THere are evil Spirits as well as good; reprobate Angels which did not abide in the truth, as well as Elect Angels, which were confirmed in grace and truth; The Scripture mentions a Spirit of the world, 1 Cor. 2.12. a mans own spirit, Ezek. 13.3. a perverse spi­rit, Isa. 19.2. a spirit of Divination, a spirit of Antichrist, a spirit of error and giddiness, as well as a spirit of truth, of Faith, of Love, of Meekness: as Satan sets up false gods, in opposition to the true and living God, and false Christs, in opposition to the true Christ; so he [Page 2]also sets up lying spirits, in opposition of the true Spirit; false Apostles, false Prophets, false Ministers, in opposi­tion of the true and faithful Ministers of Christ. And the worser sort of Spirits are abroad, Satan walks up and down, too and fro in the earth. Many false Prophets are gone out into the world; they have from God a kind of permission, though no approbation, 1 King. 22.22. and from men, too much commission and connivence: and this comes to pass by the wise and gracious ordering of God: Partly for the punishment, both of Ministers, which have too much complyed with the Sins, Errors, and Schismes of the times; and of Profes­sors, which have loathed Manna, grown wanton and weary of the most holy and wholesome truths, and desirous of Novelties: And partly for the proba­tion and tryal of the truly, sincere and sound Pastors and People, Deut. 13.1.2. 1 Cor. 11.19. As Josephs chastity was tryed by his strong temptations to un­cleanness, [Page 3] Gen. 39. or possibly God shews us the misery and mischief of to­leration, under which (as we plainly see) whatsoever is dear and precious in the eyes of God and his People, is basely prophaned and abused: It is therefore necessary, that we should try the Spirit, Indeed it is not easie to discern the diffe­rence of Spirits; a bodily blemish, as defect of an eye, an arme, or hand, is discernable by every child, or fool; but a defect in the Intellectuals, is less dis­cernable; and spiritual deceits are spun with the finest thred, and least of all discoverable or confutable; yet it is dangerous not to discern them: The spirit of some Herbs are as hurtful, as others are healthful: The House and Home of good Spirits, is Heaven, of bad ones Hell; each of them labour to con­duct men to the respective places from whence themselves do come. Adam and Eve not discerning Satan in the Serpent, plunged both their persons and posterity, into a world of woe and [Page 4]misery, and many of their posterity are in like manner cheated into Hell, 2 Pet. 2.1, 2, 3.

The Persons that are to try, are the Church of God; the Catholique and particular Churches, Pastors, Gover­nors, and every Christian; Those that are truly Regenerate, have in measure the Spirit of God, and them God will keep that either they shall not erre foully, or not finally; And those that have onely the common gift of the Spirit, may thereby be enabled soundly, (though not sanctifyingly, or savingly) to discern and discover errors. Tryal is in order to passing judgment; and though private Christians have not the judgment of decision; yet they have, and are to use the judgment of private practical discretion, that their faith may not be implicite and blind, resting only upon men, But alass, what ever right or liberty all Christians have, sundry of them have no ability of trying spi­rits, at least not in all cases; as Infants [Page 5]in age, Ideot's, and those that are weak in the faith, which are indeed to be che­rished and received, but not into doubtful disputations, Rom. 14.1. Castles can­not be built in the Aire; Foundations must be laid, and Walls built, before the Roof can be laid, or Pinacle set up: Some have need of milk, and not of strong meat, being unskilful in the word of righ­teousness, Heb. 5.12, 13. Oh that they would learn the first principles of the Oracles of God, and build themselves in their holy faith upon firm Foundations, which through Gods wisdome and goodness, are more plain and easie, be­fore they exercise themselves in matters too hard and high for them, Psal. 131.1.

The Spirits that are to be tryed, are those Spirits that we have need and oc­casion, as well as ability, to try: All Spirits need not trying, either because their folly and falsehood is manifest to all men at the first sight: Those that Preach other Gospels are to be accursed, Gal. 1.7.8. [Page 6] They are neither to be entertained in our house, nor saluted by the way, 2 Ioh. 10. When Cerinthus was in the Bath, Iohn disputed not with him, but leaped out from him: Get thee behind me Satan, is good in this case. Or because they have been duly tried alreadie; there is a time of trying, and but a time; and then there is a time of holding fast that which upon trial we find good, and ab­staining from all appearance of evil, 1 Thes. 5.21. The Beraeans having by scarching 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, [Page 7]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 [Page 8]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. [Page 9]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, [Page 10]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 [Page 11]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 [Page 12]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.

