wisest of men obtained wisdom 1 King 3.9 His prayer 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 't is said the spirit within us And because ye are sons 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 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 Vt 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 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 't is 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 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 Vnto 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 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
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
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 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 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 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 't is 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 â—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 abiding in them and speaking in them Personally and Essentially thiâ— 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 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is 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 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
or three are gathered together in his Name to worship him and call upon his Name there is he in the midst of them And this place of Assembly we cal a Church because the Church or People of God do there assemble to his Service and 't is a Scripture term too though you know it not for as there is a Church in God and in Christ Jesus 1 Thes 1.1 1 Thes 1.1 that is persons devoted to Gods service in and through Jesus Christ 1 Cor. 11.22 So there is a Church of God 1 Cor. 11.22 The place namely where such persons do assemble and joyn in Divine Worship But since you cry down all distinctions as savoring of humane Learning whereby the naked truth of things might be clearly and distinctly seen as they are in themselves without conjunction with other things it is no marvel you are so blinde as not to distinguish men from houses persons from places the servants of God from the places of his service Quest 23 What Scripture is there to have a Clark to say Amen and to have groats a piece of the world for his trade Answ 'T is the duty of all good people to say Amen to every good Prayer or what is spoken tending either to Gods glory or their own good Psal 106.46 and this you shall finde both commanded and practised in the Scriptures Neh. 8.6 2 Pet. 3. ult Rev. 22.20 if you do but consult the Marginal Texts I may therefore rather demand of you why do not rather all the people say Amen then you ask of me why one man doth so And for the Groat he receives yearly of some persons in the world who are not all of the world as you uncharitably censure them I conceive it is not to be so much for saying Amen as for many other Offices wherein he is useful both to Pastor and People Quest 24 25 26. What Scripture is there for taking money for burying the dead or to have ten or twelve shillings for Preaching a Funeral Sermon or to take money for marrying man or woman Answ For our pains in laboring in the Word and Doctrine 5 Tim. 5.17 18. the Apostle gives this general rule The Labourer is worthy of his wages and what their wages is for their particular pains and labours in this or that Ministerial Function whether more or less is not of our choosing but partly the liberality of Founders and Benefactors partly custom amongst all people in all Christian Countries hath setled it Quest 27 When did any that was sent of Jesus Christ to Preach the Gospel sue men at the Law Answ We confess that to be contentious and ready to go to Law for every small trespass is a fault and far from the quality of faithful charitable and good members of Christs Church whether Ministers or People 1 Cor. 11.16 for if any list to be contentious we have no such custom nor the Churches of God But many such differences may arise betwixt party and party concerning temporal rights properties and interests as cannot well be decided without suit of Law Act. 19.38 So that it is not always a fault in it self to go to Law and sue one another but when it is done either contentiously or uncharitably and they that are guilty in this kinde let them answer for themselves And now for your conclusion Conclusion you say If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God and man clear thy self from the guilt of these things and answer them in writing by the Scriptures or Saints Examples oâ— else in siâ—â—nâ—e confess thy self guilty and one of those Christ cryed woe against acting the same things now as they did then filling up the measure of thy Fathers iniquity which said they were Jews and were not but were of the Synâ—gogue of Satan Answ Your challenge is very highly bitter and rayling both against me and all of my profession and calling and you rail in Scripture tearms too whereby you tâ—ke the garments of Gods Holy Spirit the Spirit of meekness and love and put them upon the Devils shoulders who is the reviler and accuser of his brethren Rev. 12.10 But I dare own my calling in spite of all the venom that the Devil and all his Instruments can spit against it and will be ever ready to maintain my integrity in the conscientious Exercise thereof in despite of all that oppose it your rayling Scripture woes and curses are very much misapplyed you have mistaken the object Prov. 26.2 The curse causless shall not come Prov. 26.2 You shoot out your arrows even bitter words at the mark they cannot hit the venom whereof is so far from being dreadful to me that it ministers rather cause of spiritual joy and exultation remembring the words of my Lord and Master Mat. 5.11 12. Mat. 5.11 12. Blessed are yee when men revile and persecute you and say all manner of evill against you for my sake falsly rejoyce and be glad for great is your reward in heaven for so persecuted they the Prophets that were before you I have according to your desire answered your several questions in writing I will not retort your uncharitable application of Scripture woes and threatnings against your self least I should become guilty with you of the same sin but rather with all meekness beseech you in the fear of God seriously to weigh and consider what I have said and the Lord give you a right understanding in all things 2 Tim. 2.7 There remains yet one conclusive question which you ask so peremptorily as if it were impossible to give you an answer and thus 't is Prefac'd Quest Thou sayst They must be learned men and brought up in Scholastick ways and by that means they must open the Scripture because thou sayst they were first given forth in Greek and Hebrew which you call the Original and therefore ignorant men cannot understand them But answer me this question Whether the Scriptures as they are written in English be true as Christ and the Apostles spake them forth and if they be true as they are in English what need any other Language be learned by an English man to know them Answ First what I have said is no other then a truth undenyable that the Scriptures were given forth in Hebrew and Greek which we doe truly call the Original And as by learned men they are translated so by learned men who understood both the Translation and the Original which are most fully and clearly understood As waters be more clear and pure in the Fountain then in the stream so the holy Scriptures are more clear and intelligible to them that see them in the Fountain and read them in the Original then to those who only can see and read them in the stream as they are derived unto them from the hands of the Translators And I must here tell you withall that it is
