that are come from beyond Sea to Preach to our Assemblies to revile and raile against Protestant Ministers to vent Errors and Heresies to the reproach and dishonour of the Protestant Religion To furnish all sort of men and scratch their itching eares with an heap of teachers for they will not abide called officers or sound Doctrine 1 Tim. 4. as the adulteress too often pleaseth the unchast Husband more then the beautiful yoke-fellow as Witches and Wizzards are merry at their diabolical fancied Feast as though they did eat and drink the most pleasant and wholesome meats and drinks How strangely did Satan fill the heart of Hacket Copinger and Arthington whose story you may read in Camdens Elizabetha as well as see the like in very many now adays To promote those sins that in opposition to the sins of the world and the sins of the flesh are properly and purely Sathanical viz. Errors Heresies Seduction for Satan is not a drunkard adulterer a swearer or a covetous person but a lyer seducer that abode not in the truth to disturb the unity and peace of our Congregations whilest almost every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an absurd man out of his place 2 Thes 3.2 multitudes of souls perverted very few saved a good Protestant of the old stamp whether conformable or non-conformable is worth a thousand of these new Saints Finally I have heard an ignorant one distempered in brain and overcome with melancholy speak excellently of the most divine and deep Mysteries of Religion and Doctor Merick Causabone indeavors to shew how this may be done by natural causes and we read that the Anabaptists in Munster having made a Law that all the Citizens should bring their goods into a common stock there were Maids amongst them could tell how much every man had left at home like as Paul did discern Ananias and Saphirah It is easie to guesse who taught them Little did Peter a pious and eminent Apostle think that he acted Satans part till Christ discerned and discovered Satan Mat. 16. CHAP. VIII Of the witnessing Spirit mentioned Rom. 8.16 EVery matter of worth and weight is to be transacted before and proved by two sufficient witnesses unus testis nullus testis In the mouth of two or three witnesses shall every word be established the Apostle produceth here two witnesses of our Adoption Son-ship which is a thing of very great consequence and concernment our Spirit and Gods Spirit and these witnesses depose point blank we cry Abba Father vers 15. and this is not a false cry but a true cry and the Spirit it self beareth witness together with our Spirit that it is so the Spirit as we use to say by way of excellency the Bible the Scripture the eminent excellent Spirit Infinite Eternal Spirit a wit-witness of greater authority evidence and credit After the reading of these and other words of Scripture it is unnecessary as well as it is beyond my purpose to prove that the Spirit doth witness that we are all the children of God I shall only enquire into the manner how the Spirit of God witnesseth And first it must be granted that the witness-bearing of the Spirit here mentioned is spoken of not as a peculiar priviledge of two or three or a few eminent Saints but as the general or usual priviledge of all the Saints of God which are led by the Spirit are the children Heirs of God and joynt Heirs with Christ and how this witness is born I shall endeavour to shew 1. Negatively 2. Affirmatively Negatively First not by outward voice as of Christ Mat. 3. ult Mat. 17.5 which voyce saith the Apostle Peter was heard of many 2. Pet. 1.18.19 this witness is inward and secret it is hidden Manna Rev. 2.17 which no man knows but he that receiveth it As Satan can suggest thoughts into the soul which no by-stander can see So can the Spirit of God set his privy seal upon the soul and none discern but the spirit of a man in him 2ly The Spirit of God doth not use the Ministry of Angels though Christs his Sonship was proclaimed by such Heavenly Heralds Luk. 1.30 31 32. Luk. 2.9.13 3ly The Spirit of God doth not witness our Adoption by immediate Revelation and Inspiration Jesus Christ indeed received not the Spirit by measure Ioh. 3.34 The fulness of the Godhead dwelt in him bodily Col. 2.9 and the Prophets and Apostles were in their measure so inspired 2 Pet. 1. ult by virtue of which Inspiration that which was not Canonical before was so aâ—ter and new Truths and Tenets were to be received and beleeved But now we may say are all Apostles are all Prophets Yea are there now any Apostles any Prophets so inspired 4ly The Spirit of God doth not witness our Sonship in such dark and dubious phrases as Apollos Oracles used to be delivered in but there is such certainty and clearness in this Testimony that it doth either altogether or in a great measure suspend and silence doubts and distrusts he that sees the Sun knows it is bright and light he that tastes honey knows