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, spiritual wickednesses, Eph. 6.12. the evil spirit; his temptations are evil, and to evil, being a spirit of whoredoms, an unclean spirit, Hos. 4.12. he tempt­eth [Page 14]to murther, and lying, Iohn. 8.44. to Sacriledge, Act. 5.2. Covetousness and Treason, Ioh. 13.2.

Object. But this or that spirit moveth to good Duties, to abhor pride in Appa­rel, to renounce the world, &c.

Answ. Though the good Spirit of God doth never tempt to evil; yet the evil spirit sometimes perswades to that which is good, and so he transforms himself into an Angel of light, and his Ministers, as the Ministers of righteous­ness; appearing and pleading for righ­teousness, 2 Cor. 11.14. but Satan doth never move to good, as it is good (though by accident it may be materi­ally good) but as some sin or evil cleaves to it; his main design is to pro­mote evil, and he moveth to good du­ties, but obiter, that he might more easi­ly deceive, and be less suspected; the bait is good for the fish; but the Fisher aimes at the catching and killing of the fish, not at the feeding of them; and therefore there is an hook in it; so [Page 15]doth Satan in this case, James 1.14.

Quest. How may I know when it is the evil spirit that moveth me to that which is good?

Answ. 1. When we are moved to do holy Duties unsutable to good things, in a bad manner, without care or con­science, viz. in pride, as David num­bred the people (a thing in some cases lawful and necessary) 1 Chron. 21.1. or in hypocrisie, so the Pharasees fasted, prayed, and gave Almes, Matth. 6. with oppinion of merit, Gal. 5.2.4.5.8. or for a pretence for the covering of our wicked intentions, Matth. 23.14.23. so Herod, Matth. 2.7.8. So to Pray, or Preach carelesly, to come to the Lords Supper unpreparedly, and un­worthily, 1 Cor. 11.27. for Satan knows that not only the plowing of the wicked is sin, Prov. 21.4. But also their Praying, Prophesying, and their Ser­vice of God, their Sacrifice to God, is abhominable, Prov. 28.9. and that a curse belongs to them that do the works of [Page 16]God negligently, Jerem. 48.10. much more if they do it prophanely; And Satan would have us by this means, to go away with a curse instead of a bles­sing.

Secondly, when we are moved to do good Extravagantly, without call or commission: so Corah and Dathan of­fered incense, Numb. 16. Such was Sauls sacrisicing; Uzzah's staying the Ark, (though his intention was very good) Uzzah's offering incense: God is the God of order; the evil Spirit causeth tumult, disorder, distraction, confusion, 1 Cor. 14.33. God hath appointed Or­ders in his Church, first Apostles, &c. 1 Cor. 12.28. Eph. 4.11. His Canon is, Let all things be done in order, 1 Cor. 14.40. For the Church is an Army with Banners, in Military Rank and File; wo­men are appointed to keep silence in the Churches; and the Spirits of the Pro­phets are to be subject to the Prophets; and every one ought to abide in his own Place and Calling, 1 Cor. 7.20.24. [Page 17]And the Apostles pray (a very needful and useful prayer) that they may be delivered from absurd men; or men out of their places, 2 Thes. 3.1, 2.

Thirdly, When we are moved to do good unseasonably, viz. when there are other Duties, either in themselves great­er, or more incumbent on us at that time, then that which we are moved to; such isour considering our worldly occasi­ons (at other times lawful and fit) upon the Lords Day, Amos. 8.5. Isa. 58.13. So private Duties and Exercises, in time of Publique Ordinances; for God loves the Gates of Sion; the more So­lemn and Publique Assemblies of his People more then all the private dwel­lings of Jacob, Psal. 87.2. So imperti­nent thoughts (though otherwise holy and good) which do hinder our pray­ing, hearing, serving of God; that we cannot pray or hear, &c. as we ought, with all our might, Eccles. 9.10. so that expression of Peters love and affection to Jesus Christ, was unseasonable, and [Page 18] savoured more of man then of God, of Satan then of a Saint, Matth. 16.21, 22, 23. There is a time for all things; mis-timing of our Duties, doth turn them to sin: Satan would make Gods ways to interfer, and would have one duty to shoulder out another; if he cannot hinder every duty, he will hin­der opus Diei, the present duty: but the good man brings forth fruit in due sea­son, Psal. 1.3. and every thing is beau­tifull in its season, Eccles. 3.11.

