A DISCOURSE OF THE Holy Spirit.

§ 1 THE Doctrine of the Holy Ghost, in respect both of his Person and Office, is by the Nicene Creed thus clearly and fully set down, I believe in the Holy Ghost, the Lord and giver of life, who proceedeth both from the Father and the Son, who together with the Father and the Son is worshipped and glorified, who spake by the Prophets. To give you my Comment up­on this Text, were but to hold a candle to the Sun, the Doctrine delivered is so clear and perspicuous. All that can be said upon this Article of our Christian Faith is reducible to four heads.

1 1. Of the Person of the Holy Ghost in himself.

2. Of his Office or Workings on the mindes of men.

3. Of the trial of the true from false spirits.

4. Of the means to be made partakers of the Spirit of Truth.

The two first are doctrinal and specu­lative points, for the rectifying and fit­ting the understanding, rightly to con­ceive and believe aright this Article of Christian Faith.

The two last are practical and applica­tory for the guidance of our actions and Christian performances according to this belief.

§. 2 The more clearly to understand the Doctrine of the Spirit of God, it will be necessary to use the light of some di­stinctions, for so the naked and plain truth of any thing is most clearly and di­stinctly seen, when namely, 'tis divided and distinguisht from its conjunction with other things of the same or like name and nature; which is the ground of that old Maxime, Qui bene distinguit, bene docet, The way to teach well, or clearly to deliver any truth, is rightly to di­stinguish that truth from other truths that are of near affinity thereunto either [Page 55]in name or nature; or in the words of the Apostle, which is the language of the Spirit of Truth; Rightly to divide the Word of Truth, 2 Tim. 2.15. 2 Tim. 2.5. which was one of those many qualifications of the Apo­stles of Christ, wherewithall they were immediately inspired by this Spirit of Truth, for the propagation of the Go­spel; intimated in that he descended from Heaven upon them, in cloven or divided Tongues.

§ 3 And first that we mistake not the crea­ture for the Creator, Distinct. 1 God over all blessed for ever, we must remember that a spirit is either Create or Increate: or more plainly, sometimes the word Spirit is in holy Scripture applyed to the creature, sometimes to the Creator.

§ 4 There are several kindes of created spi­rits; as 1. 1 Those glorious Inhabitants of the highest Heavens, the holy and blessed Angels: Heb. 1.14.2. Are they not all ministring spirits, &c. Heb. 1.14. 2. Those cursed inhabitants of the neather Hell, the chained Devils, [...], Ephes. 6.11.3. the Apostles styles them, Ephes. 6.12. spiri­tual wickednesses, or wicked spirits. 3. The souls of men, which quicken and enliven these our frail and mortal bodies, every [Page 56]man being composed of two natures, a body and a soul, or flesh and spirit, Gen. Get. 2.7. 2.7. And the Lord God formed man of the dust of the earth, meaning his body, and breathed into his Nosthrils the breath of life, meaning his soul, and so man became a living soul, or living by his soul or spi­rit created, or infused by God, into his earthly body. 4 4. The life and anima­tion of each sensitive creature; therefore we read Psal. Psal. 150.6. 150.6. Let every thing that hath breath, or spirit, prayse the Lord: All these are several kindes of created spirits, some more, some less pure, fine and spiritual.

§. 5 But there is an increated Spirit also, who being neither made or created in himself, is the great Maker and Creator of all spirits, and of all things; who being the prime Fountain and Original of all beeings, is so eminent and tran­scendent a Beeing, that as he is in himself he only knows himself, nor is it possi­ble for us, or any creatures, who derive their beeing from him, to attain the perfect knowledge of him; and therefore is he pleased in his holy Word, where­in he reveals himself unto us to describe himself, by the names and properties of his excellent and most eminent kinde of [Page 57]creatures, which are spirits; so that God is tearmed a Spirit Analogically, be­cause Angels or Spirits are the purest, finest, quickest, most active and intelligent beeings. But that we may not rank God with Angels or Spirits: for he hath no match or equal, we must learn this one general rule in Divinity: Whatsoever is spoken of God in the Scriptures, and with­all is applyable to any creature, must be under­stood of God eminenter, by way of eminency and transcendency, as the Prototype and grand Exemplar of that perfection which is applyed to the creature: As here Angels are Spi­rits, and the souls of men are spirits, but God is not a Spirit at they are spirits, for he is the Fountain, the Original and all perfect pattern of the Perfection and Purity of all created spirits: therefore tearmed the God of the spirits of all flesh, Numb. 2.16. Heb. 12.9. Numb. 22.16. and the Father of spirits, Heb. 12.9.

§ 6 That we may according to the Catho­lick Faith worship one God in Trinity, Distinct. 2 and the Trinity in Ʋnity, neither confounding the Persons, nor dividing the Substance; we must rightly distinguish betwixt the Substance and the Persons, or betwixt the Es­sence and Subsistence of God: which is [Page 58]necessarily to be remembred and obser­ved in relation to the Article of Faith in hand: For sometimes God is tearmed a Spirit Essentially, in respect of his es­sence, nature, or God-head: sometimes Personally, the tearm being applyed to this or that particular Person of the God­head: Joh. 4.24. 1. Essentially, Joh. 4.24. God is a Spirit, (that is, he is such a God whose essence, nature, or beeing, is eminent­ly and transcendently pure and spiri­tual. 2. Personally, Matth. 3.16. Matth. 4.1. Ephes. 4.30. so here and in many other places the tearm is peculiarly ap­propriated and applyed to the third Person of the Trinity, who is tearmed [...], the Holy Spirit, or the Holy Ghost, for Ghost and Spirit is the same, the one an old English word, the other a Latine.

§ 7 This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity, expresseth and sets forth unto us his Person and Of­fice, his Personal subsistence in himself, and his Office or working in relation to us.

1. His Person in the tearm Spirit.

2. His Office in the Attribute Holy; [Page 59]Sanctus dicitur, quia sanctificat, & Spiritus, quia spiratus.

He is called the Holy Ghost from his Of­fice, which is to sanctifie, or make holy, and the Spirit from his Person, which is spired or proceeding.

§ 8 First, the Holy] not holy only in re­spect of his Person, as is also the Father and the Son, which is implyed in that celestial Trisagion perpetually sung by the Quire of Heaven, to the glory of this ever blessed Trinity, Esai. 6.3. Holy, ho­ly, holy Lord God of hosts, &c. Holy three times to denote the holiness of all the three Persons of the Godhead, Holy Father, Holy Son, Holy Ghost: But the Holy Particuliarly and pecularly in re­spect of his Office, which is to sanctifie and hallow most especially the hearts of men; as to God the Father is appropri­ate the Work of Creation, who is there­fore called the Almighty; the Omni­potence or Almightiness of God being most apparent in the Creation of all things: And as to God the Son is appro­priate the work of Redemption, who is therefore called the Word of God, Joh. 1.1. and the Wisdom of the Father, 1 Cor. 1.24. Gods manifold Wisdom being made ap­parent in the Redemption of mankinde; [Page 60]for it is a mysterie which the very Angels themselves desire to look into, 1 Pet. 1.12. Even so the work of Sanctification is ap­propriated to the Holy Ghost, who is therefore called the Holy One: Gods holi­ness being most apparent in purifying and sanctifying the unhallowed souls of men, Bonav. Isai 10.17. And the light of Is­rael shall be for a fire, and his Holy One for a flame: Spiritus Sanctus est lumen illuminans, sanctus sanctificans, flamma (que) inflammans, The Holy Ghost is that Divine light which illuminates our darkened under­standings; A Holy one who sanctifies our souls, and polluted hearts; that sacred and celestial fire, which inflames our cold earthly affections, even as of old he enlightned, sanctified, and en­flamed the mindes of the Apostles of Christ, which was signified by his De­scension, not only with a rushing winde, which purifies, cleanses, and changes, but also in Tongues of fire, which warms and enlightens, Act. 2.23.

§ 9 The Spirit] not only [...], of a spiritual Nature, but [...], the Spirit, expressing his Personal Essence received from the Father, and from the Son, by spiration and procession: Even [Page 61]as the second Person of the Trinity, re­ceives his Personal Essence from the Fa­ther only, [...], by Generation, and is therefore called the Son of God. The Son is of the Father alone, not made, nor created, but begotten: So the Holy Ghost receives his Personal Essence from the Father and from the Son [...], by procession or spiration; and is there­fore tearmed the Spirit of God. The Holy Ghost is from the Father and from the Son, not made, nor ereated, nor begotten, but pro­ceeding; proceeding from the Father, and therefore often tearmed the Spirit of the Fa­ther: proceeding from the Son, Joh. 15.26. and therefore often tearmed the Spirit of the Son: Gal. 4.6. proceeding both from the Father and the Son, and therefore tearmed the Spirit of God. Rom. 8.14.

§ 10 And yet further in either of these tearms, the Holy, and the Spirit, both the Personal Essence, and also the Office of the Holy Ghost is implyed: For 1. he is therefore called the Holy, not only in re­spect of his Office, as before, but also in respect of his Personal Essence; Lib. 7. cap. 3. for therefore saith Isidore in his Originals is he called the Holy because he is the Co-es­sential and Consubstantial holiness of [Page 62]the Father and the Son. 2. He is there­fore tearmed the Spirit not only in respect of his Personal Essence as before: but also in respect of his Office, which is to inspire and infuse his divine and cele­stial blessings into the Souls of men.

§ 11 Touching the manner of this blessed Spirits spiration from the Father and the Son, we must say as the Prophet Isaiah doth of the Sons generation from the Father, Isai. 53.8. Who shall de­clare his generation? 'Tis not onely ineffa­ble, not to be declared, but unconceive­able also: The heart of man conceives it not, neither can the tongue of men or Angels express it.

Inter illam generationem & hanc processio­nem distinguere nescio, Aug. non valeo, non suffi­cio, quia & illa, & ista est ineffabilis, (that is) to distinguish betwixt the Generati­on of God the Son, and the Procession of God the Holy Ghost is impossible, because both the one and other be for the manner thereof unspeakable. Isid. ibid. Hoc au­tem interest, saith Isidore, inter nascentem fili­um, &c. betwixt the Son of Gods gene­ration, and the Spirit of Gods processi­on, there is this difference indeed, That the Son is from the Father alone; but the [Page 63]Holy Ghost is both from the Father and the Son; procedens, non genitus, &c. pro­ceeding, not begotten, to distinguish him from the Son, proceeding, not unbegot­ten, to distinguish him him from the Fa­ther; the which we are to observe, lest contrary to the true Catholick Faith, we should admit either of two Sons, or two Fathers in the ever blessed Trini­ty; or any way confound the several Persons therein, as if they were not di­stinct each from other really, but nomi­nally only, and in relation to us, which was the Error of the Patripassians and o­thers, struck at by that clause of the A­thonasian Creed; so there is one Father, not three Fathers, one Son, not three Sons, one Ho­by Ghost, not three Holy Ghosts.

§ 12 Thirdly, that we may not confound the Person, Distinct. 3 and the Office of this ever blessed Spirit of God, but rightly un­derstand what is meant, by receiving the Holy Ghost; Act. 9.2. Psal. 2.4. being filled with the Holy Ghost; and made partakers of the Holy Ghost; and all Scriptures which speak of having the Spirit, being endued with the Spirit, Heb. 6.4. and the like, we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit, and the impressions [Page 64]or workings of this Spirit upon the minds of men: For to be filled with the Holy Ghost, or made partakers of the Spirit of God, is not to be understood of the Spirit in respect of his Personal Essence; for thus he filleth the world, Wisd. 1. Psal. 139. and contains all things, being really existent and present in, and with all things and creatures, giving unto all their life and breath, and all things: Act. 17. In whom we live, and move, and have our beeing, viz. by his inexisting pre­sence, and this in respect of his Personal Essence. If we should say then, that the Spirit of God is in his Saints and servants here upon Earth in a greater measure then in other men, Personally, and in respect of his Essence, we should so divide and consequently define, and limit the Essence of God, which is undivided, infinite and unlimited, see Jer. 23.23. Am I a God at hand, and not a God a far off? Can any hide himself in secret places, that I should not see him, for do not I fill Heaven and Earth, saith the Lord? Thus then those Scripture phrases of receiving the Holy Ghost, &c. are not to be un­derstood of the Spirit in respect of his Personal Essence, which is undivided, unlimited and filleth all things, and so not one man more then another. But [Page 65]2. In respect of his impressions and workings on the souls of men, in re­spect of his gifts and graces, which are various and divers, and carry their name from the cause or Author of them; There are diversity of gifts, but the same spirit, 1 Cor. 12.4. where the Spirit is plainly distinguished from his gifts, as the cause from the effect, the workman from the work of his hands; or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it. And whereas it is said the Spirit is but one, but his gifts are diverse, we may hence observe; that if we should confound the Spirit of God with the gifts and quali­fications dispensed from him, we should be so far from acknowledging and wor­shipping the true God, which is but one, that we should fall into that gross Ido­latry of the Heathens of old, making as many Spirits of God, as they made gods, who deified the moral vertues, and wor­shipped their several vertuous qualifica­tions as gods.