it is sweet and he that tastes the hidden Manna and hears this Testimony is fully perswaded and satisfied by it Rom. 8.38 5ly The Spirit of God doth not witness to all men that they are the children of God there are multitudes myriads of men that never heard it when we speak of it to them we are as it were Barbarians to them this high Language of Canaan is an unknown Tongue to them for they must be the children of God by Adoption indeed before they be witnessed to be so prius est predicare de esse quam de cognosci Yea the Elect of God have it not before conversion nor usually in the first act of conversion then they lye under the spirit of bondage v. 15. and are in the pangs of the new Birth nor always afterward for the Testimony is not de esse but de bene esse of a Christian not their Diet but their Banquet not common food but a Cordial a witness the most punctual faithful witness doth but speak when there is need and occasion he witnesseth not alway but for always Secondly Affirmatively The Spirit of God I conceive doth witness all or at least some of these ways First He doth attest Scripture truths unto the soul saying the same in the breast of the beleever that it saith in the Bible by irradiating those truths he making the the light of Gods word brighter and illuminating the eyes of the soul he makes the sight better so that the divine Authority Infallibility and Majesty of the Word of God doth appear I shall instance in two sweet and comfortable Scripture truths Blessed are they that hunger and thirst after righteousness Mat. 5.6 which seems to be the minimum quod sic the lowest least degree of saving faith and Come to me I will give rest to them that are weary and heavy laden Mat. 11.28
which seems to be the lowest degree of true repentance The Spirit of God saith to the soul these are true words I writ them do own them and will maintain them and so he sets his Seal to these truths as the soul by receiving and beleiving Gods Testimony sets to her Seal also Ioh. 3.33 2ly He owns the graces that are in beleivers to be his work as he doth own the Scripture to be his word as he doth attest fidem quae creditur the Doctrine the Object of faith so he doth attest fidem quae creditur the infused habit or grace of faith some Officers in Corporations and other Towns do seal Cloth Lether c. to witness thereby that what they seal is truly made rightly drest or of due length c. So the Spirit of God when we beleeve doth seal us Ephes 1.13 saying as it were this is true faith a lively faith firmly fastened on the word of God so I might say of Hope Love Repentance c. for the Spirit of God doth not only freely give us the things of God but also giveth us to know them 1 Cor. 2.10.12 he telleth which graces are genuine and which are spurious which are real and which are counterfeit he that teacheth us to know what we do beleeve and that we do beleeve love hope repent c. 3ly He makes application of the promises to the soul thy name and mine are not in the Scripture What an huge Volumne would the Bible be if every Saints name that have been are or shall be were written in it God hath wise and good ends why this is not done it is enough that particulars must needs be included in the general but Gods people especially at some times are unapt and unable to make particular application of the promises therefore God by his Spirit which is also called his finger Mat. 12.28 with Luk. 11.20 points at thee or me when he is a Spirit of conviction or of bondage as sometimes he is Ioh. 16.9 Rom. 8.15 or witnesseth against us then he puts our name into the threatnings which in the word indefinitely or generally spoken as cursed is every one that continueth not in all things written in the Law to do them Gal. 3.10 if you live after the flesh you shall dye Rom. 8. and saith as Nathan to David thou art the man that the soul cannot shift or shuffle off conviction or terror but when it will witness for a man then it puts its name in the promises as thus thou Peter Andrew Thomas Bartholomew confessing and forsaking thy sin shall find mercy Prov. 28.13 1 Ioh. 1.9 When God by his Spirit as by his hand takes hold on us and saith Thou art mine and I am thine and the soul by the hand of faith takes hold on God and saith likewise Cant. 6.3 then there is a comfortable marriage made by joyning of hands 4. He doth from these raise up much consolation in the soul and therefore is fitly called the comforter Ioh. 16.7 And the Kingdom of God is in righteousness and peace and joy in the Holy Ghost Rom. 14.17 The certainty and assurance of our salvation doth arise from this or such a like Syllogisme He that believeth shall be saved But thou believest Therefore thou shalt be saved The first Act of the Holy Ghost doth seale the major or first proposition The second Act doth seale the minor or second proposition The thir addeth further assurance and evidence then that which is