Fourthly, When we are moved to do good things unmeasureably, when a Christian, especially a young Convert, will be doing, Satan will have him over do: It was the duty of the incestuous person, to be sorrowful, 1 Cor. 5.2. but there was danger, least Satan should swallow him up with over much sorrow, 2 Cor. 2.10. It was a duty to keep the Sabbath, but the Pharasees over-kept it, Mat. 12.1, 2. the Eutichae were to pray, but they would be alway praying; It is a duty for married persons to [Page 19]forbear the use of the marriage Bed, for a time, but not too long, least Satan should tempt them for their inconstancy, 1 Cor. 7.5. Then also are duties un­measurable, or at least unseasonable, when they are prejudicial to our healths, Hos. 6.6. God will have mercy, not sa­crifice; or do occasion us to neglect the duties of our particular callings or rela­tions, 2 Thes. 3.11. We cannot indeed exceed in our love to God, modus dili­gendi Deum est sine modo; but we may exceed in external expressions of love or service, and this excess is Satans po­licy, that he might weary out the spirits of men, ride them off their legs, and be­get both in them and others, hard thoughts of Religion, and draw them from this excess in holy performances, to an utter neglect of them.

The second unquestionable Proper­ty of the Spirit of God, is Truth, 1 Ioh. 5.6. It is the Spirit of truth, Ioh. 16.13. as Christ is Truth, Ioh. 14.6. as goodness is a conformity to Gods Will, so Truth is a [Page 20] conformity to his Understanding; all truths below, are but Copies of that Original and Eternal Truth that is above; God always speaks truth, and neverlies, he cannot lye, nor deceive, or be deceived, It is impossible for God to lye, Heb. 6. This Spirit leads not only to the truth; but into it, into all truth: But the evil spirit is a lyar, Ioh. 8.44. a lying spirit, 1 King. 22.22. A sedu­cing spirit, speaking lies in hypocrisie, 1 Tim. 4.1, 2. As truth is the Son of God, so lying is the Daughter of the Devil; Satan lyed to the first Adam, Gen. 3.5. and to the second Adam, Luk. 4.6. and still he raises open, out­ward, scandalous, lying reports of holy Ministers, and other men, or else inward false surmises and suspitions.

Object. But this or that spirit doth speak truth, viz. that we should repent, fear the living God, and that there are false. Teachers and Seducers abroad, of whom we must beware, or the like; there­fore this is the good Spirit of God.

Answ. Though it be true, that what soever Spirit doth lye, is not the Spirit of God, yet it is not true that every spi­rit which speaks any truth is therefore the Spirit of God: Satan doth some­times attest the highest and holyest truths, viz. That Fesus is the Son of God, that the Apostles are the Servants of God, which shew the way of Salvation, Act. 16.17. but our Saviour silenceth them, and would not suffer them to speak, though they spoke truths, Mark 1.34. Act. 16.18. The difference therefore between Satans speaking truth, and Gods Spirit speaking truth, is this.

• 1. If Satan speaks truth, he speaketh not of his own; a lye only is his own, Ioh. 8.44. he doth but borrow truths, or rather steal them from from the Scrip­tures, the Ministers or people of God, Fer. 23.30.
• 2. When Satan speaks truth, he usually misapplies it, as Iobs Friends did many precious truths.
• 3. He never speaks truth in the love, [Page 22]or for the advantage of it; but to be a pretence, shadow and introduction to a lye: If Error should appear in her own shape, she would be very horrid and deformed, therefore she puts on her, the Mantle of Truth, or gets some truth usually to bear her company.

A Third Property of the Spirit of God, is Light, he is the Spirit of Light, of Wisdom and Knowledge, Isa. 11.2. of Revelation in the knowledge of Christ, Eph. 1.17. As God is light, and Christ is light, a Sun, a bright Morning Star; the Spirit is compared to fire, Act. 2. 1 Thes. 5. Heavenly fire which gives light as well as heat; but Hell­fire is hot and dark: Satan is that Prince of darkness, the Ruler of the darkness of this world; which darkens and blinds the minds of them that beleeve not, 2 Cor. 4.4.