§ 13 The unwary neglect of this distincti­on, betwixt the person and qualifica­tions of Gods Spirit, is that very rock whereupon many a misguided and un­stable [Page 66]soul, hath suffered the shipwrack of the true Christian Faith; for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts, that they have the Spirit of God, and that personally abiding in them, they are hereupon puft up with such an ex­cessive spiritual pride, and self-conceited eminence, as not only to exalt themselves above, and despise their Christian bre­thren, who are better qualified, then themselves: but even to extol themselves above the heavens, and most blasphe­mously to profess and boast of an equali­ty with God; a blasphemy however 'tis salved and minc't, that cannot be para­leld, but with that Original pride of the Devil, Gen. 3. He said in his heart I will be like the most High: and to this he tempted our first Parents, perswading them to rebel against their Maker, and become as gods themselves, knowing good and evil; this was the very sin, that hurled Lucifer like Lightning from Heaven, his pride and presumption to be like the most High, and therefore with all his Apostate crew he is now reserved in everlasting chains un­der darkness, [...]ude 6. to the judgement of the Great day. And for our new Sect of Enthusiasts, had they the Spirit of God as they pre­tend [Page 67]abiding in them, and speaking in them Personally and Essentially, thi [...] blasphemy must necessarily follow, that they are equal with God, in respect of the Spirit in them, as themselves affirm it, though not as George Robert, &c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature, which would follow thereupon, and wherewith too many unstable souls are now infected, we must remember that to have the Spirit in the language of the Scripture, is not to be understood of his personal Essence, but of his qualifi­cations.

§ 14 And because this distinction is very material, as to the many present delusi­ons, under pretence of the Spirit: 'twill be necessary therefore to clear it by some Scripture expressions, in this kinde: 'tis an ordinary piece of Rheto­rick, and an usual figure in the dialect of the Scripture, to call the gifts and qua­lifications of Gods holy Spirit, by the name of the Spirit, as Exod. 31.2, 3. Exod. 31 2, 3. Be­hold I have called by name Bezaleel, the son of Uri, &c. whom I have filled with the Spi­rit of God, (that is) with the gifts of the Spirit, for it follows, in all wisdom and un­derstanding [Page 68]and knowledge, and in all work­manship: Numb. 11.17. so Numb. 11.17. I will come down and talk with thee, and take of the spirit which is upon thee, and put upon them, and they shall bear the burthen with thee: where what else can possibly be meant, by the spirit which was upon Moses to be put upon the El­ders, but that they should partake of the same spiritual gifts with Moses, enfitting them to bear the burthen with him, as to the administration of justice amongst the people, even the gifts of wisdom, under­standing and knowledge, impartially, and without respect of persons to exe­cute justice and judgement: so The spirit of the Lord shall rest upon him, Isai. 11.2. vers. the gifts of the Spirit, for so it follows, The spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of know­ledge and of the fear of the Lord. He then that is a wise man may be said in the lan­guage of the Spirit which is the Scri­pture, to have the Spirit of the Lord upon him, or to have the Spirit of God; because the wisdom he hath is from Gods Spirit, it comes down from above, and the means to fetch it thence is holy prayer: If any man lacks wisdom, let him ask of God who giveth, &c. Jam. 1.5. so the wisest of men obtained wisdom, 1 King. 3.9. His prayer [Page 69]which brought her down from Heaven is recorded, Wisd. 9. And the same may be said of counsel, godliness, &c. therefore these graces are tearmed from the cause and Auhor of them, The spirit of wisdom, the spirit of godliness, &c. So Zach. 12.10. I will pour upon the house of David, and In­habitants of Hierusalem the spirit of grace and supplication, (that is) by my Spirit I will enrich their souls, with the grace of piety and devotion, to be frequent and fervent in prayers and supplications, ac­cording to the Apostles admonition, Ephes. 6.18. praying with all manner of prayer and supplication in the spirit: (that is) not only in the fervency and godly zeal of our own souls, or spirits; but also pray­ing thus in, or from the powerful influ­ence of Gods Spirit, who inflames our own cold frosty devotions, and assists our frailties in prayer; we pray in the spirit, when both our prayers are the voice of our spirits, and our spirits also are taught and sanctified by Gods Spirit, as Rom. 8.15. For ye have not received the spirit of bondage unto fear, but ye have received the Spi­rit of Adoption, whereby we cry Abba Father: Clamamus not, saith Augustine, we cry, August.. Ep. not the Spirit; but Gal. 4.6. 'tis said the spirit within us, And because ye are sons, [Page 70]God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father: Non hic ait, &c. saith the Father, he saith not here as in the former place, by whom we cry, but the Spirit himself cryeth, quo effi­citur ut clamemus nos; for what else is cla­mans spiritus in nobis, but clamantes nos faci­ens? The spirit crying in our hearts is no other, but that he makes us by the vertue of his grace to cry unto God the Father, and pour forth our souls before him in prayer, which is also the meaning of that misapplyed text against forms of prayer, Rom. 8.26. The Spirit likewise help­eth our infirmities, for we know not what we should pray for as we ought: but the Spirit it self maketh intercession for us, with groanings which cannot be expressed: We know not what we ought to pray, he could not be ignorant, Id. saith the Father, of the Lords Prayer, neither could they be ignorant of it, to whom he said thus, but such and so pressing are our infirmities, that first many times we know not what to ask for in relation to our bodies and outward estates, sometimes even praying for what is harmful, or at least not at all profita­ble for us; and this infirmity of ours the holy Ghost helps, by the precepts and promises, and forms of Prayer recorded [Page 71]in the Word of God, which are the di­ctates of the Spirit: And many times 2. we know not How to ask, for what is needful, by reason of the dulness and deadness, and frosty coldness of our hearts; and this infirmity the Spirit helps, by quickning our devotion, as it follows, The Spirit maketh request for us, Aug. Qnid est enim interpellat, nisi interpellare nos facit? what else can be the meaning of this, The Spirit makes intercession for us, but that he makes us to intercede for our selves, by his grace secretly and unspeak­ably enlivening our devotions; so that even with penitent and fervent sighs and holy breathings after God we pour forth our prayers before him: so Matth. 10.20. It is not you that speaks, but the Spi­rit of your Father which speaketh in you. Where the assistance of Gods holy Spirit with us, is so exprest, saith Augustine, Ʋt ipse facere dicitur, quod ut faciamus facit, He is said to do that himself in us which by his grace he stirs us up to do. As there­fore no man can be wise, without the spirit of wisdom, nor knowing without the spirit of knowledge, nor godly with­out the spirit of godliness, nor charita­ble without the spirit of love; so no man can pray as he ought, without the [Page 72]spirit of prayer and supplication, not that there are so many kindes of spirits as these, but all these worketh one and the same spirit dividing to every man severally as his will, 1 Cor. 12.11.

From the meaning of all which places, and many more which might be alleadg­ed, 'tis manifest that by the spirit in us, ie not meant the spirit of God in himself, but in his graces: for how can the Spirit of God who is (saith the Father) one perfect and eternal beatitude with the Father and the Son, Aug. be said in himself, or according to himself, personally to speak, to sigh, to cry, to pray in us? no otherwise surely but as by his gifts and graces we are enabled to speak the truth, to sigh and breath after God, to cry un­to him in the fervency of our souls, and devoutly to pour forth our prayers be­fore him.

§ 15 The impressions or workings of the Spirit of God upon the souls of men, General. 2 are various and divers; Every thought, motion, and desire; every aptitude, prone­ness and inclination; every faculty, power and ability, conducing either to the good of our souls, or others, is from the Spirit of God, who distributes his [Page 73]several qualifications, to several perfons, and that severally, even in several ways and kindes; to some in one kinde, to others in another, to some more, to some less. Ʋnto every one of us is given grace accor­ding to the measure of the gift of Christ, Ephes. 4.7. or according to the measure of the Spirit, who is the gift of Christ, and distributes to every one his measure of gifts, to some more plentifully, to others with a smaller scantling; and this according as he findes the hearts of men, more or less soft and plyable, capable, and enfitted to receive his impressions; Amb. In quo quis ani­mum intendit, in eo accipit donum, according to the intention and pliableness of the minde to this or that study, or imploy­ment, whether divine or moral; accor­dingly so doth the holy Ghost commu­nicate his gifts and blessings thereupon.

§ 16 All these several workings of the Spi­rit, though they be so numerous as that they cannot be easily reckoned up; (there being more points of this heaven­ly winde, then there is in the Compass which is set and ordered by the winde which bloweth in the air) yet unto two general heads they are all reducible: [Page 74]

• 1. Graces.
• 2. Gifts.
  [...].

1. By the graces of Gods Spirit we are sanctified and enabled to serve God.

2. By the gifts of the Spirit we are qualified and enabled to benefit and edifie one another: by the first we are made Christians: by the second we are made Ministers; And these two kinds of the holy Spirits qualifications are repre­sented unto us by these two types or fi­gures of the Spirits descension upon the Apostles of Christ; the one of the winde, Act. 2.2. and the other of the fire, ver. 3. By the winde were represented those di­vine and celestial graces, wherewithall the Apostles were endued, and whereby the souls of men are ayr'd, cleans'd and purified, and so sanctified to the sacred service of God; and by the fire was re­presented the gifts they were enriched withall, for the enlightning of the mindes, and enflaming the affections of others.

§ 17 The first kinde of the holy Spirits im­pressions, are his graces represented by the winde, Joh. 3.8. The winde bloweth where it [Page 75]listeth, and thou knowest not whence it comes, nor whither it goeth, so is every one that is born of the spirit. As the winde being a pure, fine, thin, subtil nature, is invisible, we perceive it not; neither can we conceive whence it comes, or whither it goes; all the perception we have of the winde is by its effects and operations; when it moves theayr, tosses the clowds, shakes the trees, raises the dust of the earth, &c. nay so active and subtil a thing is the winde, that if it act not, we say, it is not: when nothing is moved or stirred by the winde; we say, there is no winde: so is every one that is born of the Spirit; (that is) every one whose soul is animated and actuated by the graces of Gods Spi­rit: For 1. the workings of the Spirit of grace within us, are quick and insen­sible, 'tis unconceiveable, how, and in what manner he works upon our hearts: Only, 2. we know him by his effects and workings: as when he moves and en­clines the soul to what is holy, just, and good; or when he shakes the heart into contrition, compunction, and godly sorrow for sin; or when he raiseth the minde out of the dust, and rubbish of earthly vanities, and mounts it upon the wings of heavenly desires and medita­tions, [Page 76] &c. And 3. as when we see no stirring, no moving of the ayr, but all is calm and still, we say there is no winde: so when there is no good motions or de­sires within us, no inclinations to piety, or charity, no godly contrition for sin, no rising of the minde towards heaven, nor breathing after things divine and heavenly; we may well say, that soul is becalmed, the Spirit of God is not there, neither hath the heavenly winde of the Almighty breathed therein.

§ 18 These graces of Gods Spirit, represent­ed by the winde, are the very essentials, the very life and beeing, the very spirit and soul of true Christianity; and are as necessary to the being of a good Christi­an, in the life of graces, as is the natural winde, or breath of his Nosthrils to his beeing and living the life of nature; there­fore we are tearmed the Body of Christ, Rom. 12.5. the soul that animates us, being the grace of his Spirit; and every man therefore that hath the name of Christ called upon him, is but nominis Christiani extrinsecus superfi­cies, an empty outlide superficial christian, that is not in some measure endued with his graces: To all persons it necessari­ly belongs to be partakers of them; whe­ther [Page 77]Pastor or people, Lay or Clergy, gifted or ungifted men; whether we have the gifts of the Spirit or no, we must not be destitute of his graces; but upon all hearts this heavenly winde must blow, to purifie and cleanse, to air and dry up the superfluous naughtiness of our natures, that so our souls and bodies may be the temples of the holy Ghost, 2 Cor. 6.16. even by the grace of Gods Spirit devoted and consecrated to the sacred service of his heavenly Majesty.

§ 19 A Catalogue of the spiritual graces we have recorded, Gal. 5.22. for they are the same which are there tearmed [the fruits of the Spirit] The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no Law. These are called the fruit of the Spirit for two reasons.

1. Because as material fruits grow not, but upon trees; neither do these graces grow in the soul, but upon the tree of life, Joh. 14.4, 5. As the branch cannot bear fruit of it self, except it abide in the vine, no more can ye except ye abide in me; I am the vine, ye are the branches; he that abideth in me, and I in him, the same bringeth forth much fruit, for without me ye can do nothing.

2. As material fruits are to the body and corporal tast, so are the fruits of the Spirit to the soul, they are both pleasant and delightsome, and also satisfie and feed the soul unto life eternal; therefore it is said, against such there is no Law; there's no law can condemn such, as bring forth these fruits in their lives and con­versations, as Rom. 8.1. Now then there is no condemnation to them that are in Christ Jesus, which walk not after the flesh but after the spirit.

§ 20 The second kinde of the holy Spirits impressions on humane souls, are his gifts: represented by the fire, Matth. 3.11. He shall baptize you with the holy Ghost and with fire, (that is) he shall endow and sprinkle the souls of men, with such gifts of the holy Ghost, as are by fire represented, viz. gifts which like unto fire, shall be ef­fectual and powerful to enlighten the un­derstandings, melt the hearts, and en­flame the affections and desires of men.

