhe was afterward baniſhed by the Magiſtrate to Road-Iland, from thence removed to the Dutch plantation, near a place in the Map called Hell-gate; where the Indians contrary to their wont, at leaſt beſide it, ſlew her, ſome ſay burnt her, and all hers.

Ob. If it be ſaid, did not Mr Knox propheſie of the hanging of the Lord Grange? and Mr Wiſe-Heart foretell the ſhamefull death of Cardinall Beaton? who was hanged over the window out of which he lookt to ſee the man of God burnt? ſo did not Luther ſpeak many things of Germany, p. 106and of his own writings that came to paſſe?

Anſ. Firſt, Theſe men were ſound in the faith and godly. Secondly, They did not pretend immediate revelations. Thirdly, They ſpeak by the rules of Scripture, as, the tranſgreſſours ſhall be cut off and, the enemies of God ſhall conſume away. Fourthly, They ſpoke them as their judgement, they impoſed them on no mans faith, theſe were no more revelations and propheſies then what that eminent**Dr Twiſſe. Saint of God whoſe memory is precious, ſaid to one of us upon the breaking of the ſhort Parliament in 1641 concerning the Arch Biſhop of Canterbury. ſc. I do much mistake if ever God ſuffer that man to die in his bed.

Thirdly, As to his viſions.

The Dr ſpeaks much of his viſions, and thoſe of the dark-world, the world of Divells, and the light world of Angells, and the eternall world of glory, and that he is now paſt Enthuſiaſmes (it ſeems he hath been acquainted with that cheat of the Divell alſo,) and lives in glory; the height of theſe pretended glorious viſions renders them but the more deeply diabolicall.

Viſions in Scripture are for the matter the ſame with revelations, only they differ in this, that viſions are by the repreſentation of the images of things to the mind, as to Eſay, Jeremiah, the Scriptures uſe the terms promiſcuouſly, it is commonly received that Paul was converted by a viſion, Acts 26.19. I was not (ſaith he) to King Agrippa diſobedient to the heavenly viſion, & he was ſtrengthened in his great labours, pains, and dangers by a viſion, Act. 18.8, 9. The Lord in a viſion by night ſaid to him, be not afraid, but ſpeak, and hold not thy peace.

But what is this to this Dr? Paul by a viſion inſtrumentally from a blaſphemer becomes a preacher, his man by his viſions of another kind from a mean preacher becomes a bold blaſphemer, God doth not now convert men by ſeeing viſions, but by hearing ſermons, we mean by the word, the Lord Chriſt in heaven keeps, to his own prayer, ſanctify p. 107them, through thy truth. John. 17.17.

What God may do by permitting, and ordering the apparition of the Divell to ſome ſinner, is another caſe, (but it is very rare) either for**See Sleidan. moribundus ſuis acclamaſſe ſcitur, ut cadem, qui lectum conſcenderet, arcerent lib. 23. cap. ult. terrour, and deſpair, as to Creſcentius, to whom the Divell appeared as a black Dog, with fiery eyes, and ears hanging down to the ground, or for recovery, which is extraordinarily ſeldome, we know but one, and that in theſe dayes, and becauſe fit for theſe dayes, take it as it followeth from a godly ear-witneſſe, under his own hand.

Dear Sir, I have one thing to tell you, which is a very remarkable paſſage of divine providence amongſt us, here is one Nicholas Earle a Shoemaker, ſometimes living at Totnes, now a ſouldier in the fort of Plymmouth, within this monethmonth he did eſtrange himſelf from God, conceiving there was no need of the miniſtery, that it muſt down, and that the Sacraments were but ceremonies, and the Sabbath not to be obſerved, to that purpoſe he argued with ſome about it on the Saturday, my man was preſent, and ſaw him in his hot conteſtation falling to the ground; he deteſted thoſe that bear the image of God, conceiving himſelf the only Saint, he was againſt ſinging of Pſalms, inſomuch that when others did ſing, he would ſay they did lie like Divells; he reſolved to open his Shop windowes the next Lords day, but on the Saturday night he was under ſtrong temptations, the Divell ſeemed to appear to him with terrible, ſtrange roarings, on the Sabbath day he ſent for me, and when I came, at the firſt I was welcome to him, but ſuddenly he ſpit in defiance at me, ſeeing him in that temper I left him. The Munday about twelve a clock he came to himſelf, and hath a ſtrong conviction of his errours, whereas he had left praying for a bleſſing, and returning thanks for the creatures received, he is now much troubled at the thoughts of it; I have had conference with him, he cannot be thankfull enough to God for his mercy in returning him ſo ſoon, he deſires the miniſters to bleſſe God for his return, and prayes that he may be ſtedfaſt in the truth, this that I have written to you is certain truth, you may do well to acquaint others to take heed how p. 108they profeſſedly ſtep out of Gods wayes, he wiſheth that all his friends may take warning by him.