very ill manners in you and not becoming either the humility or thankfulness of a Christian or a reasonable man to vilifie and undervalue Learning and learned men as to the understanding of the Scriptures since neither you nor any other man that only understands English had ever come to know any thing in the Scripture if learned men had not translated them to your hands 2. Since there hath been many Translations of the Scriptures out of Hebrew into Greek out of Greek into Latine out of Hebrew and Greek into Latine out of Latine into English out of Greek into English out of Hebrew and Greek into English which Translations being made at several times and in several Ages do therefore very much differ and vary in several places It is very unlikely sure that ignorant men who understand only their own Native Language should yet as well understand the Scriptures as the learned who have the gift of these several Languages and can examine and compare these several Translations with the Original and Fountain Truth And would it not much conduce think you to the understanding of the Scripture to read the Interpretations and pious Discourses of those holy religious Fathers of the Church which lived either in or about the Apostles time or immediately afterward and so are most likely to know the meaning of the Apostles in their writings then we who live so many hundred years since This I believe no man that hath not lost his sense and reason will deny Now to read and understand those ancient writings and the Scripture by those helps Greek and Latine is necessary for they wrote in those Languages Object But to all this I believe you will say that they who are endued with the Spirit of God understand the things of God without all this labour and leaâ—ning Answ We acknowledge and affirm as well as you that wisdom knowledge and understanding are the gifts of the Spirit Esa 11.2 and that we must wait upon God for them by Prayer Jam. 1.5.17 for from him cometh every good and perfect gift but yet God communicates not these gifts to the sons of men by miracle Dan. 1. compare v. 4. 6. with v. 17. but through the use of the means And to neglect and contemn the use of those ordinary means God has given us to attain spiritual wisdom by and to depend upon extraordinary and miraculous revelation from Heaven is to tempt the good Spirit of God Mat. 4.7 2 Thes 2.10 11. and to provoke him to give us up to strong delusions and to give heed to seducing spirits and doctrines of Devils which too often appear and insinuate themselves into the mindes of men 2 Tim 4.1 2 Pet. 3.15 16. under the visard shew and semblance of Revelations and Infusions and Qualifications of the Spirit of truth and this by sad experience we daily see to be too true and hath appeared in your several questions Now God Almighty deliver you and all Christian people from under the power of such delusions 'T is the daily Prayer of your Christian brother R. S. A DISCOURSE OF THE Holy Spirit His Workings and Impressions ON THE SOVLS of MEN. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 12.5 Rectum est Index sui obliqui London Printed by E. Cotes for R. Roysion at the Angel in Ivie lane 1654. TO THE TRULY VERTUOUS THE Lady Rebecca Bingdloss MADAM THis following Discourse of the Holy Ghost his impressions and workings on the soul of man was first intended only for private satisfaction to your Ladyships pious desires That being well grounded in the Orthodox Doctrine and having a right understanding of the true Spirit of God it might be as an impregnable Bulwark against so many suggestions and temptations of the false and deceitful spirit For the minde of man being either devoid of the Spirit of Grace and Holiness or else of a right understanding of the things of Gods Spirit who is the Fountain both of Grace and Truth is too apt and prone to close with the suggestions of the evill spirit who is the author and promoter of sinfulness and error Never Age produc't so many spiritual Monsters as this wherein we live And I think few parts of England be so much infected with them as these Northern parts be They were very impudent and daring when they adventured to tempt your vertuous minde and by inticing words to allure your good opinion of them as full well knowing if they could but have effected thus much to have made you not an enemy to their proceedings though you did not close with them it would have given much lustre and credit to their erroneous Sect But God be praised that you are better grounded then to be Proselyted by such Ignoramo's better resolved then to be taken with such shallow delusions which a good Christian with half an eye unprejudic'd may easily see through It is your goodness for Bonum quo melius eo communius to desire the publique communication of this short Discourse of the Spirit as a Doctrine both seasonable in respect of the many spreading infectious Errors so much prevailing amongst us and also necessary as an Antidote against that contagion which issuing out of the mouth of Hell presumes most impudently and impiously to hide its venome under the name and title of the Holy Spirit I could wish the Doctrine were for this end manfully and satisfactorily cleared to the mindes of men by the Pen of some more Judicious Writer This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies and himself one of the meanest of the faithful and obedient sons of the Church The small acceptance it shall finde in the world will be derived from your white Name and Vertue in which Sanctuary it may escape the black-mouth'd Detractions of the Censorious and rest secure of the good acceptance if not benefit of others May you be every day more happy in the increase of all Christian vertues growing up in the knowledge of God and persevering in the constant Profession of his holy Truth and consciencious practise of the same till you arrive at the Haven of true Happiness This Madam shall be the constant endevour and is the dayly prayer Of your most faithful and affectionate Servant in Christ R. SHERLOCK The Introduction NO Age hath ever brought forth more pretenders to the Spirit of God then this wherein we live And amongst this Generation there be many so ignorant that they know not what they mean by that Spirit whereunto they so much pretend but blindfolded suffer themselves to be led by they know not whom and with the hood-winkt Samaritans Joh. 4.32 they worship they know not what Whose ignorance accompanyed with excessive pride of heart which makes their ignorance the greater that through pride they will not know or acknowledge it upon this ground The Devill hath sown his crop and reapt his Harvest even
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
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 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 lay-persons 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 Vzzah 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 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 'T is 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 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 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 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 't is made ordinary in succession and by the lasting continuation of a fixed and determinate Ministry as Adam at the first was extraordinarily formed immediately 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
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 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 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 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 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 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 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 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
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 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 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 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 't is 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 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 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 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
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 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 'T is 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 love-knot 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 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 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 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 't is 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 Vnde 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 'T is the fulfilling of the Law in three respects 1. Reductive in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nut-shell 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 't is said as before Joh. 14.23 If ye love me keâ—p my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is 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. '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