inferred from the premisses The fourth doth raise us up to the joy of this salvation Psal 51.12 But because there are many pretenders to the witness of the Spirit that have neither part nor lot in this business for their heart is not right in the sight of God and as many said here is Christ and there is Christ when he was neither here nor there so many professe they have the Spirit which have it not These are they that separate themselves sensual having not the Spirit Jude v. 19. Schismatical persons which say I am of Paul I of Apollo and I of Cephas c. may think themselves spiritual but they are therein Carnal and walk as men I Cor. 3.1 2. whether there be an immediate witnes of the Spirit given by God in some cases I need not nor will I now dispute for these words speak only of such a witness of the Spirit as together with the leading of the Spirit is common to all the Sons of God and this I believe I may truly say 1. The Holy Spirit doth ordinarily if not alway witness with our spirits mediately by the fruits effects and gracious operations thereof or else to what end are marks and signs set down in Scripture and we commanded to try our selves by them 1 Ioh. 3.14 2 Cor. 13.5 Gal. 6.2 3. 2. The Spirit of God in the brest of the believer and the Spirit of God in the Bible are the same Spirit of truth and therefore the Spirit of God will not speak peace to the wicked Isa 57.21 or witness them to be the Sons of God which by their pride lying cruelty treachery or allowing themselves in sin declare themselves to be of their father the Devill Ioh. 8.44 1 Ioh. 3.8 So it doth not condemn the generation of the just which are weary and heavy laden do hunger and thirst after righteousnesse 3. The Spirit of God witnesseth in ordinances or at least not without them not in the neglect and contempt of them God indeed doth not tye his own hand but ours God can feed with Manna but will not when men may plough and sow How the Spirit of God doth make use of holy Ordinances we have heard before those that think themselves above ordinances are indeed much below them 4. There is ordinarily a spirit of bondage antecedent to the spirit of adoption v. 15 16. it first convinceth of sin then of righteousnesse Ioh. 16.9 5. The witnessing Spirit is a working spirit a spirit of sanctification Rom. 1.4 5. canst thou find the work of the spirit or at least some prints and parcels of that work A few grapes saith Dr. Sibbs discover a tree to be a Vine not a Thorn and truth of one grace doth evidence truth of all graces it is a golden chain God hath linked them together let none put them asunder 6. They onely have the witnesse of the spirit that are led by and walk after the spirit vers 1.14 Now these words do import both their having and acting of spiritual life Dead things may be drawn but cannot in propriety of speech be said to be led or to walk 2. They import motion a continued motion after some thing that goes before 3. A willing motion when the soul is not haled hurried or violently forced but they are led I cannot enlarge CHAP. IX Of the continuance of the Ministerial Spirit and Office in all ages on Isa 66.21 THese words are a gracious Gospel promise in which the Lord
THE HOLY GHOST ON THE BENCH OTHER SPIRITS AT THE BAR Or the Judgment of the Holy Spirit of God upon the Spirits of the Times Recorded in Holy Writ And Reported by Richard Hollinworth Mancuniens London Printed by J. M. for Luke Fawn and are to be sold at his Shop at the Signe of the Parrot in Pauls-Churchyard 1656. To the Reader Gentle Reader IF thou beest Pious and Prudent and lovest Gods truth and the Churches Purity and Peace This plain Piece will not be unacceptable to thee The Subject is seasonable and suitable enough and I have endeavoured to handle it so far as I meddle with it solidly satisfactorily and also succictly omitting Illustrations Illations yea and Applications also that thou mightest have much fruit in a few small Leaves and not read long for a little If the Doctrine be sound I shall leave thee to make the use My desire and design is the suppression of sin and wickedness and whereas wickedness according as one or other of the three enemies of our salvation is predominant is either fleshly as Adultery Fornication Gluttony Drunkenness Or wordly as Covetousness injustice oppression extortion Or Divelish as Schism Heresie Blasphemy Contempt of Magistracy Ministery and other Ordinances of God The first of which was too much indulged in former times and the third to say nothing of the second is as much indulged in these times I am not now to fight against flesh and blood but against the spiritual evils of the times which are both sins and judgments and shew both mans wickedness and Gods wrath and are to say no more as leavening Matt. 16.6.11 12. Gal. 5.9 Antichristian 1 Ioh. 2.22 and 4.3 and 2 Ep. Ioh. v. 7. Sathanical Ioh. 8.44 1 King 22.22 1 Tim. 4.1 2. Act. 13.10 2 Tim. 3.8 as