Object. But doth not the evil Spirit [Page 24]bring also a light with it?

Answ Satan doth indeed transform himself into an Angel of light, 2 Cor. 11.14. especially in times, and amongst persons pretending to much light, and abounding in all utterance and knowledge, 1 Cor. 1.5. And therefore we are to understand that the Light of the Spirit of God, is to argue or convince the world of sin, of righteousness, of judgment. Ioh. 16.8. Eph. 5.12, 13. to shew us (as the Angel did, Dan. 10.21.) that which is noted in the Scripture of truth, to explain the glorious Mysteries of the Gospel, and Godliness, that we may discern them in a spiritual manner, which a na­tural man cannot do, 1 Cor. 2.10, 11. to shew us that by Sun-light, which reason can either not see at all, or but as it were by Moon-light.

The Gospel is an everlasting Gospel, Rev. 14.6. and the Spirit bids us con­tend for the faith once delivered to the Saints, not alway in delivering: This Light is a Light of the same nature [Page 25]with the light held forth in the Word, Psal. 119.105. the Word is a Lantorn, a dark Lantorn (say some) without the Spirit; but I am sure that Spirit is a going fire, a deluding spirit that carries not, but contemns and confounds this Lanthorn, and there is no light in them, Isa. 8.20. The light that is in them is dark­ness, and how great is that darkness, Mat. 6.23. Gods people are led by the Spi­rit, when they are led by the word in­spired by the Spirit, 2 Pet. 1. ult. and they are taught by God, when taught by his Book: No Spirit of Christ doth abstract any mans faith from the Word of God, which is in­deed the word of faith, Rom. 10.8. Spi­ritual knowledge doth not exclude, but contain in it the litteral knowledge, though the litteral knowledge may be without the spiritual; yet the spiritu­al knowledge of Gods Word is not without the litteral: We are not war­ranted to expect, or trust to Enthusi­asm's, or praeter-scriptural, much less [Page 26] contra-scriptural Revelations; as they which had Moses and the Prophets, the Books of Moses and the Prophets, and those that sate in Moses Chair, were not to expect guidance from revived re­turning Ghosts, but to hear Moses and the Prophets, Luk. 16.29. Mat. 23.2, 3. so we, which besides Moses and the Pro­phets have also Christ and his Apostles, and have the Canon of the holy Scrip­tures perfected, have much less reason to expect Revelations, and to sleight the holy Scriptures; but may, and ought to build on the foundations of the Prophets of the old Testament, and the Apostles of the new, Eph. 2.21. That light which contradicts old Articles of faith, and coyns new ones; that Ca­nonizeth new Scriptures, or preacheth new Gospels, yea the very questioning of, Carping, or Cavilling against known, received Truths, is of Satan, Gen. 3.1.5. And he that preacheth ano­ther Gospel, though he seem wise as an Angel, and have the Tongue of an [Page 27]Angel, and seem as holy and zealous as the Angels, is to be accursed, Gal. 1.7, 8, 9.

The fourth Property of the true Spi­rit of God is Lowliness, and indeed, the more light, the more lowliness; The more loathing of our selves, Ezek. 36. 27. with 31. for the Spirit convinceth us of sin, Ioh. 16.8. makes Paul to judge himself the chief of sinners, 1 Tim. 1.15. and to be carnal, Rom. 7.14. but the evil Spirit is proud, and puffeth up, 1 Tim. 3.6. 1 Cor. 8.1. is supercili­ous and censorious of other men; speak­ing evil of persons, and things which they know not, and saying stand by thy self, I am more holy then thou, Isa. 65.5. calling others carnal, sensual, divelish, while they pretend themselves to be free from sin: But the Apostle, who had the true Spirit of God, saith, if we (that is) If I John that writ this Epistle, or other Apostles, or Beleevers, say that we have no sin, we are lyers, 1 Ioh. 1.

The first Property of the true Spi­rit [Page 28]of God is Liberty, where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. He is a free Spirit, Psal. 51.12. Satan is a slave, and of a servile Spirit, and so all his Agents and Servants are; yea (say some) that is it which we plead for, viz. Liberty; but you must therefore take notice of the marks of this Liberty. First, That Liberty which is from the Spirit of God, is not a Liberty to sin, but from sin, Iohn 8.34. 2 Peter 2.19. Secondly, This Liberty overthrows not either Ecclesiastical or Civil Go­vernment, 1 Pet. 2.13.16. for this were to make it a Cloak of maliciousness. Thirdly, This Liberty is to and in the service of God, and not from it; men now talk much against Forms, but there are some Forms of Gods Institution, and others of mens inventions; though we be free from all sinful superstitious forms of mens inventing; yet we are not therefore free from the lawful and needful Forms that are of Gods ap­pointing, His service is perfect freedom.