Here are ſymptomes of converſion, but the iſſue we know not, reall grace is glorious and rare, upon the one hand of it a man may live blameleſſe, and die Chriſtleſſe, and upon the other hand, a profane perſon may come to be chained and terrified while he lives, and yet to be tormented in chains when he dies. But to proceed.

Either your viſions are contrary to or beſide the written word, or elſe according to it: if the firſt, we demand, how are they from God? if they be revelations of things contained in ſcripture, we demand, why from God? the ground of our demand is from that text, (though we might quote 20 more) Luke 16.29. They have Moſes and the prophets. Dives anſwered, nay Father Abraham, but if one come from the dead, then they will believe, as if Dives had ſaid, tis true, they have Moſes and the prophets, but non ſatis eſt, that is not enough; Abraham anſwered, if they will not believe Moſes and the prophets, neither would they believe though one came from the dead.

Do we not more certainly ſee and believe the devil to be prince of the air? and do we not more clearly diſcern ſpirituall wickedneſſes in high places? upon the account of the moſt infallible word, then by ſeeing the devil in a poſtillian at Bradfield? do we not know that he is a lion, and dragon, and old ſerpent, more clearly a thouſand times in the word of God, then in Dr Pordages glaſſe windows and ſieling? is not the diſcovery of their number, power, malice, fierceneſſe more durably laid down in the bleſſed Bible, then in your brick chimney? doth not the experience of the ſaints ſecond the word, and they feel it true, and ſee it in others, better then in your ſulphur, ſoot and ſalt?

Is not the hidden manna, the ſmell of Chriſts garments, the white ſtone, the ſweetneſſe of his ointment, the everlaſting love of the Father, the comforts of the bleſſed ſpirit, is not one ray, one ſhine, one drop of theſe glories upon the heart, through the ſpirit of grace, by the word of grace, better ſhall we ſay, then your dews of Paradice, your harmonies? we abhorre the compariſon.

p. 109Obj. But, God may, what hinders? pag. 67. excellent Logick.

Anſ. Dr, make your ſyllogiſme, if you cannot, we will help to make your propoſition. what God may, that he doth; we deny it, you and all yours will never prove it: nay, do we not know, that through divine permiſſion and wiſe ordering, the devil may? nay, do we not find in theſe dayes he doth, nay in this very caſe before us? you cozen your deluded ſilly women, with a may not ſaints enjoy?

May not D^r Pordage have his Logick ad unguem, dip, and underſtand in Chryſostome, render Grammatically five lines in Tully, or five verſes in Virgil prima facie? yet we know he hath not the faculty,

We ſpeak not this to overſtreſſe that kind of learning, very deſireable, and ſerviceable, nay we ſhould have been aſhamed to drop this, but that we are aſhamed to ſee the froth, and folly of this man, even ſince his coming into the virgin life, that in this alſo he will vain gloriouſly ſeem to have that learning, which he never had, no not to a ſingle ſip.

Obj. But the Patriarchs, Prophets, Apoſtles had viſions. pag. 67.

Anſ. Make your inference: what then? which of theſe are you? did you never read 1. Heb. 1. God who at ſundry times, and in**foreign per multas partes, foreign quoad formam. divers manners ſpake unto the Fathers by the prophets, hath in theſe laſt times ſpoken unto us by his Son. Did you never read ſome pent commentary of the lower form, on this text? if you did not, what makes your outward man to be ſo cenſorious? if you did, what makes your inward man ſo ignorant? take one for all.

Deus loquutus eſt.

Olim per prophetas.