prophaneness is though now more practised Preached and pleaded for then formerly I am not able to encounter with them my self alone when these enemies come in like a flood the Spirit of the Lord shall lift up a Standard against them I desire not to speak any thing my self but to hear what the Spirit saith unto the Churches and to report what judgment he gives as he hath left it on Record in holy Scripture in which are written the great things of the Law and the gracious glorious things of the Gospel O let them not be accounted a small thing The ensuing Tract doth represent that the holy Ghost doth as it were cite or summon and cause several spirits to be apprehended and brought to Tryal and that he sets down certain distinctive Signes and Symptomes of the Spirit of God and other Spirits And Lastly That he doth examine and determine some particular cases brought before him concerning the Spirit of Prayer the Spirit of Prophesie the witnesing Spirit the Ministerial and Anti-ministerial Spirit And when this Treatise hath made this representation it gives up the Ghost It hath been my hearts desire and Prayer that I might represent these judicial proceedings aright It is my hearts desire and prayer that thou mayest receive them aright And that the high and holy Spirit of God may be with thy Spirit and with the Spirits of all Saints and particularly with the spirit of him who is the least of all Saints Manchester March 1. 1655 6 R. H. An Epistle Good Reader I Cannot conceal the contentment that I took in this little but judicious Treatise when it was brought to me for perusal The communications of Gods Spirit are made matter of scorn by some and by others a meer pretence what more usual now then for fanaticall persons to pretend to a peculiarity of the Spirit as the filthy Gnosticks in the primitive times gave out that all others were carnal they only were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritual men as having a special presence of the Spirit in them Vide Iraeneum Lib. 5. to adversus heresis cap. 11. passim alibi and therefore their pride is supposed to be taxed by the Apostle Jude vers 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensual not having the Spirit that is by their bruitish practises they plainly shewed they had least of that Spirit to which they did pretend Tertullian when he turned Montanist wrot a Book Adversus Psychicos against the carnal or animal men intending thereby the Orthodox But this is not all how often do such kind of persons father the Brats of their own carnal hearts upon the Holy Ghost and intitle the suggestions of the Devil that evil spirit to the impulsions of that holy Spirit of promise by whom we are sealed to the day of Redemption Therefore it much concerneth the Ministers of the Gospel to vindicate the honour of God and to put people upon trying the Spirits and in a matter of such concernment to give them the best light they can You will bear with me a little in my folly for uch I account it to be to acquaint the world with the course of my private Ministery and indeed bear with me 2 Cor. 11.1 whilest I tell you that considering the necessity of the present times wherein some deny the Personality and God-head of the Spirit others counterfeit his Presence and Operations and many mishapen and monstruous conceits are obtruded upon the world concerning both I thought I could not better serve the present truth and accomplish the ends of my Ministery than by clearing up the whole Doctrine of the Spirit as touching his Godhead and Personality His Effusion first upon Christ as the Head sensibly at his Baptism Mat. 3. On the Apostles as the chief Agents and Factors for his Kingdom on the day of Penticost Act. 2. Then upon all Beleivers till his second comming especially on the Ministers of the Gospel who are ordinarily presumed to have a more plentiful measure of the Spirit according to that place which they sustain in the body Next my work was to state the manner of his Presence the quality of his Operations in Inlightning Sanctifying Witnessing Comforting Strengthning Quickning awakening thoughts of and desires after our blessedness in Heaven more especially the influence of the Spirit upon the duties of Prayer and Preaching And after all this I took occasion to speak of resisting grieving and quenching the Spirit on the one side and of gratifying and glorifying the Spirit on the other in all which discourses I mainly intended a Direction to Christians to guide them in the tryal of Spirits and whilest I was considering of making this work more publiquely useful how happily am I prevented by the pains of this Godly Learned and judicious Authour who hath treated of the same things almost in the same Method and that in such a succinct and strengthy way that if thou complain of any thing it will be of want of Words not of Matter so Much being spoken in so Little a compass for my part I cannot but profess my joy That the Lord hath inclined the heart of such an able person to such an Argument Now
