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 Vnity 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 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 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 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 flammaque 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 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 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 'T is 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 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
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. 'T was 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 Spiâ—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 't will 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 't is 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 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 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 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 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 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 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 But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have the private aims and intentions either of ambition vain-glory 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 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 'T is 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 'T is 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 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 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 't is 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 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 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 'T is that golden chain saith Basil that ties the gracious ears of God to the hearts and tongues of men 'T is the hand which reaches from earth to heaven and takes forth every good thing out of the Lords treasury Therefore 't is 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 't is 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 'T is 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 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 't is 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 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
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 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. To tempt the good Spirit of God 2. To be exposed and laid open to seducing spirits 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 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 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 not been Vincent semper ubique 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 nefasque 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. To divide separate and break men into sects factions and parties that they might so clash together to the ruine of each other 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 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 'T is 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 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. To allure men to overlook and neglect themselves and the amendment of their own faults and amisses 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