And as the fire burns not for it self, but for the light and warmth of others; so the gifts of the Spirit are imparted to the sons of men, Matth. 5.15. not to be hidden like a lighted candle under a bushel, not to wrapt up in a retired obscurity, Luk. 19.20. with the talent [Page 79]of the unprofitable servant in a napkin; but to be imployed to appear, to shine forth and manifest themselves for the profit, be­nefit, and edification of others: there­fore called the manifestations of the Spirit, as shewing what the end and intent of the donation from the Spirit is; viz. to profit withall, 1 Cor. 11.7. But the manifestation of the Spirit, is given to every man to profit withall: As the end and use of the several parts of the body, is neither to be idle, nor yet to be imployed for it self only, as the ey is to see, and yet not for it self only, but for the direction of the hands, feet, &c. the feet are to walk, and yet not for themselves only, but also for the eys, hands, &c. Even so the end and use of the several gifts of Gods Spirit, to several members of Christs bo­dy, severally, is both that they should be imploy'd, and imployed too, not only for private use, but for the mutual bene­fit and edification each of other; 1 Cor. 12. as Saint Paul at large in the same chapter: the main subject whereof is the gifts of the Spirit; a catalogue whereof you have ver. 9, 10, 11. To one is given by the Spirit the word of wisdom, to another the word of knowledge by the same spirit, to another faith by the same spirit, &c. Note. where by the way observe, In that Faith is in this place [Page 80]reckoned amongst the gifts of the Spirit, and in the former place, Gal. 5.22 amongst the fruits or graces of the Spirit, that we may not confound the graces of God for sanctifi­cation, with his gifts for edification, we must remember that there is a twofold Faith, the one doctrinal, speculative, and no­tionary, viz. a right understanding and firm belief of the several Articles of the Christian Faith, and so it's a gift of Gods Spirit, and in this place rankt amongst them.

The other kinde of faith is practical and obediential, viz. the squaring, regulating, and ordering of our lives and actions, according to the principles, precepts, and commands of the Doctrinal Faith of Christ, and so it is a grace of Gods Spirit, and rankt amongst them in the former place.

§ 21 The gifts of the Spirit being prin­cipally and chiefly intended for the benefit and profit of others; though every man therefore, whether Lay or Clergy, Minister or People, may and ought to use all means to be in good measure made partakers of them, for his own private direction, in the ways of wisdom and true godliness; yet [Page 81]for the publique instruction of others, after an especial and peculiar manner, they concern the Ministry of the Gospel, viz. such persons whom God first extra­ordinarily and miraculously, since ordi­narily, and in the use of means hath or­dained for the guidance and direction of his people, in the ways of his service, and their own salvation: and this I suppose is clear from S. Paul, Ephes. 4.8. Ephes. 4.8. Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men, not unto all men, but unto some only; these words [...] restrain these gifts to some few whom he selected from the rest of mankinde, Exod 4.8, 9, 10, 11, 12. as conveyances of the Gospels light unto others; for so it follows immediately (only a Parenthesis betwixt, which breaks not the sense) He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; implying a manifest and clear distinction, betwixt some whom he hath ordained for the work of the Ministry, and endued with gifts after a special manner for that end; and since others who are not of that so­ciety, yea though they be Saints, and of [Page 82]the Body of Christ; a like difference is clearly implyed, 1 Cor. 12.28. 1 Cor. 12.28. where ha­ving through the whole chapter dis­courst of the gifts of the Spirit, to be impl yed for the mutual good and bene­fit of each others, as members of the same body; lest we should think that these gifts are equally common to all persons as for publick use and edification, he adds, and God hath ordained some in the Church, 1. Apostles, 2. Prophets, 3. Teachers, &c. Some for the Office of Publick instructi­on, he hath ordained; not all that lift, as in the days of Jeroboam, 1 King. 13.33. when every man that would became a Priest unto the Lord, which the Apostle cuts off by this pathetical Interrogation, immediately following, vers. 29. Are all Apostles, are all Prophets, are all Teachers? q. d. not so surely, this is as if all the body were but one member; not all then, but some on­ly: even that some whom God hath or­dained, and manifested this his ordinati­on, by the spiritual gifts of wisdom, knowledge, faith, tongues, and the rest before in the chapter remembred.

Should all men, who own the name of Christians, be endued with spiritual gifts, for the publick instruction of o­thers, two grand inconveniences would necessarily follow.

1. The gifts of the Spirit would be there­by made contemptible, for who would care for that which every man hath?

2. The end of the Spirit in distribu­ting his gifts would be frustrate: for how shall one member profit another, which is the end of these gifts, when all men have the same gifts? The most wise God therefore in ordaining some to the Ministry, and not others, and distributing his gifts accordingly, provides, 1. That his gift be magis augustum, more reverend. 2. That the body of his Church, be magis ordinatum, better proportioned.

For the same reasons also, the spiritual gifts are various and divers, and not given to all, no not of the Ministry, alike, but discretely, Ephes. 4.7. and [...] according to the mea­sure of Christ; Christ keeps a measure in his gifts; himself indeed the Head, received the Spirit without measure, Joh. 3.34. Ephes. 1.11. but none of his members ever received it but in measure, and this measure, is according to the coun­sell of his own will, who respects in the di­stribution of his gifts, [...], what is good and profitable, & most tend­ing to edification: as it is in the natural body, in every part and member of the body, God hath jioned beauty and con­venience together, so that every limb [Page 84]hath such a proportion, as is both come­ly and useful; So it is in the mystical Body of Christ, the Church; it is una, but varia, a Body consisting of many members, Ephes. 4.4. and all quickned by one Spirit; There is but one Body, and one Spirit, but many members; and in each member the gifts of the Spirit do vary; There are diversity of gifts, but the same Spi­rit: 1 Cor. 12. There are diversity of gifts, because diversity of offices, but one Spirit; and therefore as they all flow from one Fountain, so they are all of one nature, and tend all to one common end, The beauty and benefit of the Church; so S. Am­brose, In donis, officiorum est diversitas, non naturae: all the members are therefore quickened with the same Spirit; aeque, but not aequaliter, 1 Cor. 12.11, 12, 13. all drink of the same Spirit, but not the same draught, for fulness of measure, which makes each one useful in his way, but not in the same degree; all contributing to the beauty and benefit of the whole: vers. 21. As therefore the eye cannot say unto the hand, I have no need of thee, nor, &c. so neither is any member of the Church [...], sufficient of himself, but is necessarily engaged to desire the benefit of the Com­munion of Saints.

§ 23 It is confessed that the same spiritual gifts and graces, which dispose select and separate persons, for the work of the Ministry, may also rest upon the hearts, and mindes of lay and secular persons: But abilities to perform an office, is only a fair disposition, which puts such per­sons in a capacity of receiving it order­ly; not an actual investiture therein: as every wise man is not a Counsellour of State, nor every good Lawyer a Judg; so neither is every man who is endued with the wisdom of the Spirit, publick­ly to dispense the Counsels of the most High, nor every man skild in the Di­vine Law, may be a publick Steward and administrator thereof; All natu­ral and artificial abilities, nay Divine qualifications, before Ordination, are si­lent by that question of the Apostle, Rom. 10.15. How shall they preach except they be sent? It was a mutinous speech of Korah, Dathan, Numb. 16.3. and Abiram, who said unto Moses, You take too much upon you, since all the Congregation is holy, Numb. 16.3. ver. 32.35. Their Divine qualifi­cation did not license them to invade Moses's chair, or sacrilegiously usurp the Priest-hood; they paid dear for that usurpation; when the fire came out from [Page 86]the Lord, and consumed the most forward of them, and the Earth opened her mouth and swallowed Corah and all his company: a fair warning (any man would think) for lay­persons to beware how they intermeddle with the Ministerial Function; if they do it maliciously, let them remember the curse of Corah; if they have more fair, but mistaken purposes, let them remem­ber what was the sad portion of Ʋzzah, for his over-bold approach to the Ark of God, 2 Sam. 6.6, 7. which belonged to the Priests Office.

§ 24 All Offices, Arts, and profitable Sci­ences; all great and publick things and imployments, are distinguisht in the So­cieties of men by proper and peculiar Professors, Artists and Ministers: How then should we think that Religion, which is the Art of Arts, may ly in com­mon, and be exposed to the profanati­on of every rude illiterate and un­skilful mechanick; to be unhallowed by the rude intermedlings of undiscerening persons, and not rather separate from profane and vulgar touch, by select, di­stinct, and qualified persons, for that end by God ordained. In Religion it is true, that all have a common interest, [Page 87]and so they have in the Laws also: and by the same reason, that the one, by the same the other also, may be dispensed by all men promiscuously without or­der, without distinction, which must necessarily end in confusion. 'Tis true that under the Gospel all true believers are Priests unto the Lord, and have spi­ritual sacrifices to offer: 1 Pet. 2.5, 9. But it is one thing for a man to be a Priest to him­self, another thing to be so to the whole Church: Revel. 1.6. Rom. 12.1. It is one thing to offer up our selves a living sacrifice acceptable unto God: another thing to represent the Congre­gation unto God: All ordinary and private devotions may and are to be done by private persons; but the solemn, ri­tual and publick Worship of God, must be left to the publick Minister. There is no good man but wisheth with Moses; I would all the Lords people were Prophets, and that the Lord would put his Spirit upon them, Numb. 11.29. Numb. 11.29. But it is one thing to be qualified as the Prophets of the Lord; another thing sacrilegiously to invade their Office: Being qualified, they may do the Office of Prophets pri­vately, to themselves and their familie, both by prayers for, and with them, and also by teaching and instructing [Page 88]them: But in Gods house and in the presence of the whole Congregation, to dispense the sacred mysteries of Salvati­on, is only peculiar to the Stewards of his house, nor may others presume to in­termeddle therewithall.

§ 25 No man taketh this honor to himself, but he that is called of God, Heb. 5, 4. as was Aaron, who was called of God, but consecrated by Moses; Exod. 28.1, 2. agitatus a deo, consecrationis principe, saith Dionysius, God was the principal Author, and Moses the Minister of his Consecration; Heb. 5.5. so likewise Christ did not glorifie himself to become High Priest, but he was personally chosen and sent, or in his own language sealed of the Fa­ther, Joh. 6.27. and sent into the world (that is) ordained to be Priest and Prophet of the world.

The Apostles of Christ received their Commission from him, Matth. 28.19. Matth. 28.19. Go ye therefore and teach all Nations, baptizing, &c. And that we might understand, that they had by virtue of this Commissi­on power to Commissionate others, to be their successors in all succeeding Genera­tions of the Church; it follows, And lo I am with you until the end of the world; with you your selves, until you have [Page 89]fulfilled your course, and served your own Generation, and with you in your successors, until the end of the world: and more plainly in those other words of their Commission, Joh. 20.21, 22, 23. Joh. 20.21, 22, 23. As my Father hath sent me, so send I you: and when he had said this, he breathed on them, and saith unto them, Receive ye the holy Ghost: whose soever sins ye remit, they are remitted un­to them, and whose soever sins ye retain, they are retained: which spiritual power, and spiritual gifts communicated to the Apostles was not sure to expire with them, except we will also say, all Eccle­siastical Discipline and Government end­ed with the Apostles, and that all scan­dals and offences, herefies and errors, sins and vices are left remediless and without cure, or at least without a Phy­sitian to prescribe, administer, and apply to wounded Consciences, and sin-sick Souls, their proper salve and medicine: As my Father hath sent me, so send I you] and as I have sent you, Act. 14.23. Titus 1.5. so you are to send others; and this we read they did, They ordained Elders in all Churches: and gave Commission to whom they ordained, to Ordain others: The Ordination was theirs, but the power was from above, and so the Apostles themselves acknowledged [Page 90]in the very first instance of Ordina­tion, when they chose Matthias in the room of Judas: They prayed, saying, Thou Lord shew whether of these two thou hast chosen, Act. 2.24. Act. 2.24. God chooses, and man or­dains; God cals the person to the Office, and man instals him therein: The power is Origninally from God, as the Fountain, but conveyed through the Mi­nistry of man as the Conduit.

§. 26 All power is given unto me, both in Heaven and in Earth, Mat. 28.18, 19. Go ye therefore, &c. But because there is no man how sacrilegiously so­ever he invade the Ministerial Office, but will pretend a call and a power from God thereunto; and he that is most bold and forward to publish his follies in this kinde, is also apt to mistake his boldness, for a call from God: he may fancy a call from above, when it is only a noise in his own head, or a deceitful eccho of his own heart; therefore we must know this call from God to so high & honorable an Office, as to be ordained for men in things pertaining to God, is either extraordina­ry, or ordinary; the first beginning of a lasting necessity is extraordinary, and 'tis made ordinary in succession, and by the lasting continuation of a fixed and deter­minate Ministry; as Adam at the first was extraordinarily formed, immediately [Page 91]created by God himself, but all man­kinde since ordinarily by the mediation of parents; so the the Apostles of Christ who received the first issues of the Evan­gelical Ministry, were extraordinarily called; but all that have succeeded them, have been admitted by an ordinary vo­cation, because the succession is but of ordinary necessity; now for any man to pretend to an extraordinary calling and immediate from God without the Mini­stry of man, is to pretend also to a new Gospel, and new Revelations, distinct from what Christ and his Apostles have delivered, and such can be no other then the dictates of seducing spirits and do­ctrines of Devils: and indeed such a pretence of immediate and extraordina­ry power and commission from above, can (in a fixed and setled Ministry by or­dinary means) have no other end and issue but to belye the Spirit of Truth, & cousen the too credulous souls of the people, when ever they have a minde to it; now is it a meer pretence of folly to expect or rely upon an extraordinary cal­ling, or abilities, by immediate infusion from heaven, without the use of means, as to the Ministerial Function, since by or­dinary and common means they may be [Page 92]supplyed, for it is all one, as if we should expect men to be created, and by the hands of God immediately, as Adam was at the first; or being so formed, to be fed and nourished with food from heaven, without any care or industry for provisi­on here upon earth.