the Scriptures found that Pauls Doctrine was sound And the Church of Ephesus having tryed the false Apostles and found them lyars need not try the same Persons and Doctrines over again Acts 17. Rev. 2. Also some Spirits lie not in our way and we are not to go out of Gods way to find out matters of tryal for then we should needlesly rush into many temptations and spend all the daies of our short life in enquierie and examination of the several dreams and dotages of Pagans Turks Jews Papists Hereticks and Schsmaticks of several sorts instead of growing in grace and the knowledg of Christ Crucified and abounding in the fruits of righteousness Tryal necessarily supposeth some Rule by which the Tryal must be made and no righter or surer Rule imaginable then the Word of God and if they speak not according to this Word it is because there is no light in them Isai 8.20 whatsoever they boast of light in them their light is darkness this is the Rule and Square of our walking Gal. 6.16 and must judge us at the last day Ioh. 12.48 Rev. 20 12. God the Author of the holy Scripture is the Supream Law-giver and Judge the Maker and Expounder of the Law Isai 33.22 Jam. 4.12 This holy men writ being inspired by the Holy Eternal Infallible Spirit 2 Pet. 1. ult and and none knows the mind of God better then the Spirit of God 1 Cor. 2.11 To the Spirit speaking in Scripture all created spirits are to be subject Pauls Doctrine though an Apostle was tryed by this Rule Act. 17.11 Though the Scripture cannot do all the parts of a Judge because it neither speaketh with the voice of a man nor doth it or can it examine or determine matters of fact as whether Arius denyed the God-head of Christ or no yet it is said to speak Ioh. 7.42 and doth judge controversies as a Writing Hos 8.12 a mans Will and Testament Heb. 9.15 a Chartey a Letter a Law doth speak and we may understand a mans mind by his writing as well as if we heard him speak and may better preserve yea more and longer ponder upon a writing then upon words only I shall adde this hereunto by way of Caution That when I speak of the Spirits being or dwelling in a Saint I mean not an essential or personal in-being or in-dwelling of the Spirit as he is God or the third Person of the Holy Trinity God is said to dwell in us 2 Cor. 6.16 and we are the Templers and Habitations of God 1 Cor. 3.16 17. and Christ is not only given for us but to us Isa 9 6. comes in to us Rev. 3.20 is in us Ioh. 17.23 liveth in us Gal. 2.20 dwelleth in our hearts Ephes 3.16 17. as well as the holy Spirit of God Yet me thinks it is strange to say that the Father Son and Holy Ghost do dwell personally in the Saints for whereas each Person is both indivisible and omnipresent this seems both to divide and limit them to say that any of them is personally here or there in Peter Paul or other Saints and not in intermediate places and there is a generation of men now a daies that upon this account would confound and and equalize the Creator and creature the Eternal God Father Son and Spirit with mortal yea miserable men If the evil Spirit though finite and limitted may act and rule in the children of disobedience 1 Ioh. 4.4 Eph. 2.2 and may be said to keep the house Luk. 11.21 though he do not inhabit personally in them much more may the Infinite and Eternal Spirit without such personal inhabitation act and rule in Beleevers Besides this Scripture phrase of in-being and in-dwelling doth import only inwardness meer relation and close union Ioh. 17.22 23. Hence God is said to be in Christ as well as Christ in God Ioh. 17.21 and Saints are as well said to be in and to dwell in Christ Rom. 8.1 Ioh. 6.56 and to be in the Spirit Rom. 8.9 As Christ or the holy Spirit are said to be or dwell in them and therefore this phrase doth no more evince personal inhabitation on the one side then one the other It may be granted that the Spirit of God being the last of all the three Persons in order both of subsisting and working doth come lower and neerer to us and more immediately close with our spirits then the Father or the Son for what the Father or the Son do act andinfluence upon the soul is mediately by the holy Ghost and God by the Spirit on his part doth take hold on us Ezek. 11.19 and we are the Habitations of God through the Spirit Ephes 2.21 22. as we by faith on our part lay hold on Christ Ioh. 1.12 And he dwelleth in our hearts by faith Eph. 3.17 and it must of necessity be granted that the Spirit by a Metonymy may be said to dwell in us when we dwell in love 1 Ioh. 4.16 and the truth dwelleth in us 2 Ep. Ioh. v. 2. When we partake of his Gifts and Graces though these be not the Spirit it self for the Scripture doth manifestly distinguish them from it saying there are diversities of Gifts and but one spirit and that these are but the