The sixt Property of the Spirit of God, is Unity: Unity, Love and Peace is the fruit and effect of the good Spirit, Eph. 4.3. Gal. 5.22. we are all made to drink into one Spirit, as we all Jews and Gentiles, are by one Spirit baptized into one body, or universal Church, 1 Cor. 12.12, 13. the most plentiful effusion of the Spirit, made beleevers of one heart and soul, Act. 4.31, 32. but the evil spirit is a dividing spirit, Jude 9.23. The Apostle intimates that scandals and devissons are from Satan, Rom. 16.17, with 20. He is a separating Spirit, as the Spirit of God is not, Jude v. 19.

Quest. But is dot Satan also on uniting spirit?

Answ. Yes he is, but that is in his own Kingdom, and amongst his own people; For he is not divided against him­self, nor is his Kingdom divided against it self, Mat. 12.25, 26, 27. While the strong man armed keepeth the house, all things are in peace, Luk, 11.21. He would not have Idolatrous, Heretical [Page 30]false Churches to be disturbed, divided, or separated from, much less destroyed; but in true Churches (which are the Kingdom of his enemy the Lord Jesus) Satan labours to breed and feed jealou­sies, suspicions, divisions, scandals, he­resies, separations; As it is the Policy of all States to maintain Unity amongst their own Subjects and servants, and to foment contention and divisions a­mongst their enemies.

THe seventh Property of the Spirit of God is, That he is a friend and Favorite of all Graces, or holy habits and dispositions in the soul; he is the Spirit of grace, Zach. 12.10. of Faith, 2 Cor. 4.13. of the fear of the Lord, Isa. 11.2. of meekness, descending in the shape of a Dove, Mat. 3. Gal. 6.1. and the effects and fruits of it are love, joy, &c. Gal. 5.22. obedience, Ezek. 36.27, 31: But the evil spirit is an adversary to these graces; they are the Armor of the soul against him, Eph. 6.12, 13, &c. and a man would not have his enemy armed but naked, that he may more [Page 32]easily wound him; He is an adversary to faith, Luke 22.31, 32. to integrity and uprightness, Iob ch. 1, 2. to obedi­ence, Gen. 3.1. &c. He ruleth in the chil­dren of disobedience, Eph. 2.2. Indeed he is a friend to false and feigned gra­ces, 2 Cor. 11.14, 15. a friend of false faith, or of presumption, of hypocritical repentance, as in Ahab and Judas; of voluntary humility, while men are vainly puffed up, Col. 2.18. of a pre­tended purity, Isaiah 65.5. that a sin­ner is not to be touched, Luke 7, 39. of a seeming self-denyal, such as was in the false Apostles, which inveighed a­gainst the true Apostles, that they walked after the flesh, 2 Cor. 10. that they were Hirelings, and Preached for money; but (say they) we will not ex­act, nor expect any thing, we wil Preach the Gospel freely, 2 Cor. 11.12, 13, 14. And this occasioned the Apostles to plead, that it was as lawful for Mini­sters to receive; yea in its place to ex­pect Maintenance for himself and Fa­mily, [Page 33]as it is for a Souldier to expect his pay, an Husbandman, a Planter of a Vineyard, a Shepherd to expect the fruit of his Grounds, Vineyard or Flock: Though Satan had got such strong Holds in the carnal, covetous hearts of the Corinthians, that Paul was glad to Preach the Gospel freely to them, while he received mainte­nance from other Churches.