Tunc Patribus.

Tunc multifariam.

Nunc per filium.

Nunc autem nobis.

Nunc ut in fine temporum.

Conditio igitur noſtra exhac parte potior eſt, in modo quo que revelationis excellimus, & after, Quum Deum nobis locutum p. 110eſſe dicit in his poſtremis temporibus ſignificat, non amplius eſſe cauſam cur expectatione novae revelationis ſimus ſuſpenſi, neque enim particularis eſt ſermo quem attulit Christus, ſed extrema clauſula. & Calvin in locum.

God ſpake

Heretofore by the prophets.

Then to the Fathers.

Then ſundry wayes.

Now by his Son.

Now to us.

Now as in the laſt time, fully.

But you proceed, your viſions are ſuitable to the viſions of the Prophets and Apoſtles, even to Pauls rapture into the third heaven, and Johns voices upon mount Sion, you tell us this, but pray who told you ſo? give us but one ſingle argument, ſhew us but one ſingle inſtance of any ſaint that hath had ſcripture viſions, ſince the viſion of John did conclude the ſcripture,

As Suetonius in Caligul.Hitherto as of a ſaint, now ſpeak we muſt as of a monſter.

Let the reader obſerve, that before theſe viſions, and ſince, this man that tells you pag. 73. the ſpirituall eye locked up and ſhut by the fall, hath been opened in an extraordinary way to him and his, and that ever ſince their ſpirituall ſences have never been ſhut, we ſay this man did before, and hath ſince, moſt blaſphemouſly reproached the Godhead, and bloud of the Lord Jeſus.

We do not deſire that the meaneſt reader may ſee by our eyes, we referre him to the relation, nothing doubting but he will eaſily obſerve, that the Deponents as to this article (by which we conclude his viſions to be deviliſmes,) were, and are conſciencious and knowing, and their depoſitions full and clear: the D^•s anſwers (where they have any thing like anſwers) falſe and forged, and ſo we leave him to judge as he ſees cauſe.

Tis ſome trouble to us, that we are no more troubled and affected in our hearts, that ſuch contumely ſhould be caſt upon our Lord Chriſt, and the ſp rits about the throne, that the angels of glory muſt be printed to converſe with him, who hath ſpoken wickedly againſt their Lord, even the Lord of glory.

p. 111Obj. But he denies it ſolemnly.

Anſ. So did Arrius in the††foreign. Epiphan. Haer. 69. very face of Conſtantine, ſo do malefactours at every aſſize, and ſeſſions.

Obj. But the Dr is not maintaining, and holding now.

Anſ. Yes, he is, till he recant, and repent, which the Lord grant, and haſten.

Obj. But, you ſee his proteſtation.

Anſ. We do not believe it, and we will offer a reaſon for it too, that is this, if he did really own that faith which formerly he deſtroyed▪ he would truly be ſorrowfull for deſtroying that faith, which now he ſaith he owns: thus did S. Paul, but of his ſorrow who ſees any evidence?

The truth is, from his viſions (he ſaith) he …s come to virginity, from thence to the beſtiality of marriage, from thence either it muſt be his pleaſure, that the wo…ld ſhall end with this generation, which is more then impiouſly abſurd, or elſe he muſt be for community, which is more then probable, though more then11Some Indians puniſhing adultery with death even in th… greateſt, without mercy. Paganiſh▪ or elſe, women to bear children, otherwiſe then by men, which is more then a Bedlam fancy.

The premiſſes conſidered▪ (though we do perſwade our ſelves we have not known the tithe of his abominations, and the pranks of Sathan amongſt him and his) we have ground to believe, that his viſions were nothing elſe but Erburies propheſies, Mary Gadberries lights, poor Gilpins inward voice, and the ſilly womens being taken up into heaven, at Newbery, with many other ſmall pieces of viſioners in the nation, collected into one volume, and in ſomewhat a fairer dreſſe preſented by Sathan at Bradfield, and printed by him in London, for Giles Calvert ſtationer to the &c.

Before we ſhut up this, we would deſire the reader to afford us a little of his time, and patience, to read theſe four conſiderations.