Gifts Fruits and operations of that one spirit 1 Cor. 12.4 to 14. Gal. 5.22 as when we say the Sun comes into an house we mean not the body of the Sun for that abides in its own Orb but the Beams of it so the Apostle makes the Word of Christ dwelling in us richly in all wisdom teaching and admonishing one another in Psalms c. to be the same with being filled with the spirit Col. 3.16 with Eph. 5.18 19. Yea even Bezaleel because God had made him a good workman in blue Purple c. is said to be filled with the Spirit of God Ex. 31.2 3 4 5. And there is a stronger and higher reason why a good Christian because of such gracious impressions of Gods Spirit on his soul should be said to be filled with the Spirit Lastly it is not to be denyed but there are several actings of the Spirit in on and with thy soul distinct from yea and subsequent to his working of grace in it viz. those Acts whereby he doth support assist co-operate and comfort bear witness with our spirits and seal to the day of Redemption Rom. 8.16 Eph. 1.13 and 4.30 which notwithstanding come short of proving the Spirits personal In-being or In-dwelling in us as hath been shewed CHAP. II. Of the Properties of the Spirit of God with the vindication of them from common mistakes THe First unquestionable Property of the Spirit of God is that it is good Psal 143.10 not only Metaphysically so the Devils are good because they are beings but morally He is the Holy Ghost or Spirit the Spirit of holiness Rom. 1.4 and his Motions are good and holy and never evil but Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one wickedness
an Enlivening Spirit Thirdly an Enlarging Spirit First He is a Spirit of Light enlightening the person discovering our needs necessities our dangers and duties our cases and cures he shews us our sins our selves and the means of our Salvation Ioh. 16.9 and consequently what we should pray for Secondly He is the Spirit of Life enlivening a man Rom. 8.2 When God made man he breathed into his Body the Breath of Life and when a man is converted the Spirit of Life is breathed into the soul as the body without the soul is dead so the soul without this Spirit of Life is dead also A man that marries an Inheretrix is Tenant by the Curtesie of England if he beget a Son which is born and cries it is much presumed that if there be life there will be crying The Spirit of grace is the Spirit of Supplication Zach. 12.10 Paul a new born Babe falls a crying Act. 9.11 without life there can be no crying Thirdly He is the Spirit of Liberty and not of Liberty only but of Adoption also enlarging the soul with faith and love to God Rom. 8.15 only Sons can call God father Christ in his Prayer called God Father six or seven times Ioh. 17. This Fatherhood is a good foundation of Faith and Prayer Christ taught us to call God our Father children cry Dad and Mam. I shall now come to those Acts of the Spirit that are nearer to and have more influence upon the Prayer Which are these First The Spirit of God doth invite excite us to pray as Satan suggests evil motions to hinder it so the Spirit of God suggests good motions Rev. 22.19 The Spirit saith venite oremus come let us pray Secondly The Spirit of God doth discover to us our present wants and needs that we which of our selves know not what to pray for may know what to pray for Rom. 8.26 Thirdly The Spirit brings to our remembrance the savory and suitable phrases and passages of holy Writ especially the precious Promises which are most pertinent are brought to our minds and memories by this Spirit of Promise Ioh. 14.26 Eph. 1.13 Promises and Prayers are like figure 6. and of 9. the very same figure only the Promises like the figure of 9. do bend downward and Prayers like the figure of 6. do point upward Fourthly He excites corroborates and strengthens the graces of prayer faith hope and love c. That they lye not as sparks under the ashes he fills the Sails of the soul with a fair wind and carries it with a full sail Heb. 10.12 as Satan filled the heart of Ananias and Saphira to lye so he fills the hearts of the Saints to cry Our hearts saith one are dead and dull and lye like a Log in a Ditch and though we toil and tug with them we cannot lift them up but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he enlivens our graces and raises up our souls Rom. 8.26 Fiftly He enlargeth our affections in prayer with sighs and groans that cannot be uttered in words or phrases as one who is so sore burden'd oppressed and grieved that he cannot express it Rom. 8 26. Sixtly It teacheth us to take care and make conscience that now especially in Prayer we offend not in our tongue Psal 39.1 It restrains that petulancy and extravagancy of words and wit great swelling words of vanity vain bablings idle repetitions c. and so far as the Spirit doth assist us in our words he teacheth us to pray in the words of truth and soberness CHAP. VI. Shewing the