The eight Property of the Spirit of God is, that he also is a friend and favourer of holy Duties and Ordinances: of Supplication as well as of Grace, Zach. 12.10. the breath of the Spi­rit is sweet, it breaths in grace, and breaths out prayers, and other duties: For First, It is gotten and encreased by Ordinances, by Preaching, Gal. 3.2.5. Prayer, Luk. 11.13. Sacra­ments, Luk. 4.1. This golden Oyl comes from the two Olive-Trees, through the golden Pipes of Ordi­nances, Zach. 4.12. Secondly, It doth assist and help in holy Duties [Page 34]and Ordinances, as in Preaching, Isa. 61.1. in praying, Rom. 8.26, 27. in Sacraments, Mat. 3.11. Baptizing us inwardly, and making us Christi­ans within, Rom. 2.29. and the word which Christ speaketh concerning eat­ing his flesh and drinking his blood, are Spirit and life, Joh. 6.63. And by one spirit we are all, whether Jews or Gentiles, baptized into one body, and are made to drink into one spirit, 1 Cor. 12.13. So we sing with the Spirit, &c. 1 Cor. 14. Thirdly, When the gifts of the Spirit were undeniably poured out plenteously; and that Prophesie of Ioel was unquestionably fulfilled, Act. 2.16, 17. those upon whom those gifts were poured out, and in whom that Prophecy was fulfilled, did high­ly prize holy Ordinances; they were baptized and continued daily with one ac­cord in the Temple, and in the Apostles Doctrine, and fellowship, and breaking of Bread and Prayers, Act. 2.41, 42, 46, And the gifts then poured our, were [Page 35]principally to fit and furnish men for the work of the Ministry and other Ordinances, Ephes. 4.8.11, 12. par­ticularly they were taught to prize the Ministry: Cornelius was not of a Cap­tain made a Preacher, nor did the An­gels preach to him, or send a gifted Brother to him, though he had a devout Souldier, and Servant that waited on him; yet he was to send, and Peter must come from Joppa to Cesarea straight, which was about thirty six miles, Act. 10.4. In Acts 8. the Spi­rit finding the Eunuch reading, doth not himself interpret, but bids Phi­lip go joyn himself to the Chariot, and Philip Preached Jesus Christ to the Eunuch: Indeed the Spirit of God hath sometimes wrought without, or above the Word and Ordinances; yet it never wrought against them, it hath sometimes strengthened their Autho­rity and Use, but never weakened them: But the evil spirit is an enemy to holy Ordinances, to Prayer, resist­ing [Page 36]the Priest, as he was standing to Sacrifice and Pray, Zach. 3.1. To Preaching, 1 Thes. 2.18. and thereup­on Elimas withstanding Paul, is called a child of the Devil, Act. 13.10. he endeavours to draw Ministers into sins and snares, Luk. 22.32. He is an ene­my to Baptism, he moved some to despise the Counsel of God, and not to be Baptised of John, Luk. 7.30. He per­swades Witches, Wizzards, and open Apostates, to renounce their Baptism, received in their Infancy, that they may be more devoted to his Service: As soon as Jesus was Baptised, Satan fiercely tempted him, Luk. 4.1. and entred into Judas, as soon as he had received the Sop, Ioh. 13.

Object. Is Satan in no case, a friend to holy Ordinances?

Answ. Satan is never a friend to Ordinances in themselves, or to Or­dinances as holy; though he do not always appear plainly against all Or­dinances; he may seem to be zealous [Page 37]for them, in these Cases. First in case there be som usurpation, either on the part of the person sadministring them, or on part of the persons which par­take of them: Though Satan be an ene­my to the right offering of incense, sa­crificing, preaching of the Word; yet he liked Corahs offering Incense, Sauls Sacrificing, giving of holy things un­to Dogs, casting Pearls before Swine, coming to the Marriage Feast without a wedding Garment; unworthy com­municating, whereby men are guilty of the Body and Blood of the Lord; so though he be an enemy to Timothy, and other Ministers, and their sound Doctrine and Teaching; yet he is not an enemy to all Teaching; he will admit that men shall get themselves an heap of corrupt and flattering Teach­ers, 2 Tim. 4.2, 3. and that Jeroboam should set up Idolatrous Priests of the lowest of the people, and consecrate who­soever will (which yet indeed were good enough for their Gods, for they [Page 38]were but Calves) so he sets up false Apostles, false Ministers; and As Jannes and Jambres resisted Moses, so do these men resist the truth, being men of corrupt minds, reprobate concern­ing the faith. Secondly, In case there be some notorious pollution, propha­nation, or corruption of that Ordi­nance, which Elies Sons were in their Sacrificing guilty of, 1 Sam. 2.12, 13. whereby not only themselves were made vile, but the Lords people (possi­bly the better part of them) were made to transgress, because they abhorred not only that corruption, but also the offering of the Lord, because: of it. Thirdly, In case that Ordinances be set up against Ordinances, Church against Church, and Altar against Altar: Some (saith Paul) Preached Christ of envy and strife and contention, Phil. 1.16. those which say, they are of Christ in opposition to Peter and Paul, are reproved, 1 Cor. 1.12. so far as the holiest Minister that lives, [Page 39]doth never so rightly and skilfully Preach the Word, or administer other Ordinances, in contention and oppo­sition to any faithful (though possibly not so well gifted) Minister or people; he therein doth the work of Satan and not of God.