§ 27 This call to the Ministerial Office un­der the Gospel, both extraordinary in the Apostles, and ordinary in their suc­cessors, as it is in it self a grand inesti­mable gift of the holy Ghost, and the prime of them conferd by our Lord in his triumph over our ghostly fots, and vi­ctorious ascension into Heaven; Ephes. 4.11. for then he gave some to be Apostles, some Prophets, &c. So it hath also other gifts of the Spirit attending, as necessary contribu­taries to the accomplishment thereof, that this gift may be compleated and fit­ted for the edification of the body of Christ, [...]ers. 12, through the work of the Ministry, which proportionable to the two-fold calling, are either extraordinary, or ordinary al­so; extraordinary they were, even plen­tiful and miraculous in the persons of the Apostles, viz. in such a measure, and after such a manner, as no mortal men could ever hope for since; and very good [Page 93]reason there is that it should be so: For the Apostles charge was much greater, and their task more difficult then any mans either was or can be since. They had all mankinde to instruct and princi­ple in the doctrine of Christ; the stiffe obdurate and incredulous Jews to con­vert; the fulness of the Gentiles to bring in, both the rude Barbarians and learned Graecians to master and subdue. The whole world was their Diocese, the world sitting in darkness, and in the sha­dow of death; devoted to the service of sin and Satan, the Prince of darkness: Now to master and subdue the whole world, Act. 26.18. and to turn all men from darkness to light, and from the power of Satan to the li­ving God; required, sure, gifts and endow­ments more then ordinarily powerful and effectual; even such as were extraor­dinary and miraculous: and whereof none of their successors, none that ever followed them since in the Ministerial Office, could possibly hope to be parta­kers; for all Ministers since have but an handful of men in comparison to deal withall, and these broken to their hands, being born and brought up in the holy Christian Religion; As therefore there is no need of any such extraordinary qua­lifications; [Page 94]so neither do we; the best of us do not, dare not stand, either to such sublime and eminent gifts of the Spirit, or to any such immediate and ex­traordinary infusion of spiritual gifts.

§ 28 The spiritual gifts of the Apostles, differ from those of their successors in two respects. 1. In respect of the mea­sure or extent of them. 2. In respect of the manner of acquisition. First for the measure, the Apostles were filled with the holy Ghost, Act. 2.4. Act. 2.4. filled as full as they could hold, they were endued with as many eminent gifts for the exe­cution of the Apostolical Function as they were capable of; but we, even the best and ablest of the sons of men, are not so full, but they could hold much more; their's was a Baptism with the holy Ghost, Act. 1.5. ours, is at the best, but a Rantism; they were washed, washed as it were all over with the Spirit; we but sprinkled with his gifts: they had the anoynting of the holy One more plentifully, we in a smaller scantling; they were anoynt­ed above, far above all their fellows and successors, who received ordinarily but an Hin to their Epha. Their Un­ction was like the Oyntment poured upon [...]al. 133.2. [Page 95]the head that ran down to the beard; and all others since but like the thin droppings upon the skirts of the garment.

§ 29 Secondly, for the manner, the Apostles were endued with their fulness of spiri­tual gifts miraculously; their Inspiration did publickly and visibly appear to be by miracle and immediate from Heaven, Act. 2. But we, as we can pretend unto no such extraordinary gifts; so neither do we pretend unto, or depend upon any such extraordinary and immediate in­fusion of spiritual gifts; but ordinarily and in the use of means, even by much study, labor, and industry in the ways of wisdom, learning and knowledge, we do acquire our qualifications according to the command of the Apostle to Timo­thy, we study for them, 2 Tim. 2.15. 2 Tim. 2.15. Study to shew thy self approved, a workman that needeth not to be ashamed, rightly di­viding the Word of Truth; and yet Timothy sure had less need to study for his gifts, then any of us, as having more of im­mediate Inspiration then the best of men can hope for since.

§ 30 And yet though we study to be quali­fied for the work of the Ministry; our [Page 94] [...] [Page 95] [...] [Page 96]qualifications are stil the gifts of the Spi­rit; all our wisdom and knowledg is from above, even as of Daniel and the three children, it is recorded that God gave them knowledge and understanding in all learning and wisdom, Dan. 1.17. Dan. 1.17. And yet it is said before vers. 4 the 4. that they were brought up and instructed in knowledge (and that [...] and among the Heathen too) and we [...] taught the learning and tongue of the G [...]ld [...]nt; So our humane learning, tongues and languages (so much declared against by the ignorant) are the Handmaids to spi­ritual and Divine wisdom and know­ledge, and both the one and the other, though acquired by instruction and stu­dy in the Schools of the Prophets, are yet of Gods merciful donation, they are still the gifts of the Spirit.

And that first because from the Spirit of God it is that we have mindes capable, and mindes inclinable to use the means, for the attainment of such gifts: for even our natural endowments, and mo­ral qualifications are gifts of the Spirit; perspicacity, quickness of wit, ripeness of judgement, together with a studious, diligent and industrious minde, in the search and dexterity, in the discovery of the several ways of learning and know­ledge [Page 97]even all of them are the gifts of God; for every good and perfect gift, whe­ther natural, moral, or divine, cometh down from above, Jam. 1.17. Jam. 1.17. for a man can re­ceive nothing except it be given from above, Joh. 3.27. Joh. 3.27.

2 Secondly, our qualifications though acquired by study, are yet the gifts of the Spirit, because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours, that we do ac­quire these qualifications: and it is ge­nerally, and for the most part, that God distributes his gifts and blessings accor­ding to mens inclinations, aptness and endevours for the reception of his gifts.

3 Thirdly, because the qualifications acquired by study, are by the Spirit of God himself directed to the ends of the Spirit, which are to profit withall; and then is Gods blessing the greater, and the in­fluence of his Spirit upon our studies, the more effectual and powerful, when we have in them no other aym or intenti­on, but to be thereby enfitted and enabled to become useful instruments of Gods service, and his peoples edification. And both in that we do direct our stu­dies to this end, and also imploy our [Page 98]gifts acquired by study to this end also, it is from the Spirit of God: who works in us to will and to do of his own good pleasure, Phil. 2.15. Phil. 2.15.

And lastly, all this is acknowledged, that our gifts in all these respects are from the Spirit of God, though studyed for; In that together with those means that are outward and moral, we use the Divine means also, viz. prayer and devo­tion, Jam. 1.5. commanded Jam. 1.15. If any man lacks wisdom, let him ask it of God, who giveth to all men liberally and upbraideth not, and it shall be given him.

That the Ministers of the Gospel not­withstanding their gifts are from the Spirit, are yet bound to use all means, both Moral and Divine, for the acquir­ing thereof; is manifest even from Gods own example in the use of their Ministry: In that God himself who is not tyed to means, neither hath need of any, is yet pleased to use the means and Ministry of some men for the instruction and con­version of others; There is no question, but he who at the first created man after his own Image, could without the Mini­stry of man, have again repaired the de­cays of his blessed Image in man: But yet in all ages it hath seemed good to [Page 99]his infinite wisdom to use the mediation and Ministry of men herein; And this he doth out of his tender respect to mens infirmities, considering the vast distance betwixt God and man; which moved the Israelites to petition for a Minister be­twixt God and them, Exod. 20.19. Exod. 20.19. Deut. 5.27. & 18.16. Talk thou with us and we will hear, but let not God talk with us lest we dye.

As therefore no Minister of God may think that God useth his Ministery be­cause he needs it: Heb. 12.19. so neither may the people think there is no need of Mini­sters, because God useth them: and he uses them as his subordinate fellow-la­borers in the whole course of mans sal­vation; Gal. 4.19. 2 Cor. 3.2. Matth. 16.19. 1 Tim. 4.16. the Ministers are said to beget men unto Christ; to nourish them in Christ; to binde and loose their souls; to open and shut heaven, and in a word, to save, be­cause all these things Christ doth by them: they are causa conjuncta, co­operating with and under Christ; so Paul compares his Corinthians to a written Epistle, 2 Cor. 3.2, 3. the Authors whereof were him­self and the Spirit: the external wri­ting was his; the internal seal upon their hearts was the Spirits. These two then may not be severed; Neither 1. may we look for Inspirations from heaven [Page 100]without the Ministry of man upon earth: Nor yet 2. may we imagine, that the Ministry of man upon earth can be effectual without inspiration from Heaven.

§ 31 And because it is not enough for us to know the truth; but also by that right and straight line to observe and discover what is repugnant and contrary there­unto: Let us remember, what by sad and lamentable experience, we daily see and hear; that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men: so there is also an evil and a bad spirit, even the spirit of error and uncleanness, the Devil, who hath his secret work­ings and continual countermines oppo­sing hereunto: which evil spirit work­ing also by the frail and deceiveable spirit of man, doth by many subtile ways, obscure, corrupt, poyson, and belye the sacred qualifications of the Spirit of Truth; nor doth the Devil that grand enemy of mans salvation in any kinde of way, so much cousen and cheat the souls of men into ruine, as by putting false glosses and counterfeit vi­zars on vices, errors, and distempers; [Page 101]that so they may be mistaken for holy vertues, and divine qualifications. To instance in some particulars;

First, It is a truth by the Spirit of God both foretold, promised, and performed, That the actings and impressions of Gods Spirit upon the mindes of men, are both more strong and frequent, as also more general and common under the Gospel then they were under the Law: That the gift of the Ministry it self is dilated, being not limited to the single Tribe of Levi; but all men of what quality soever have a title thereunto, meaning Genera singulorum, not singula generum (that is) men of all sorts and kindes, not all of all kindes; but hereupon to make void, pull down, and level with the undistin­guisht multitude, the high and solemn order and offices of the Priest-hood in­stituted by God himself, both under the Law and under the Gospel; For a peo­ple to snatch the Divine Oracles from the lips of the Priest, and presume to teach their Teachers; to invade the chair of Moses, and offer incense with unhallow­ed censors; for private persons to as­sume the publique administration of Mi­nisterial Offices, without a lawful Call and due Ordination thereunto; though [Page 102]they may be otherwise qualified with knowledge and piety: These are false glosses imposed upon the former truths. by the spirit of lyes; Tares sowed by the Enemie of mankinde amidst the purer wheat: And that,

1. To the high dishonour of God, and profanation of all that is religious and sacred.

2. To involve the Church of Christ, and bury it in the rubbish of confusion and disorder.

3. To take away those bounds and limits, distinguishing Priest from people, which all Nations, Jews and Gentiles, all Ages of the Church, both Ancient and Modern, have kept firm and invio­lable.

4. 2 Sam. 6.6, 7. 2 Chron. 26.16, &c. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites.

2. § 32 It is an impression of Gods Spirit upon the soul of man to wait and de­pend upon God for spiritual wisdom, knowledge, Prov. 3.5. &c. and not to leane to our own understanding, or trust too much to our own wit, judgment, reading, learn­ing, or the like; as knowing full well, That the Lord gives wisdome, Prov. 2.6. and from him [Page 103]cometh knowledge and understanding; But hereupon either to despise or neglect those ways and means, and helps, which God in his merciful providence hath af­forded us for to attain wisdom, &c. as the study of Tongues and Languages, Arts and Sciences, the reading and di­stinctly weighing the Discourses of the learned; and to depend upon immedi­ate Revelation and Infusion of such gifts from Heaven, as if they should drop up­on our barren hearts, as did the Manna in the Wilderness upon the Tents of Is­rael, out of the clowds, and by miracle; this is a false gloss which the spirit of de­lusion puts upon the former truth, there­by to inveigle us,

1. 1 To tempt the good Spirit of God.

2. 2 To be exposed and laid open to seducing spirits.

3. 3 To enshrine Lady Ignorance again as the Mother of Devotion, which all men know, (but who are blinded with igno­rance) to be the Dame of superstitious errors and confusions.

3. § 33 Rightly to believe in the Son of God, as the mean of our justification here, and ground of our hope of salvati­on [Page 104]hereafter, this is an impression of Gods Spirit on the soul of man; and in respect hereof we are said to have the Spirit of Faith, 2 Cor. 4.13. 2 Cor. 4.13. We having the same spirit of faith, according as it is written, I believed therefore have I spoken, faith as it is doctrinal, being a spiritual gift, and reckoned amongst them, 1 Cdr. 12.9. 1 Cor. 12.9. And as it is practical, being a grace or fruit of the Spirit, and reckoned amongst them also, Gal. 5.22. Gal. 5.22. But now to mingle and divide, and as it were to cut asun­der, this true Evangelical Faith, as it stands full and intire, in all its integral parts, both of doctrine and practice, so as to be vainly puft up with a conceit of being engraffed into Christ, and thereby to be justified here, and sure of heaven hereafter; whether we live according to the rule of Faith, and in obedience un­to the Gospel of Christ, or no: to de­fine and measure our Faith, not by the sacred acts thereof commanded, which is called the righteousness of Faith: Rom. 10.6. but by our own too too credulous fan­cies, and apprehensions, as if it were no more to be in Christ, but presumptu­ously to pretend unto it, and impu­dently without just ground to believe it: This surely cannot be that true Evange­lical [Page 105]Faith, whereunto so many pro­mises are annext; but a false gloss which the spirit of Error hath put thereupon; thereby, 1. to puff up the hearts of too too credulous men, with spiritual pride and presumption, and make them swell with the empty conceit and airy fancy of their own happy and eminent state and condition, when there is no such matter.