difference between the Spirit of Grace and Supplication and the common gift of Prayer THe help of the Spirit of God is not in all alike some have only a common gift of Prayer such are as canting Beggers which by use and custome have got an artificial trade of begging such were the cunning women in Iewry and the like in Ireland that have Lachrimas venales Tears to sell and others have a special gift or grace of Prayer and though even the common gift be from the holy Ghost 1 Cor. 12.3 Yet I shall crave leave thus to distinguish these works by calling the first of them the gift of Prayer and the second I shall call as Zachary calls it Zach. 12.10 The Spirit of Prayer And thus they differ First Hypocrites may have the gift of Prayer as well as the gift of Prophecying Mat. 7.22 so had Iudas but only the Saints have the Spirit of Prayer Rom. 8.26 27. Secondly Possibly all Saints have not the gift of Prayer or skill to conceive and compose a Prayer suitable to their several occasions as Children or Babes in Christ but all Saints have the Spirit of Prayer Rom. 8.15 Thirdly The gift of Prayer is only exercised in vocal Prayer and that in conceived Prayer too but the Spirit of Prayer may be found in silent Ejaculations as in Nehemiah Ch. 2.4 and Hannah whose words were not heard and Eli supposed she had been drunk but she was full of the Spirit of God as they were Act. 2. Yea though a word be not uttered Ex. 14. 15. the heart hath a tongue that God can hear Jesus Christ prayed the same words thrice though he had not the Spirit by measure and he exercised the Spirit of Prayer as much or more the last time then the first So we may sing Davids Psalms in the spirit 2 Chron. 29.30 Hence it also follows that Tyrants may rob us of the exercise of the gift of Prayer but not of the Spirit of Prayer the tongue of the Spirit cannot be cut out when a man cannot speak the Spirit may pray Fourthly They that have the gift of Prayer they have apt expressions outward enlargements they court God and complement with him profess more then is true and promise more then they mind to perform they draw nigh to God with their mouth Matth. 15.8 But they that have the Spirit of Prayer have sometimes yea at all times when their Spirit is lively deep impressions upon their heart devout affections soul inlargements sighs and groans of the soul are the life and soul of Prayer sighs and sobs grieving and groaning are good Rhetorick in the Closet between God and us their affections are too big for their expressions Rom. 8.26 27. words are but the outside of Prayer Fiftly The gift of Prayer is only or chiefly of use when we joyn with others the Spirit of Prayer is of as much use when we are alone Sixtly The gift of Prayer is apt to puff men up with pride because he can pray better then others it makes men censorious and contemptuous of others saying or thinking at least I am not as this Publican Luk. 18.11 or stand by thy self I am more holy then thou Isa 65.5 But the Spirit of Prayer doth shew men so much of their own wants and weaknesses that they are ashamed of themselves that they are humble mean in their own eyes and prefer others before themselves the one is
easily taken notice of by men and hath the praise of men but the Spirit of Prayer is only known to him that searcheth the hearts Rom. 8. 26 27. Could we discern who hath the Spirit of Prayer we might discern who is the Child of God the Father hath compassion on his sick Child though it cannot speak articulately nor speak at all but only sighs groans looks upon his Father and then his Bowels yearn Seventhly Our living in known sins and loving them may possibly not hinder the gift of Prayer but it cannot but damp the Spirit of Prayer true our sins may meritoriously deprive us of all gifts yea common gifts but sin is not so diametrically opposite to gifts as it is to grace and the Spirit of Prayer for the Spirit of Supplication is also the Spirit of Sanctification Rom. 1.4 the Spirit of grace Zach. 12.10 A little Box with Civet in it will smell long of it afterward Prayer is a conference with God a company keeping with him and every man is better by that company and conference He that refrains not sin may be said to restrain Prayer from God Iob 15.4 Supplication will either subdue sin or sin will cause Prayer to cease either Prayer it self or at least the spiritual performance of it Eightly He that hath only the gift of Prayer may make frequent mention and have some general minding of Jesus Christ But he that hath the grace of Prayer lays all his weight and leans only upon the Lord Jesus in whose Name only he hopes to be heard Ninthly The one is satisfied with the performance of the duty and resteth in the work done especially if he have the praise of men the other is not satisfied with any thing on this side Grace and the Love and Favour of God Lastly To omit more particulars every certain sign of Faith Hope Love