THat the Spirit doth help us to Pray, I need not to prove, only I shall endeavuor to search out the manner how he helps: And that First, Negatively. Secondly Affirma­tively.

First, The Holy Ghost doth not immediately inspire the Method, Mat­ter, words of Prayer; as he inspired the holy men of God in their Prophe­sying and Penning of holy Scriptures, for if he did, then as those Prophesies were purely divine, infallible, free from any fault or failing, corruption, [Page 41]yea and indiscretion in the form, phrase, method or manner of them; so also should the words of our Pray­ers be also perfect, purely divine, infal­lible, &c. but by sad experience we find the contrary.

2^ly. It had been a sin (I conceive) for the Prophets or men of God not to have delivered the very same Mes­sage they received of the Lord, both for matter, manner and method; but it cannot be conceived to have been a sin in any Saint of God, against the guidance and governance of Gods Spirit; if he had used another Method or Phrase of words in his morning Devotions, then then he did.

Secondly, The Spirit is not in our prayers properly, the person praying or petitioning; that is below the High and Holy Spirit of God: Arrius, Macedonius, and others more lately, do abuse, Rom. 8.26, 27. and find­ing him (as they fancy) upon his knees, they degrade him from his Deity; [Page 42]but Augustine Answers, the Spirit is said to Pray; as we say Solomon buil­ded the House, yet he was a Magi­strate, a King, not a Mason or Carpen­ter; he directed how to build, found out Workmen, furnisht them with Ma­terials and Money, for the work: In­deed all the Persons in the Trinity are Authors of our Supplications, as well as of our Sanctification: Opera Trini­tatis ad extra sunt indivisa; but every one in his order; the Father and Son do Sanctifie, and also help us to pray, by the Holy Ghost.

Thirdly, The Spirit doth not make Intercession for us after the same man­ner that Christ doth, Romans 8.34. Christ maketh Intercession in Heaven, presenting himself to God for us, as the high Priest did bear the names of the children of Israel upon his Shoulders, and upon his Brest-Place, noting to us that he would bear them up, and bear them out, that he loves them, and they lie near to his heart, Exod. 28.12.28, 29. [Page 43]but the Spirit of God doth make In­tercession in us upon Earth; there is a vast difference (which somewhat doth resemble this) between directing or drawing up a Petition to a Prince or State, and the preferring, presenting it, speaking to it, and pleading for it; the one may be done in the Country, the other must be done at the Court.

Fourthly, The help of the Spirit of God in Prayer, is not to be under­stood exclusively, with relation to other Ordinances, as though he did not help Godly Ministers to Preach, and Godly men to hear, remember and practise, as well as to pray; for the Sons of God are led by the Spirit in the one as well as the other, Rom. 8.14. and he (as hath been before shewed) is the Spirit of wisdom, of the fear of the Lord, and of grace as well as of Suppli­cation: Now these have a general in­fluence upon the whole conversation and not only upon Prayer: We are to walk in the Spirit, to sing with the [Page 44]Spirit, to serve God in the Spirit, Rom. 1.9. Ioh. 4.24.

Fiftly, The help of the Spirit of God doth not prohibit, evacuate or invalidate other helps; John did not sin in teaching his Disciples to Pray, Luk. 11.1. nor did the Disciples of Christ sin in desiring Christ to teach them to pray; and yet they did not consider Christ as God, as Head of the Church, or Saviour of the world, but as their Master, pressing him with the example of John the Baptist; and perswading him to imitate it: they (it seems) did not understand, or not re­member the mind and meaning of Christ, in his Sermon, Mat. 6.6, 7. (brief notes whereof are in Luk. 6.) Therefore they here desire that he would teach them to pray; and our Saviour saith not, ye have the Spirit, therefore you need not to be taught, nor saith he, John was to blame to teach them to pray, nor. I will teach you as be­ing the Head of the Church, but I oughe [Page 45]not to teach you as your Master, no, I will send my Spirit to teach you, and in the mean time I will not help you; but he teacheth them again, giving them hence, a special rule of direction; to whom, for what, and in what manner and order they ought to pray; as also we have a short directory, 1 Tim. 2.1. And the Israelites were appointed to take unto them words, Hosea 14.2. though the Spirit of God doth put us in remembrance, Ioh. 14.26. yet Mini­sters also may; yea must put people in remembrance of what is necessary, 2 Pet. 1.12.15. the same may be said of Prayer.