And 2. to inveigle men to neglect the use and practise of Christian graces, those fruits of the Spirit, which are, as it is already said, the very life and soul of Christianity, and consequently the way to heaven, if ever we mean to arrive there.

4. § 34 It is an impression of Gods Spirit on the soul of man, 1 King. 19.14 To be zealous for the Lord of Hosts, (that is) to be exceeding­ly fervent and forward, earnest and de­sirous by all possible ways and means to advance the religious worship and ser­vice of God: But to be so factious and forward, so firie and furious as by any illegal, extravagant and disorderly means to advance the truth it self, much less to set up any private opinions in relation to Gods Service, which have [Page 106]not been, Vincent. semper, & ubi (que), & ab omnibus, The three rules of Catholick Doctrine and Worship, to be generally and for the most part of the Primitive times at least, of all persons, at all times, and in all places received, and not now and then, here and there, by hereticks and schismaticks only introduc'd; I say to be zealous for such pieces of Religion, Do­ctrine and Worship: and that per fas ne­fas (que) through just or unjust means, by right or by wrong, to endevour the ad­vancement thereof: this is not true zeal, but a false gloss which the Devil puts thereupon, even through the violence of this distempered heat,

1. 1 To divide, separate and break men into sects, factions, and parties, that they might so clash together to the ruine of each other;

2 And 2. to inveigle men into conspi­racies, seditions and rebellions against their Governours.

§ 35 The like may be observed of zeal for the conversion of a sinner, and bringing souls into the obedience of Christ, the more zealous and active, diligent and in­dustrious any man is herein, with the more fire of Gods Spirit, no question, [Page 107]he is endued: But withall observe, that to be active and zealous to seduce and de­ceive, to inveigle and draw men aside into false and erroneous opinions in Religi­on, is not a heat cast forth from the fire of Gods Spirit; but it ariseth rather from the fire of hell; it comes from our ad­versary the Devil, 1 Pet. 5.8. who also continual­ly goeth about like a roaring Lyon seeking whom he may devour: And his Disciples they be, and consequently in the same woful state and condition with him, who take pains to proselyte persons unto the ways of error and perdition. Matth. 23.15. Woe unto you Scribes, Pharisees, and hypocrites, for ye com­pass sea and land to make one Proselytes, and when he is made, you make him twofold more the childe of hell then your selves.

§ 36 'Tis an impression of Gods Spirit on the minde of man, to be apt and ready, Matth. 18.15. active and forward, to counsel, advise, admonish, and in some cases, and at some times to reprove one another, Prov. 12.1. and tell men of their faults, and He that hateth re­proof is a fool: but to rail and revile, cen­sure and judge, and condemn our bre­thren; and say it's only a telling them of their faults, and telling them what they are, or to meddle with other mens [Page 108]matters that concern us not, or to re­prove other mens faults, whilst our selves are guilty of greater; These are no true parts of Christian fraternal admonition, but false glosses that the Devil puts here­upon:

1. 1 To allure men to overlook and neglect themselves, and the amendment of their own faults and amisses.

2 And 2. to dissolve the sacred bonds of amity, peace and unity with others, which are those ligaments and sinews of the body of the Church, whereby good Christians are coupled and united, and join together in the sacred service of God, which is the way of their own sal­vation.

§ 37 And as into erroneous opinions on the one hand; so into sinful actions on the other, are we allured and inveigled by the same subtil wile of Satan, obtruding his false counterfeit coin of wickedness under the shew and semblance of the im­pressions of the Spirit of holiness; gild­ing, painting, and setting out sinfulness and vice, with the title, shew and flou­rish of godliness and vertue; thus co­vetousness on the one hand wears the painted mask and flourish of providence [Page 109]and good husbandry: and prodigal profuseness on the other hand of noble­ness and generosity: Thus riot and ex­cess, drunkenness and gluttony carry the fair flourishing titles of bountifulness, good fellowship, and freedom of spirit; Thus wantonness and uncleanness are painted over with the specious tearms of amorous kindeness, and Courtship; and pride, and haughtiness, of magnanimi­ty, greatness of spirit, superiority of rank. I might instance in most of sins and vices, how men are inveigled and cousened into them by the Devil, under the shews and false glosses of pretended vertues: For full well that subtil Ser­pent knows, that there is nothing so beautiful and comely, nothing that hath so much power to win upon the hearts and affections of men, as vertue and ho­liness; and therefore in their habits and attire, doth he dress his deformed strum­pet vices, puts them in colours, and sends them forth under their names and titles; and hence it comes to pass, that the sil­ly souls of men are so often cheated with the beautiful poyson of sinfulness, whilst vicious dispositions undiscern­ibly insinuate themselves into our affe­ctions, under the attire and dress of [Page 110]vertuous qualifications: 2 Cor. 11.24. But thus the Devil transforms himself into an Angel of light, whilst baiting his suggestions either with counterfeit vertues on the one hand, or with false glosses of spiri­tual graces on the other; he entraps the souls of men in the snares of sinfulness and error, and leads them captivity cap­tive to his pit destruction.

§ 38 There are two Familiars, whereby the Devil doth ordinarily work, and lay his secret and subtil snares, to catch, cousen, and delude our souls thus into sinfulness and error; and these are ei­ther 1. the spirit of man; or 2. the spirit of the world: The dictates and workings of both which kinde of spirits, being stirr'd and quickened by the evil spirit, diametrally oppose the impressions and workings of the Spirit of truth.

1 First, that the dictates of mans spirit, the conceptions of natural sense and car­nal reason, with private resolutions thereupon, do oppose the working of Gods Spirit, our Saviour himself teach­eth, Matth. 16.17. Matth. 16.17. Flesh and bloud hath not revealed this unto thee, but my Father which is in Heaven. So that flesh and bloud hath their Revelations (that is) private [Page 111]men have their opinions and conceits, which oppose the truth that is revealed from heaven. The same opposition of private resolution to holy inspiration, doth St. Peter observe, 2 Pet. 1. ult. 2 Pet. 1. ult. For prophesies of old time came not by the will of Man: but holy men of God spake as they were moved by the holy Ghost, not as they were moved by their owne private will, wit, judgement, reason and resolution; but as they were moved by the holy Ghost: Et haec ideo dicuntur, &c. Glos. ord. These things are therefore said by the Apostle, that no man should presume to interpret the holy Scripture after his owne private minde or fancy; as too often, opposing and thwarting, perverting and wresting the same, and the meaning of the holy Ghost therein.

The Church of Christ hath in all ages been infested, and in these last times, more then ever, with such kinde of persons, who pretending to be holy men of God, to have the gift of prophesie, and inter­pretation of scripture, even to speak by the holy Ghost; and yet are led by their own ghost onely, following their own private will and desires, imaginations and opinions, as their onely guide and dictator; who pretend to the Spirit of [Page 112]God, and yet will not admit at any hand of other spirit then their own, of other truth then the vision of their own heads, or of other directions then the motions of their own hearts; rejecting, renoun­cing, and crying down all but what themselves call holy; with the Donatists of old, Quod volumus, sanctum est, that they will have to be holy, right and true; shall be so, and nothing else: 'tis the very ground whereupon this last upstart crew of Quakers, build all their resolu­tions, and strange fanatick opinions, and heresies; even that which they call the light within us; This (say they) is the onely Judge we must follow, the Pilot we must steer by, the voyce whereunto we must give ear, the onely Sanctuary to which we must fly for resolution; never remembring how this sanctuary is pro­fan'd, by continual acts of spiritual for­nication or idolatry therein committed; whilst in stead, and even in opposition to God and Spirit of all truth, they en­shrine and idolize their owne fond; vain, and lying imaginations, which the Lord by his Prophet calls the vanity and deceit­fulnesse of their own heart. Jer. 14.4. Jer. 14.14. The Lord said unto me, the Prophets prophesie lies in my Name, I have not sent them, neither [Page 113]did I command them, neither spake I unto them, but they prophesie unto you a false vision, and divination, and vanity, and the deceitful­nesse of their own heart. But this delusion of mans own spirit, following the de­ceitfull dictates of his own heart, is sel­dome mentioned in holy scripture, without heavy threats denounced both against such deluders, and all that suffer themselves to be deluded by them: as you may read in the following words. And again, Ezek. 13.3. Ezek. 13.3. Woe unto the foo­lish Prophets, which follow their own spirit, and have seen nothing; nothing but what their own foolish spirit dictates to them.

Nor were there such under the Law onely, but under the Gospel also: They are noted by the Apostle, Col. 2.18. Col. 2.18. Who intrude into those things which they have not seen, (or, which they understand not) being vainly puft up by their fleshly minde, sensuali­talis, non rationis; Gloss. following the dictates of sense, rather then of right reason; and in this place, the word [...] is remarkable; for even by that 'tis easie to distinguish betwixt the dictates of a mans own carnal and sensual spirit, and the impressions of Gods holy Spirit, for the guidance of the minde: The dictate of the fleshly spirit is [...], in­flatio, [Page 114]a puffing up; but the impression of the holy Spirit is [...], afflatio, an inspiration indeed, but without infla­tion, or puffing up: The heavenly wind of Gods Spirit may fill, but it never puffs up, or swels the heart, but rather hum­bles and abaseth the Spirit of man, which is most conformable to the Spirit of Christ, according to his own command, Matt. 11.29. Mat. 11.29. Learn of me, for I am meek and lowly in heart; the minde that is ei­ther puft up with pride, vain-glory, and false conceited excellency in it self; or that swels with malice, hatred, or envy towards others, is not inspired with the celestiall Breath or Spirit of the holy Jesus, but follows its owne carnal and corrupt dictates and conceits; being thereunto raised and moved, by that grand Impostor, the spirit of Delusion.

§ 39 Besides mans owne carnal spirit, there is also A spirit of the world, opposing and poysoning the truths of Gods Spirit: The Apostle distinguisheth and opposeth these each to other, Cor. 2.12. 1 Cor. 2.12. Now we have not received the spirit which is of the world, but the Spirit which is of God: which spirit of the world, he calls a little be­fore, the wisdome of the world, and of the [Page 115]Princes thereof, vers. 6. and opposeth the same to the wisdome of God, vers. 7. And what else can be this wisdome of the world, but those humane policies, so frequent in the world, whereby men steer their actions to their worldly ends and interests? with this spirit of the world are all such possest, who having set up and enshrined the world in their hearts, do thereupon ground their Religion, and thence deduce all their reasons, ar­guments, and religious conclusions; so that they can finde in their hearts to be thus far religious, and to close with this or that sect, society, and opinion in Re­ligion, as it stands with their worldly profit, pleasure, credit, preferment, or the like: It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin; pulling down the holy and true Religion established amongst the people by the laws of God, and erecting two golden Calves at Dan and Bethel, which became a snare unto the people, who were thereby inveigled into idolatry, the cause of their utter ruine and extirpation in the end: 1 King. 12.28, 29. And what other Spirit was it that moved this wic­ked Usurper thereunto, but that of his owne worldly respects and interests; [Page 116]there was no other way as his worldly spirit dictated to him, to uphold his pre­sent estate, and new gotten Monarchy? so we read 1 King. 12.26, 1 King. 12.26. &c. And Jeroboam said in his heart, Now shall the Kingdom return to the house of David, &c. Rather then the people should return to their obedience to their liege Lord & Soveraign, religion must down, and the true worship of God be laid in the dust, to make way for su­perstition and idolatry to be set up; the Priests of the Lord shall be discarded, and the lowest of the people exalted to that dignity, and to make the Office more contemptible, every one that list, may take up the trade, and consecrate himself to be a Priest of the high places, 1 King. 13.33. 1 King. 13.33.

It was this very spirit also that stirred up the High-priests and Pharisees to take counsell against our Saviour to put him to death; for say they, If we let him alone, all men will believe on him, [...], The Romans will come and take away our place and Nation, Joh. 11.48.

It was this spirit also that stirred up Demetrius the Silversmith, with the rest of the Crafts-men of the like occupati­on, against St. Paul and his companions, and the holy Christian Religion prea­ched [Page 117]by them; his pretence was Reli­gion (such a kinde of Religion as it was) viz. Lest the Temple of the great goddesse Diana should be nothing esteemed, and her magnificence, whom Asia and all the world worshipt, should be destroyed; but this Reli­gion was blown by the wind of his own worldly ends; his profit, his gain which he got by making silver shrines for Diana, was in danger to be lost, and therefore it was now time for to stir, not so much for the maintenance of her honour, as his own profit, Act. 19.27. Act. 19.27.