Firſt, The divine ſcriptures, there is excellency, ſufficiency, and profitableneſſe to edification, exhortation, comfort, to convince, to convert, to confirm, all which the bleſſed ſpirit works by theſe, as it pleaſeth him: we know the ſcriptures can do nothing without the ſpirit, and we are certainly p. 112perſwaded the holy ſpirit will do nothing without the ſcriptures.

The promiſe of grace is of both theſe, ſc. my word and my ſpirit, Iſa. 59. laſt. which promiſe relates to goſpel times, as to the more clear and plentifull vouchſafement of both, and bleſſed be God it is at this day in ſome meaſure fulfilled amongſt the Lords choſen ones; therefore we have reaſon to believe, that the pretended viſions of heaven amongſt this kind of men, are reall deluſions of hell, deſigned to thruſt out the ſcriptures.

As for the onelyneſſe and fulneſſe of the ſcriptures, we offer amongſt many that might be offered, theſe few.

Firſt, 2 Theſſal. 2.1.2. Now we beſeech you brethren, by the coming of our Lord Jeſus, that ye be not ſhaken in mind, 22Paul obſerves th…ee wa…es of deceiving. 1. the pretence of revelation, 2. the ſmoothneſſe and ſubtilty of expreſſion, 3. the forgery of teſtimony.neither by ſpirit, nor by word, nor by letter, as from us; and that they might not be deceived by either of theſe, he layes down the word, as a ſure rule and guide.

The next is that 1 Timothy 6.3. If any man teach otherwiſe (upon what pretence ſoever) and conſent not to wholſome words, even the words of our Lord Jeſus, and to the doctrine which is after Godlineſſe, he is proud &c.

The third is that full text 2 Tim. 3. laſt. All ſcripture is given by the inſpiration of God &c. where we have, firſt, the authority, ſecondly, infallibility, thirdly, uſefulneſſe for doctrine, &c. and fourthly the end, that the man of God, even Timothy, may be furniſhed, and that throughly, and that to all good works.

The laſt we will mention is that of Peter, 2 Pet. 1.19. We alſo have a more ſure, foreign, piſcator.or moſt ſure word of prophecy. The Apoſtle prefers the voice of God in the ſcripture, above the voice of God upon Mount Tabor, and upon this reaſon; the Jewes to whom he writes, might poſſibly queſtion that of Mount Tabor, but they never queſtioned the truth of God in the ſcriptures.

And becauſe this argument from the fulneſſe of the ſcripture is profitable in it ſelf, and ſeaſonable, and direct to our preſent purpoſe, we had thoughts to ſhew the judgements and experience of the ſaints in it, but for fear of tiring our p. 113reader, we will confine our ſelves to two eminent ones of former, and later times.

The firſt is Auſtin, how doth he raiſe and intend all his faculties to diſcover the glory of the word, it is (ſaith he,Auſtin. ſer. 38. ad Fratres in eremo.) more ſweet then hony, more pleaſant then bread, more ſoft then oyl, more pure then ſilver, more precious then gold, the meat of angels, the dainties of Archangels, the glory of the Apoſtles, the confidence of the Patriarchs, the hope of the Prophets, the crown of Martyres, the doctrine above all to be beloved, the breaſts for the faithfull, the wiſdome out of the mouth of the moſt High, the queen of all ſapiences, the ſcience of ſciences, therefore legite, attendite: there we find that God is length for eternity, breadth for love, height for Majeſty, depth for wiſdome, it enlightens the mind, purifies the heart, ſtrengthens faith, conquers the devil, contemns the world, with much more.

The other is Luther, I have (ſaith he) agreed with God,Luth. loc. com, claſs. 4. p. 76. pactum feci cum D…o meo. that I might not have viſions or Angels, I am contented that I have the Bible, which is abundantly enough to grace, and glory, this I believe, here I acquieſce, and I am certain I cantot be deceived. Inſtead of inſpiration, we have the doctrine of the goſpel, and in the place of viſions, we have the Sacraments, which ſhew forth Chriſt, many Fanaticks have ſet upon me with their viſions and revelations boaſtingly, but I anſwer I would rather have Davids underſtanding in the word, then the viſions of the prophets.

The ſecond particular is this, That theſe viſions and revelations have been an old ſhift of Sathan, and a cheat formerly, and ſo down to this day.