or other the sanctifying or saving Graces of Gods Spirit is a sufficient Character of the Spirit of Prayer as it is distinguished from the common gift of Prayer I have been the more careful to shew this difference because some mens gifts in Prayer have been such a snare to some well minded weak souls that they presently thereupon deemed them to be Saints yea and greedily embraced their errors and wicked practises CHAP. VII Of the Spirit of Prophecy mentioned Act. 2.17 18. THE Lord here promiseth a plentiful powerful and withal a prudent effusion of his Spirit for he saith he will not only drop but pour and yet not all my Spirit but of my Spirit on all flesh men of all Nations Gentiles as well as Jews men of all conditions sons or servants men of all ages old or young persons of both Sexes sons or daughters and that they shall Prophecy Now Prophecying frequently in holy Scripture and probably in this place is a speaking to men to edification and exbortation and comfort 1 Cor. 14.3 The Sum and Substance of their Speech for the matter thereof was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the great things of God vers 11. Probably such great things as the blessed Virgin did praise God for viz. the Incarnation Conception Nativity of the Lord Jesus Luk. 1.49 and also the Innocency Miracles Death Passion Resurrection Ascension of the Lord Jesus who is called wonderful Isa 9.6 As for this Sermon of Peter it is not recorded for an Epitomie of what they spake but an Apologie and Justification of their persons from that base imputation of drunkenness and also of their Doctrine from Falsehood and Novelty by proving it by the old Testament Visions and Dreams being both of them divine representations of things to men do thus differ Dreams are to a man when asleep Visions are representations of things to the eye either of the mind or body when awake Dreams Visions are but dimmer darker representations of Gods mind God did speak more freely clearly friendly familiarly to Moses Numb 12.6 7 8. And now in these last days he hath spoken to us by his Son Heb. 1.1 they both of them differ from Prophesying though such were called Seers and Dreamers 1 Sam. 9 9. Deut. 13.1 Prov. 29.18 Isa 1.1 for man is meerly Passive in the one and Active in the other by Dreams and Visions God speaks to men Psal 89. 19. Numb 12.6 by Prophesying one man speaks to another 1 Cor. 14.3 In the one they receive Instruction and by the other they vent it their Dreams and Visions did furnish them for Prophesying The great Question is When and in Whom this Prophesie was fulfilled which I shall endeavour to answer in certain Propositions The First is It is most plain and certain that the Prophesie was fulfilled at that time so Peter doth assert vers 16. and the Spirit did then descend upon them and they began to speak with other Tongues Act. 2.2 3 4. and they that probably in the morning could understand none but their Mother Tongue Act. 10.44 45. nor could read one letter of the Book were by the Spirit enabled not only to read but to understand and translate the Hebrew Greek Syriack Arabick into their own Mother Tongue yea to speak and Preach in several Tongues the wonderful things of God vers 11. as able yea more ably then if they had been Masters of Arts Doctors of Divinity Professors of the Hebrew Syriack Chaldee and the other Languages yea they were able to deliver sound Doctrine and to dispute for it Act. 6.9 This was a wonderful and miraculous pouring out of the Spirit shortly after Christs Ascension into Heaven and for the honor of it Ephes 4.8 and in performance of his promise to his Apostles Act. 1.4.5 and immediately preceding in order of time as well as of the Text those strange prodigies that threatened the ruin of Jerusalem Vers 19 20. That God might have a Church amongst the Gentiles before the fall of the Jewish Church And as the miraculous confusion of Tongues was the casting off of the Heathen Gen. 11.7 so the gift of Tongues in this variety was a means of their conversion And if the Prophecy was fulfilled at this time as doubtless it was it is enough Sundry Prophesies neither have been nor shall be any more fulfilled then once it is too much when a Prophesie is fulfilled once to expect it should be fulfilled again or because it was fulfilled in one Age therefore to expect it shall be fulfilled in every Age. If this Text was fulfilled after this time it must be understood principally of the Apostles for they that spake in this place were Peter and the Eleven Acts 2.14 called Galileans vers 7. and therefore their Preachings and Prophecyings were the principal accomplishments of this Prophesie And then Secondarily of Prophets and Prophetesses 1 Cor. 12.28 Such as Agabus was and the Daughters of Philip the Evangelist Act. 11. Act. 21.10 Indeed it were to be wished that all the Lords people were Prophets but not that they may Prophesie till they be Prophets