And 'tis this spirit of the world, that possesses the greatest part of the world; generally, and for the most part, men measure and square out their Religion by the rule of their profit, or pleasure, or preferment, or credit and esteem a­mongst men; or indeed at the best, by the rule of self-preservation; so far per­haps they will sail by the wind of Gods Spirit as the sea of this world is calm, peaceable, pleasant, and the navigation gainfull, or at least not chargeable; but if any tempest arise, any gusts of trouble or opposition against the truth blow in the face of its professors; if any dama­ges or dangers pursue them in their course, they presently tack about, and [Page 118]will sail no longer by the heavenly wind of God, but by the earthly wind of their own worldly ends and interests; not by the wind which blows from hea­ven, but by that which ariseth out of the caves and hollows of an earthly minde; suffering themselves by this wind to be tossed to and fro, Jam. 1.6. and driven to be of this, or that, or any Religion, that shall cost them nothing, 2 Sam. 24.24. nothing of charge, trouble, or danger; ebbing and flowing in this worlds vast sea, as the tyde either of prosperity or adversity, danger or security makes for or against them. But this sense sure is such a spirit as blows quite crosse and contrary to the spirit which guided and directed the A­postles, for they finished their course over the troublous sea of this world, to the celestial Canaan, by sailing in all weathers, encountring all oppositions, and passing through all storms that met and opposed them: In afflictions, in neces­sities, in distresses, in stripes, in prisons, in tu­mults, in labours, by watchings, by fastings, &c. 1 Cor. 1 Cor, 6.4, 5, 6. Aug. 6.4, 5, 6. And yet in all these difficulties, still saith the Father, The yoke of Christ is easie, and his burthen light; nay, there is ease, peace, and comfort to the soule in the midst of all the [Page 119]troubles, dangers, wants or necessities that can in this life encounter us, whilst the holy Ghost secretly by his comforts both cheers our spirits, and fills the sails of our desires with the hopes of arriving safe in the end at the harbour of eternall peace and felicity.

§ 40 Since then that grand malignant spirit, the enemy of our salvation working by these two Familiars, 3. Gen. mans own deceiva­ble spirit, and the spirit of the world, doth thus many wayes counterfeit, poy­son, pervert, and consequently obstruct, impede, and overthrow the workings of the spirit of grace; as an Antidote a­gainst this poyson of the serpent, and that his countermines prevail not to the subversion of our souls; we must make use of that friendly admonition of the Apostle, never so necessary to be obser­ved and practised as now; Dearly beloved, 1 Joh. 4.1. beleeve not every spirit, but try the spirits, whe­ther they be of God, or no; for many false Prophets are gone out into the world.

The admonition is twofold:

First, negative, Beleeve not every spirit.

Secondly, positive, try the spirits; and there is one generall reason given for both, because many false Prophets are gone [Page 120]out into the world. He then that shall be so credulous, as to give heed to every one that pretends to the Spirit of truth, and under that pretence treats of holy and spirituall things; and shall not first by the rule of truth examine and try such things and persons; shall be sure to have lies & errors obtruded upon him, under the dresse and attire of Truth; because there ever was, and ever shal be, by Gods permission and the Devils suggestion, false Prophets or false Teachers in the world, and yet as fair and great preten­ders to the truth, as the very true pa­trons and promoters thereof; such there were ever in the Church of God, both under the Law of old, and under the Gospelanew. 2 Pet. 2.1. 2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you; which privily shall bring in damnable heresies, even denying the Lord that bought them; and shall bring upon themselves swift destruction: And 'twere well if the poyson spread no fur­ther, so that others were not infected therewith also: but so nauseous is Truth to the mindes of men for its age, and an­tiquity, and so acceptable are Lies and Errors for their novelty, that these false Teachers never fail of many disciples [Page 121]and followers; so it follows vers. 2. 2 Pet. 2.2. And many shall follow their destructions, by whom the way of truth shall be evill spoken of.

1 First, then beleeve them not, follow them not, be not cousen'd by their fair preten­ces, so as to be infected with their false doctrines: 'Tis our Saviours own com­mand, Matt. 24.23. Matt. 24.23. If any man shall say unto you, Loe here is Christ, or, Loe there, beleeve it not; for there shall arise false Christs, and false Prophets, and shall shew great signes, and wonders, so that if it were possible they should deceive the very elect. (But that being forewarn'd, ye may be arm'd against their de­lusions) Behold, I have told you before. Where­fore, if they shall say unto you, Behold, he is in the desert, goe not forth; Behold, he is in the secret places, beleeve it not.

The same care and caution was com­manded by God to his people under the Law: If there arise among you a Prophet, Deut. 13.1, or a Dreamer of dreams, (and give thee a signe or a wonder, and the signe and the wonder which he hath told thee, come to passe) saying, Let us goe after other Gods, Vers. 2. which thou hast not known, and let us serve them: Thou shalt not hearken unto the words of the Prophet, or unto that Dreamer of dreams: 3 For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with [Page 122]all your soul: From whence is also further observable, The reason why God suffers false Prophets to arise, viz. for the pro­bation and tryall of our proficiency and integrity in the love and service of God; for so saith the Father upon those words, Aug. [for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart, and with all your soul]: Tentat nos Dominus, non ut sciat ipse quem nihil latet, sed ut scire nos faciat, quantum in ejus dilectione profece­rimus: God suffers us to be tempted, tryed, and proved by the lying wonders of false Prophets arising amongst us, not that he himself may know what is in us, to whom the hearts of all men are naked and bare; but that we may thereby know our selves, and our own proficiency, and constancy to the principles of truth and integrity.

The very same reason is given by the Apostle for the necessity of heresies, 1 Cor. 1 Cor. 11.19. 11.19. For there must be heresies a­mong you, that they which are approved among you may be known: Aug. de civ. Dei lib. 18. Quolibet errore caecen­tur, &c. With what errour soever our enemies are blinded, or with what wic­kednesse soever they are deprav'd, 'tis for the proof, tryall, and exercise of the gra­ces [Page 123]of Gods Spirit within us: Have they received power to afflict, persecute, im­prison, &c. 'Tis for the tryall of our patience in suffering, and charity in lo­ving our enemies, and praying for our persecutors, as becomes the disciples of Christ, Matt. 5.44. Matt. 5.44. Doe they onely by fair words and cunning speeches distill their false and poysonous doctrines? 'Tis for the tryall of our wisdome in resisting, Gal. 6.1. and beneficence in perswading and endevouring to restore them with the spirit of meeknesse; proving whether God will give them repentance to the acknow­ledgement of the truth; that they may escape the snare of the Devill, 2 Tim. 2.25, 26. of whom they are taken captive at his will, 2 Tim. 2.25, 26.

§ 41 Secondly, Try the spirits, whether they be of God or no] Try them, how? but by the revelations of the Spirit, which is of God, who being the Spirit of truth, must necessarily therefore in all his qua­lifications and impressions, be consenta­neous and agreeable to himself; Aug. Veritas veritati congrua, one truth ever holds pro­portion with another; nay, all truths are as it were the images and resemblan­ces one of another; they are all links of the same golden chain, which affixt [Page 124]to the throne of heaven, displayes its ra­diant lustre unto the mindes of men up­on earth: They are all but streams flow­ing from one and the same fountain, the God of truth. There is nothing then that we are to receive for truth, but what is consonant and agrees with the Spirit of truth; which ever blessed Spirit spea­king in the Word, hath thereby prescri­bed and given us a sure and infallible rule of truth.

1 The first rule of trial then is the holy Word of God in general: that's the grand general rule, that's the great square or level, according to which we are to try and examine the rectitude, truth and integrity both of the doctrines and opi­nions of others without; and also the impressions and workings of the Spirit within. Gal. 1.8. Gal. 1.8. Though we, or an Angel from Heaven should preach unto you another Gospel, besides that you have received, let him be accursed.

Though we] preferring the authority of the Gospel, they had preached, before their own authority the Preachers there­of; nay before the authority of celesti­al spirits; Though an Angel from Heaven, &c.] Aug. He saw, saith the Father, that it might so come to pass, that Satan trans­forming [Page 125]himself into an angel of light, and working by his mediators and in­struments, 2 Cor. 11.13, 14. those deceitful workers who transform themselves into the Apostles of Christ, might so cousen and deceive them, if they did not keep close to the Gospel received; which is the true rule of faith: therefore hee saith another Gospel besides, &c.] praeter, any thing that is besides, that holds not square, and is not level to that rule: Qui prae­tergreditur fidei regulam, non procedit in via, sed recedit a via; he that goes besides, and not according to the rule of faith, goes not forward in the way, but back­ward from the way of truth; so 1 Joh. 4.8. We are of God, (speaking of him­self, and the rest of his fellow Apostles) He that knoweth God heareth us, (acquiescen­do doctrinae nostrae) cleaves to our doctrine, Lyra. and he that is not of God, heareth us not, nei­ther is obedient to our word: And hereby know we the Spirit of truth, and the spirit of error, q. d. He that cleaves to our do­ctrine is guided by the Spirit of truth, and he that doth not so, by the spirit of error.

§ 42 But the spirit of error will come with his scriptum est likewise, as he did against our Lord himself, Matth. 4. And all he­reticks and schismaticks do generally alleadge scriptures, & wrest the very say­ings of the Spirit of truth against him­self, to insinuate thereby their lyes and errors. For as Tertullian observes of the writings of Ovid, Virgil, Homer, both the matter of them hath been transferr'd un­to other uses, and the verses applyed to other matter: Even so doe here­ticks deal with the holy writings of in­spired men: De Praescr. adv. Haer. cap. 39. Nec periclitor dicere, &c. I fear not to say, that the Scriptures were so disposed by the wisdome of God, that they might accidentaliter, and by the by, even administer matter to Here­sies; since I read that heresies must come, and without the Scriptures they cannot come. For 'tis in the production of he­resies, as of natural things, Corruptio unius est generatio alterius; the corruption of truth is the generation of herefie; all hereticall opinions being generally grounded upon, and following from the fountain of truth, the Scripture; not as they are in themselves rightly interpre­ted and understood, but as they are [Page 127]wrested and perverted either in the words, or in the sense, either by addi­tions or diminutions; or by not conside­ring them together, but divided into parts, and taken up by shreds and pieces; for the avoyding whereof these follow­ing rules must be observed in the tryal of spirits by the Scriptures.

1 First, try and examine by the cohe­rence, whether that be the very intent and aim of the holy Ghost in the text, for the which it is urg'd and alleadged: For the same words of the Spirit may be misapplyed both to other things and other persons, then the Spirit ever meant or intended therein.

2 Secondly, distinguish betwixt times, ages, persons, when, wherein, and to whom this or that word was spoken: For there are many things both said and recorded to be done in the Word, which are onely agreeable to those times, to that age of the Church, and to some particular persons, and are not at all applyable to the Church and people of Christ in these times, or to any persons amongst us.

3 Thirdly, examine diligently the phrase, and manner of speech, whether it be plain or metaphorical, literal or [Page 128]allegorical; a true history, or a parable onely: For many things are spoken in the Word by way of type, figure, alle­gory, parable, and the like; which if we should apply in the plain and literall sense, would prove strange monstrous lies and contradictions; which God for­bid any man should be so blasphemous, as to impose on the Spirit of truth and wisdome.

4 Fourthly, examine diligently what agreement every text of Scripture hath with other, and receive not easily and sleightly the seeming sense of any text, without comparing the same with its parallel texts: For many things seem to be positively asserted in some places of the Word of God, which yet are directly contradicted in others; one place therefore is so to be compared with, and interpreted by another, that the one do not obscure or any way cloud the truth of the other.

5 Fifthly, examine whether that which we conceive to be the sense of this or that Scripture, be agreeable to those Articles of Christian faith contained in the Apostles Creed; 2 Tim. 1.13. that [...], or form of sound words, in faith, we must hold sast; Jude v. 3. that modell of faith once given to the [Page 129]Saints, for which we must contend, and consequently receive no private sense or interpretation of Scripture that is contrary thereunto; 2 Pet. 1.20. remembring that no Scripture is of any private interpretation, 1 Cor. 14.32. but that even the spirits of the Prophets themselves are subject to the Prophets.

6 Sixtly, examine what we conceive to be the sense of the Spirit in the Word, by the rule of that Law written by the finger of God, in two Tables of stone, as a lasting square, according to which to regulate all our actions, and conse­quently all our conceptions and opini­ons, from whence our actions flow: The rule of obedience, or, that all per­fect rule of Charity, Rom. 13.10. which is the fulfilling of the Law, is an infallible rule of tryal of the spirits, whether they be of God or no; Hereby (saith the Apostle) we are sure we know God, if we keep his Commandements; he that saith, I know God, and keepeth not his Commandements, is a lyar, and the truth is not in him, 1 Joh. 2.34. 1 Joh. 2.34. It is not the Spirit of truth, but the spirit of errour, if it oppose, or deny, or any way impede and hinder our obedience to the laws of God: For saith the same Apostle again, He that keepeth his Commandements dwelleth 1 Joh. 3.24. [Page 130]in him, and he in him; and hereby we know that he abideth in us, even by that Spirit which he hath given us; even by the spirit of o­bedience to the Commandements of God: So that even from hence 'tis clear, that both to have the Spirit abiding in us, and the way to know we have him also, and not a false counterfeit lying spirit, is, if thereby we be mov'd and enabled to keep Gods Commandements: This is the very rule our Saviour him­self prescribes to examine his own doc­trine thereby, Joh. 7.17. Joh. 7.17. If any man wil doe his will, he shall know of the doctrine whe­ther it be of God, or whether I speak of my selfe: And this is the first generall rule of tryal of the Spirits, even the Word of God.