The Gnoſticks, of them the Valentinians and Cerinthians with others, theſe were horrid railers againſt Jeſus Chriſt, ſcoffers of the Apoſtles, kennels of all noiſomneſſe and filth, not to be named, non-ſenſicall wreſters of that which they pleaſed to allow for ſcripture, yet they gave out they received ther doctrine by revelation from heaven; and it is obſervable, that when Cerinthus was driven to a non plus, he ſaid, it was revealed to him by Chriſt; and ſo downwards p. 114to the Papacy, where we have revelations and viſions enough to fill a dung-pot.

D^r Reynolds in his conference with Hart ſaith, that of theſe Papiſticall viſions, ſome were reall, ſome forged, the firſt were from the devil, but both firſt and laſt were for the devil.

And after when God raiſed up Luther, with an excellent ſpirit, and the light of the goſpel began to dawn, and ſhine in deſpite of Sathan, the Pope, the Emperour, and beg…n to ſpread not only to ſome towns, but Dukedomes and Provinces, the devil had no way to help himſelf but by the trances and revelations of that wicked crew in Germany, who**Odio implacabili nos inſectantur plus quam papiſtas, they ſaid there were two true prophets, David and King John the Tailor, and two falſe prophets, the Pope and Luther. maligned Luther, with a moſt deadly hatred, by far more then the Pope himſelf.

The like entertainment found the reformation in England in Q. Eliz. time, but by the care of the Magiſtrate this fire of hell did not flame very high, nor laſt very long, nor ſpread very faire, now in theſe dayes the reformation prayed for, being in ſome hopefull way of attainment, what viſions and revelations are pretended farre and wide, even from Dan to Beerſheba, from Barwick to the mount?

Thirdly, Obſerve, this D^r in all his viſions ſees nothing at all, there is a deep ſilence as to the everlaſting Godhead, and moſt precious bloud of our Lord Jeſus: his viſions teach the way to the virgin eſſence, and the life of perferction, by way of conformity, which way he ſaw fore-right, and wiſdome that eternall virgin invited him to follow her in the the way of circumciſion, reſignation, and the croſſe, and ſo on to the reſurrection, aſcenſion, glorification, and fixation, pag. 77. Theſe good words as they are here, ſignifie to us that know the man, no more then a bladder upon a nutſhell. Nay, we have reaſon to believe that in his ſenſe they are full of the wine of dragons, and poiſon of aſps, making our Lord Chriſt but a type.

Fourthly, Obſerve, that he aſcribes his height and abſtractedneſſe, and his pretended mortification, and living with God unto his viſions, for ſo he tells you the good effect of this upon my ſelf and family, p. 115pag. 72. the effects and impreſſions left upon our ſpirits, pag. 76. And now for the ſpace of theſe four years, ever ſince theſe, we by the grace of God▪ pag. 77. &c. his holineſſe is not wrought by the ſcriptures, but by apparitoins. So that now it muſt not be ſanctifie them through thy truth, but through viſions: now it muſt be no more believing in Chriſts name through the word, but through the ſight of the dark and light world. Oh horrid! who ſees not but in theſe quaking dayes, when there be ſo many hundred Quakers, who deny the ſcriptures, this D^r comes in with his viſions, and tells their glorious effects, to do a kind office for the devil, viz. to make the ſcriptures ſeem uſeleſſe, and by degrees rejected, and at laſt denied.

We ſhall conclude this with that precious paſſage of D^r Reynolds, in his firſt theſ. with a little addition.

Away with the Jews, and their Cabala of Rabbins, away with the Montanists and their new comforter, away with the Trent Fathers, and their traditions, away with the Anabaptiſts, and their revelations, away with the Quakers, and their actings, away with Matthiz, and all his trances, away with the Statiſts and their guide reaſon, away with John of Leyden with all his raptures, and away with John of Bradfield, with all his viſions. The ſcripture, the word ſufficeth us, our ſalvation is Chriſt, the way to ſalvation, faith, the guide of the way, the ſcriptures, the light whereof directeth our ſteps, the food nouriſheth our ſouls, the preſervative keeps us from diſeaſes, the plaiſter cureth our wounds, the ſword killeth our enemies, and the conduct brings us to eternall glory.