§ 43 A second rule, according to which to try the spirits, whether they be of God, or no, is by the fruits of the Spirit; and 'tis the rule our Lord himself hath given us to know them by, Matt. 7.15. Matt. 7.15. Beware of false Prophets, which come to you in sheeps cloathing, but inwardly they are ravening wolves: Beware of false Prophets:] for many such are gone out into the world, [Page 131]who in respect of their exteriour dresse and outward appearance, so plausible are their pretences, so spirituall are their expressions; so much of the lan­guage of the Spirit, and scripture phra­ses flow from them, that you would take them for the true sheep of Christ, and undoubtedly to belong to his fold; and yet for all this, inwardly, really, and truely they are wolves in sheeps cloa­thing, limbs of Satan, deceiving and devouring the souls of the simple. But by their fruits you shall know them] which is confirmed by an apt similitude, v. 16. Matt. 7.16, Do men gather grapes of thorns, or figs of thistles? q. d. No man can be so foolish as to expect this, but every tree, whether it be good or whether it be bad, bringeth forth fruit suitable to its good or bad nature: So, 17. every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evill fruit; nor is it possible it should be otherwise. 18. A good tree cannot bring forth bad fruit, neither can a corrupt tree bring forth good fruit; even so false Prophets cannot bring forth the fruit of good, true, wholsome, sound doctrines, and religi­ous manners: So Menander, [...], No man [Page 132]being good in himself produceth evill actions: on the other side, saith Antoninus, [...], &c. He that will not have a wicked man to com­mit wickednesse, is like unto him that will not have a fig-tree to bring forth figs: 'Tis then an infallible tryal of the spirits, whether they be of God, or no, by the fruits they bring forth.

§ 44 The fruit of the Spirit (viz.) which is of God, is love, joy, peace, long-suffering, Gal. 5.22, 23. gentlenesse, goodnesse, faith, meeknesse, tempe­rance: The first of these fruits, and the fairest too, even of largest extent, and most lasting, which this tree of life brings forth, is Love, even the love of God above all, and of our neighbour as our selves: This therefore must needs be an infallible touch-stone to try the spirit of truth; from the spirit of error; for the spirit of truth is the very spirit of love; and that first in respect of him­self, being that essentiall love, and love­knot of the Father and the Son: And secondly, in respect of us, being that sacred vinculum, that invisible chain which unites us unto God by faith, which [Page 133] worketh by love, Gal. 5.6. and which unites one to another by charity, peace, amity, the in­separable fruits of a true faith. So that the Spirit of God is vinculum unitatis, both in respect of his person and office; and that 3 wayes: First, he is the bond of u­nity betwixt God and God: Secondly, betwixt God and man: and Thirdly, betwixt man and man: therefore call'd the unity of the Spirit, Eph. 4.3. Ephes. 4.3. The devill on the other side, is of a quite con­trary nature; as being the authour, fau­tor, and fomentor of all division: He divides and separates man from God by sinfulnesse and errour; and man from man by envy, malice, hatred, strife, and variance; therefore is he so well known amongst the vulgar by his cloven foot, the embleme of division.

§ 45 Now our love to God above all, is manifested and expressed by our love to our neighbour, 1 Joh. 4.20. If any man say, I love God, and hateth his Brother, he is a lyar; 1 Joh. 4.20. for he that loveth not his Brother whom he hath seen, how can he love God whom he hath not seen? For, Joh. 14.23, 24 if any man love me (saith the Lord) he will keep my [Page 134]words, and my Father will love him, and we will come unto him, and make our abode with him: And he that loveth me not, kee­peth not my Words; and the Word which you hear, is not mine, but the Fathers which sent me: And what is the Word he means, and so often particularly com­mands, but to love one another? This is my commandement, that ye love one ano­ther, as I have loved you, Joh. 15.12. And this is the fruit he giveth us in charge to bring forth, vers. 16, 17. even to love one another: So that then, where there is malice, hatred, strife, variance, bitter envyings, railings, revilings, &c. for such kinde of persons to lay claim to the Spirit, of unity, is a piece of impudent vanity, and a false suggesti­on, either from their owne corrupt erring spirit, or from the spirit of errour himselfe, the Devil, who is a hater, a reviler, and the accuser of his brethren: Rev. 12.10. And on the other side, where there is peace, love, unity, amity, &c. they are unquestionable marks and tokens of the Spirit of truth and u­nity: Therefore St. John in the fore­cited place, having told us, that hereby know we the Spirit of truth from [Page 135]the spirit of errour; adds immediately, Beloved, let us love one another; 1 Joh. 4.6, 7, 8. for love cometh of God, and every one that loveth is born of God, and knoweth God; and he that loveth not, knoweth not God, for God is love.

§ 46 It would be needlesse to instance in the rest of the fruits of the Spirit, because Love is not onely the first and chiefest of them, even the Mistresse, or rather the Queen of graces, and by the Apostle extoll'd above them all, 1 Cor. 13. but also, because 'tis the summe, brief, abridgement, and epitome of all grace: All the fruits of the Spirit are contained in and derived from this one, as streames from the fountain head; Ʋnde caetera tanquam ex capite exorta, & religata contexuit, saith the Father of the fruits of the Spirit, Aug. as they are reckoned up by the Apo­stle, They all arise from, and are summ'd up in this one; therefore is love the fulfilling of the Law, Rom. 13.10. 'Tis the fulfilling of the Law in three respects:

1. Reductive, in that the whole Law is reducible to this one command of [Page 136]Love; and like Homer's Iliads in a nut­shell, the whole volume of the Law is contained in this short precept, Mat. 22 37, 39, 40. Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy minde, and thy neighbour as thy self.

2. Formaliter, the very essentiall form of our obedience to the Laws of God, being our love to God: That's the very form, life, soul, spirit of a truely holy and acceptable obedience, both in piety towards God, and charity to­wards man, when it proceeds from the love we owe to God himself, and to our neighbour for Gods sake; and therefore is Love also styl'd the end of the Commandement, 1 Tim. 1.5. 1 Tim. 1.5. For, finis in moralibus habet rationem formae, the end why we do this or that moral action is the very essential form of the action done.

3. Effective, obedience is the effect, the issue, the product of our love to God, flowing from it as an effect from the cause; therefore 'tis said as before, Joh. 14.23. If ye love me, ke [...]p my Comman­dements.

Love then is, and needs must be an exact, true, and infallible touch-stone [Page 137]or tryal of the truth of Spirits, since 'tis the chief, the fountain, the abridge­ment of all the fruits thereof.

§ 47 A third rule for the tryal of the Spi­rits, is by the properties of the Spirit of truth, which are observable in the manner of his descension upon the Apo­stles of Christ, recorded Act. 2.2. Act. 2.2. And suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled all the house where they were sitting.

This heavenly wind or breath of the Almighty, wherewith all the Apostles were filled, is exprest here to have four properties.

• 1. 'Twas Sudden,
• 2. Vehement,
• 3. From heaven,
• 4. It filled the place where they they were sitting.

All these are the properties of Gods Spirit, whose motions and inspirations are,

First, sudden, and unexpected, neither admitting of any delayes nor put offs: For, Ambr. nescit tarda molimina Spi [...]itus sanctii gratia.

Secondly, vehement, for the conversion and quite turning over of the soul he blows upon; 2 Cor. 10.4. casting down of strong holds, (the fortifications of sin and Satan) and bringing into subjection every thought that exalts it self.

Thirdly, from heaven, as being the Spirit of God, who dwelleth in the heavens, and to heaven-ward wings and raises the soul which he inspires.

Fourthly, it filled the house where they were sitting: ever tends to the good of the Church, which is the houshold of faith: 1 Pet. 2.5. This heavenly wind never blows, but for the good of Gods houshold; therefore are his people cal­led a spirituall house.

§ 48 By the two first of these qualities, 'twill be a hard matter to distinguish a false spirit from the Spirit of truth: For as it is ordinary and common to every wind, to be both sudden and vehement; so 'tis common to every spirit also, both true and false; nay, commonly false and faigned spirits are more violent and vehement, and make a greater noyse and stir in the world [Page 139]then the true Spirit doth; and there is good reason for it: for the false spirit wanting the native strength and ge­nuine efficacy of the truth to support it, flyes therefore to force and violence, earnest zeal and forwardnesse to bear up in the mindes and good opinions of the world.

For the tryal of spirits then, accor­ding to this rule, we must look upon the two other properties of this divine divine wind, which are not ordinary, and common, and not naturall to that wind which blows in the ayr.

1 First, it came from heaven] Winds do not naturally come from heaven, but out of the caves and hollows of the earth, or out of the middle region of the ayr; neither do they blow desursum, downwards, as this wind did, but la­terally, from one coast or climate to another; but this wind came di­rectly downwards, and de coelo, from heaven it self.

2 Secondly, it filled the house where they were sitting, and no house but that: The wind naturally blows upon all places alike, within its circuit; but this wind blew electively as it were, [Page 140]and by discretion, making choyce of one place onely to blow upon, and no other; so that in both these respects it is manifest it was a wind extraordinary, and supernaturall.

And by these two properties we may try and examine, both the truth of our owne, and of the spirits of others.

1 If first, those desires, opinions, and actions which relate to Religion, be from above, if the ground thereof be fetcht de coelo, from heaven; so that they tend to make us heavenly minded, to wean our hearts from the world, to elevate and raise up our affections to things above, to form and frame our conversations towards heaven: Col. 3.2.

2 If secondly, they keep us within the pale and limits of the Church, if they tend to the general benefit, edification, profit, and good of the houshold of faith; and to the conservation of peace, and love, and unity amongst Christians, we may then be cofident it is the heavenly wind, the divine breath of the Almighty, the holy Spirit of God that inspires them.

1 But if otherwise these motions and opinions that seem religious, be either first grounded upon earthly and worldly [Page 141]respects, have the private aims and in­tentions, either of ambition, vain­glory, and popular applause, as in some, or of worldly profit, benefit, and pre­ferment, as in others; or of hatred, malice, revenge, as in a third sort of men: 2 Or if secondly they tend to di­visions, schisme, separation, debate, va­riance, malice, hatred, envy, &c. If either they smell rank of the world, or taste of any fruits of the flesh, recorded, Gal. 5.19. Now the works of the flesh are manifest, which are these, adultery, fornica­tion, &c. Then this wind surely comes not from heaven, there is nothing in it but what is either naturall, or worse; suggested by the spirit of error: 'Tis ei­ther a revelation of flesh and blood, ari­sing out of the caves and hollows of an earthly minde; or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits: 'Tis not defluxus coeli, a divine breath inspired from heaven, but either exhalatio terrae, a terrene exhalation drawn from the hollows of a corrupt heart; or blast from the spirituall powers of the air, a suggestion of Satan.

The holy Spirit of God, 4. Gen. which in the shape of a dove, the embleme of the Spirit of love, Matt. 3.16. descended upon Christ our Lord; and which afterward both visibly and publickly also came down from heaven, Act. 2. and filled the Apo­stles of Christ extraordinarily and mi­raculously with his heavenly gifts and graces, doth daily descend still upon the members of Christs mysticall body, though not in such a plentiful measure, nor yet after such a visible miraculous manner; yet ordinarily and invisibly in the use of means he comes still, and by his secret celestiall influence, visits, enlightens, and sanctifies the souls of men, in every good thought, in every good motion and pious desire of the soul, in every devout sigh and sor­rowfull grone under the weight and burthen of sinne, in every striving and raising of the soule from under that weight, in every elevation of the soule from the dust and rubbish of worldly vanities, and aspiring towards heaven, in every beam of holy truth, and divine grace, whether relating to piety or charity, the holy Ghost descends [Page 143]from heaven: Thus he daily comes unto us, and thus he will ever come and be with his Church and people, unto the end of the world, Matt. 28.20. according to that promise of our Lord, Matt. 28.20. And loe, I am with you alway even unto the end of the world: He will be with us, if we will be with him, and not neglect the means he hath ordained to be made partakers of his ever blessed pre­sence with us.

§ 49 The means to fetch down this holy Spirit from heaven to sanctifie our souls by his grace here, that he may exalt us to his glory in the heavens hereafter; besides those naturall and morall means for the attainment of spirituall gifts be­fore remembred, which are also dispen­sed from the Spirit of God; the divine means or conveyances of the Spirit, are either,

• 1. Outward,
• 2. Inward.

The outward means are no other but those three essentiall parts of divine worship:

• 1. Holy Prayer,
• 2. The holy Word,
• 3. The Holy Sacraments.

[Page 144]The most holy God commanding us nothing but what are the means and wayes of our own happinesse; viz. the means of grace and sanctification here, as the way to our glorification hereaf­ter: For there is nothing that we poor, frail, mortall dust and ashes can per­form, that may any way add, really add to the glory or happinesse of the most high, most glorious, and ever blessed God: And in that he lays his commands upon us, and enjoyns us severall ways of acknowledging our obedience to him, 'tis of his tender care and respect to us-ward, even for our guidance and direction in the ways of our own feli­city: The laws of God are no other then the rules of mans perfection, even the sacred paths we must tread to attain the pitch of perfection, whereunto we are created, being instampt after the blessed image of our Maker: So that the parts of Gods service commanded, are to us the means of grace and salvation sincerely obeyed.

1. § 50 Holy prayer in all the parts and spe­cies thereof, is a means to fetch down the holy Spirit of God in his gifts and [Page 145]graces: So saith our Lord positively and clearly, Luk. 11.13. Luk. 11.13. If ye being evill know how to give good gifts unto your children, how much more shall your heavenly Father give his holy Spirit to them that ask him? And that we might know what is here meant by the Spirit, St. Matthew records the words of our Lord thus, Matt. 7.11. How much more shall your heavenly Father give good things unto them that ask him? [All good things] being comprised under the name of the Spirit, as the fountain from whence they flow: And Joh. 14.14. Joh. 14.14. If ye shall ask any thing in my name, I will doe it; and presently after he promiseth, as the sum of all that they could ask for, I will pray the Father, and he shall give you another Comforter, even the Spirit of truth, &c. God is in himself the fountain of all perfection; every good and every perfect gift, every divine, celestial, soul-sanctifying grace is in God, as the original, prototype, and grand examplar; as the root from whence the sap of every grace, as the Sun from whence the beam of every gift for illumination is derived unto us; from the holy heavens they must come, Jam. 1.17. for there is their perfect seat and habita­tion; as the Wise man confesseth, Wisd. 9. when he petitioned the God of heaven for the [Page 146]wisdome of the Spirit: And the same means must we use to fetch down both wisdome and the rest of the graces of the Spirit, even by prayer, commanded Jam. 1.5. Prayer is the blessed mean that unites God and man, brings heaven and earth together: 'Tis that golden chain (saith Basil) that ties the gracious ears of God to the hearts and tongues of men: 'Tis the hand which reaches from earth to heaven, and takes forth every good thing out of the Lords treasury: Therefore 'tis said, Matt. 7.7. Matt. 7.7. Ask and ye shall receive, seek and ye shall finde, knock and it shall be opened unto you; so that 'tis also the ring or hammer wherewithall we knock at the gates of heaven, and beg a blessing from the great Lord that dwelleth there: Nay, it is the key of hea­ven, saith Aug. which opens unto us those everlasting dores of glory: 'Tis the blessed engine wherewithall we storm the heavenly Jerusalem, and (as it were) by force and violence make our entrance into the holy City, which is full of wealth and never fading treasures. The Kingdome of heaven (saith our Lord) suf­fers violence, Mat. 11.12. and the violent take it by force: fervent importunate prayers being the scaling ladders; represented by Jacob's [Page 147] ladder, which being set upon the earth, Gen. 28. the top thereof reacheth to the heavens; our severall prayers upon all occasions, wants, and importunities, are as it were the severall rounds of this celestial lad­der, whereupon the desires and affecti­ons of our soules ascend from earth to heaven; and leaving these fraile earthly tabernacles of clay, make their way unto the most high God which sits in the heavens. Or it may be represented by that fiery chariot of Elijah, 2 King. 2.11. wherein he was wrapt from earth to heaven, for so by fervent prayers and devotions are the souls of holy and religious men; they are thereby enwrapt and mount from the earth to have their conversation in hea­ven with God on high; whence they again descend enricht with celestial bles­sings, or with the Spirit of God. This is also further proved by the example of the Apostles, who after they had prayed, the holy Ghost descended on them, Act. 4.31. And when they had prayed, the place was shaken where they assembled together; and they were all filled with the holy Ghost, and they spake the Word of God with boldnesse.

§ 51 The holy Word of God in generall, but the Gospel of Christ in special, in the preaching, or reading, hearing and understanding thereof, is an effectuall means for the obtaining of the Spirit; for all scripture is given by inspiration; 2 Tim. 3.16. they are the very dictates, the breathings of the Spirit upon the souls of men, and are therefore profitable for doctrine, or to teach the truth; for reproof, to con­vince which is false and erroneous; for correction of the negligent and delinquent, and for instruction in righteousnesse to the proficient: Gloss. Lyra. That the man of God, he who is ordained to divine offices, as Timothy was, may be to that end perfected and tho­roughly furnished to every good work, 2 Tim. 3.16. And of the Scriptures in the verse before 'tis said, they are sufficient to make us wise to salvation, viz. being spiritually un­derstood, saith the Interp. Gloss. That they are the means both of our illumi­nation and sanctification, which are the ends of the Spirit, is clear from the prayer of our Lord, Joh. 17.17. Joh. 17.17. Sancti­fie them with thy truth, thy Word is truth: The Word of God is the Word of truth for our illumination, and the Word of grace for our sanctification; and this prayer of our Lord was granted, saith [Page 149] Lyra, in behalf of his Apostles, when the holy Spirit descended on them at the feast of Pentecost: Regeneration, which is the same with sanctification, and to be born of God, and to be born of the Spirit, is ascribed to the Word of God, as the conveyance of the Spirit in this respect; or as the means of our new birth. Jam. 1.18. Jam. 1.18. Joh. 1.17. Of his own will begat he us, by the Word of truth. And Joh. 1.17. The Law was given by Moses, but grace and truth came by Jesus Christ: Now, what else are the gifts of the Spirit, or at least, whereunto do they tend, but to the clear understanding of the truth of God revealed by Jesus Christ, which revela­tions are the sum of his Gospel? & what else are the graces of Gods Spirit, but accumulative, an obedience to this truth, even an obedience to the Gospell of Christ? 1 Cor. 1.24. Hence it is tearmed the power of God, and the wisdom of God. And his Gospel, the law of the Spirit of life, Rom. 8.2. 2 Cor. Rom. 8.2. 2 Cor. 3.6. 3.6. So that the preaching, reading, hea­ring, or in a word, the clearing of this Gospel unto the mindes of men, is the conveyance of the Spirit thereinto: An example whereof, see Act. 10.44. Act. 10.44. Whilest Peter yet spake these words, the words of the Gospel, the holy Ghost fell on them all that heard the Word.

§ 52 The Holy Sacraments, both Baptism and the Supper of the Lord, are effectual means also for the conveyance of the holy Spirit: 'Tis promised upon our Bap­tisme, with repentance, Act. 2.38. Re­pent and be baptized every one of you, Act. 2.38. in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the holy Ghost: And this is also verified from the exam­ple of Christ our head, upon whose baptisme in Jordan, the heavens were opened, and the holy Ghost descended in shape of a dove, and lighted on him, Matt. 3.16. Matt. 3.16. denoting unto us, that by the virtue and power of Baptisme not onely the heavens are opened, Remig. but also the gift of the holy Ghost is received; therefore are we said to be born again of water, and of the holy Ghost, and without that the heavens are shut against us: There is no admission into the celestiall Kingdome. Joh. 3.5. Joh. 3.5. Except a man be born again of water and the holy Ghost he can­not enter into the Kingdome of heaven: The Apostle St. Paul couples both Sacra­ments together, 1 Cor. 12.13. as the conveyances of the Spirit, 1 Cor. 12.13. By one Spirit we are all baptized into one body, and are all made to drink of one Spirit; where we have the Spirit joyned with Baptisme, and [Page 151]with the Lords Supper also; for what else can be meant by drinking of one Spirit, but an allusion to the eating and drinking of the holy body and bloud of our Lord? whereof himself testifies, Joh. Joh. 6.55, 56. 6.55, 56. My flesh is meat indeed, and my blood is drink indeed; He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him; that is, is made partaker of my Spirit, or of my gifts and graces: For in such a spiritual sense we must needs understand the words; except we admit them in the grosse, carnall, and corporall sense of the Romanists: Hence Christ is tearmed by the Apostle, a spiri­tual m [...]at, and a spiritual drink, 1 Cor. 10.3, 1 Cor. 10.3, 4. 4. And they did all eat that same spiritual meat, and did all drink of the same spiritual drink; for they drank of the spiritual rock that followed them, and that rock was Christ: A spiritual meat and a spiritual drink Christ was to the Israelites of old, in those sacramentall Symbols of his presence with them, the Rock and the Manna, and the like he is to us, in those consecrated Elements of his holy Supper, which be­ing rightly administred, and rightly re­ceived, are spiritual food indeed; for we eat and drink the very Spirit of Christ therewithall; that is, are made partakers of his gifts and graces.

§ 53 But how comes it to passe then, that these blessed means of grace, these con­veyances of the Spirit are so often inef­fectuall? Many men do daily pray, of­ten hear and read the Word of God, have been engraffed into the body of Christ by Baptisme, and many times re­ceive the blessed Eucharist, and yet little or no news doe they hear of the Spirit, very little stirrings of the heart, few good motions do they feel within, they are never the better, nor a whit the more enricht, either with spiritual gifts or graces, for the use of these means: The cause whereof is the hardnesse of mans heart, which receives not the impressi­ons of the Spirit; the corruption of mans nature, which quenches the sacred fires of Piety and Charity, before they be well inkindled in the soul; the exor­bitant and unruly lusts of the flesh, and of the world, which resist the good motions, lustings, and strivings of the Spirit of God. Intus existens prohibet ali­enum; when the fruits of the flesh have overgrown the soul, there's no room for the fruits of the Spirit to take roo­ting there: These two kindes of fruits cannot grow both in one heart, but the [Page 153]one will choak, overgrow, and destroy the other.

To this outward means of grace then, and of the Spirit, the inward qualifica­tions, the infitting of the soul to receive the impressions of the Spirit must be ad­ded; Actus activorum in patiente disposito; as the Patient is disposed and fitted to be wrought upon, accordingly so is the power and efficacy of the Agent; so that according as the hearts of men are more or lesse perspicable and plyable to the impressions of the Spirit, accordingly so are his workings and inspirations upon the heart.

The holy Spirit is compared in Scrip­ture to water, Joh. 7.38, 39. and as the water is of a dif­fusive nature, and knows no bounds but as 'tis limited by the channel or vessel that holds it; so the Spirit is in himself of a spreading quality, and is onely straitened by the narrownesse of the hearts whereinto he flows, as 2 Cor. 6.12. 2 Cor. 6.12. Ye are not straitened in us, that is, in our Ministery, we preach abundance of grace unto you; but you are straitened in your own bowels, through the hardnesse of our hearts, being not capable of the graces of the Spirit.

And the heart is made soft and pli­able for the impressions of the Spirit, by repentance and mortification: the good seed of Gods Spirit will not take root amongst the thornes of impiety: there­fore saith the Lord, Jer. 4.4. Jer. 4.4. Break up the fallow ground of your hearts, and sow not amongst thornes, be circumcised to the Lord, and take away the foreskin of your hearts, (that is) hardnesse of your hearts, Deut. 10.16. Deut. 10.16. cald also the circumcision of the Spirit, Act. 2.29. because it makes way for the Spirit; Col. 2.11. and Col. 2.11. A circum­cision made without hands: even the putting off the sinfull body of the flesh, meaning the sinfull crop of fleshly lusts, which infest and infect the soul, of these the soul must be disarayed and devested by re­pentance and mortification; Rom. 8.13, 14 Romans 8.13, 14. If ye live after the flesh, &c. The coherence of which verses imply, before we can be led by the Spirit of God, we must mortifie the deeds of the flesh, be­fore she can be cloathed with the splendid garments of the Spirit of grace. In vain is it to pray unto God for any spirituall grace or mercy while we continue in our sins, for God heareth not sinners, Joh. 9.31. In vain to hear or read the Go­spell [Page 155]of grace, Eph. 6.15 except our feet be shod with the preparation of repentance, whereby we forsake our sins. Therefore before the Gospell it self was published, this was first proclaimed both by Christ and his forerunner, Repent, Mat. 3.2. & 4.17. 1 Cor. 11.28. for the king­dome of God is at hand: In vain to partici­pate of those mysteries of our salvation, the body and bloud of our Lord, till first by self-examination we have cast out the venome of our sinfull doings by repentance and stedfast purposes of amendment. In a word, it is our sins un­repented that make void and ineffectuall all the blessed means of Grace and of the Spirit; 1 Thess. 5.19. Ephes. 4.30. by those it is we quench the Spi­rit, we grieve the Spirit, we resist the Spirit, we provoke the Spirit, and poyson the blessed nature of life; so that all the conveyances of the Spirit are barren and unfruitfull whilest they reflect upon hardened and impenitent hearts. See therefore repentance enjoyned as to the receiving of the holy Ghost, Act. 2.38. & 8.19. And I would to God that all who pretend to the holy Spirit of God, or to any the fruits and graces of the Spirit, would first learn before they make their boast of the Spirit; truly to repent them of their sins, and [Page 156]to root out of the ground of their hearts all the fruits of the flesh, Gal. 5.19, 20, 21. which are, adul­tery, fornication, uncleannesse, lasciviousnesse, idolatry, witchcraft, hatred, variance, emula­tion, wrath, strife, seditions, heresies, envyings, murthers, drunkennesse, revellings, &c. When these, all of these sinfull fruits are extir­pated out of the ground of the heart, there may be then some hopes, that our prayers and other divine acts and offices performed in the sincerity of our souls, may prevail with God for the direction and comfort of his Spirit of grace and truth.

God, which hast taught the hearts of thy faithfull people, by the sending to them the light of thy holy Spirit; grant us by the same Spirit to have a right judgement in all things, and evermore to rejoyce in his holy comfort, through the merits of Jesus Christ our Saviour, who liveth and reigneth with thee in the unity of the same Spirit, one God, world without end, Amen.

From Borwick in Lancashire, Decemb. 1. 1653.