Thus much for the Negative, how the Spirit of God doth not help in Prayer.

Now I shall endeavor, by the help of his Spirit and your Prayers, to shew Affirmatively how the Spirit of God doth help in prayer; and that help is of two sorts, Habituating, or Actua­ting; the one is more remote, and the [Page 46]other more neerer: The one qualifies the person praying, the other the Prayer it self.

The Spirit of God as to the person, is First, an Enlightening Spirit. Se­condly, 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 [Page 47]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, [Page 48] 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 [Page 49]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.

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 [Page 51]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, [Page 52]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) [Page 53]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, [Page 54]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 [Page 55]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.

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 [...], [Page 58] 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; [Page 59]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 [Page 60]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 [Page 61]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 [Page 62]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, and may lawfully do it: Now the word Prophet al­ways imports a distinct Order, Office and Calling from others; The Apo­stle forbids women to Preach, though the Corinthian women might be as well or better gifted then any woman or man now adays is; yet certain the Apostles did not forbid those women whom my Text doth allow to Pro­phesie, and whose Prophecying is here mentioned as a blessing, as well as the Prophecying of men: had such Prophetesses as Deborah and Huldah, and the Daughters of Philip the Evan­gelist, came to Corinth, or if they [Page 63]were now alive, they might Prophe­sie by virtue of a special Calling and Office, and none should either forbid them to Prophesie, or being uncalled (what ever gifts he may seem to have) imitate them in Prophesying. And Thirdly, Of the ordinary and perpetual Officers of the Church, 1 Cor. 12.28. for some of the gifts which Christ gave to men at his Ascension, did fall upon them also, Eph. 4.11.

The third Proposition, This Pro­phesie is not rightly and regularly ful­filled, in the Preaching of uncalled and ungifted men: For First, As they have no lawful ordinary Call (as might easily be proved; yea, is alrea­dy by those which professedly under­take that work) nor have either Dreams or Visions, or any other extraordina­ry ways of receiving the materials of their Preaching. so they have not any extraordinary Call, above what ma­ny others have, which are gifted as well as they (save that possibly these [Page 64]are less bouted and adventurous then then they (to give it no worser name) which yet do not, dare not Preach, nor can it be charged on these as a sin, that they do not Preach, as it would be a sin, and a great one too, if they did not Preach which are called to it. Secondly, They seem to be highly conceited of their Parts and Gifts; they judge any one sufficient for these things, being swift to speak, slow to hear, like humor, hardly kept within its own bounds; no Text too hard for them to expound; no difficulties which they cannot unty: once them­selves said, that the work of the Mi­nistery, was enough to take up the whole man; and that it was not fit that the gravest, godliest, ablest Mini­ster should be a Justice of Peace, or in any civil Authority; but not only Mi­litary men, but even Handicrafts-men, can all the week day entangle them­selves in the affairs of this life, and on the Lords day discharge the highest [Page 65]and hardest work of the Ministery, whereas it is more scriptural and rati­onal, that Ministers should execute civil Offices, then that Souldiers or Handicrafts-men, should execute Mi­nisterial Offices, and there are more presidents of the one, then of the other. Thirdly, They very frequently despise the Ministry (which is an Of­fice, and a worthy work, 1 Tim. 3.1.) and Ordination by the hands of the Presbi­tery, which is an unquestionable Or­dinance of God, used and approved by the Apostles and Apostolick men, upon whom God poured out more of his Spirit, then these can pretend unto; and also prescribed and commanded by them, in the Epistles to Timothy and Titus. Fourthly, All the Errors, Heresies, Blasphemies, Rantings, Quakings, of these times, have been bred and fed by the Preaching of un­called persons in New-England; the Doctrine of the Familists, Anabap­tists, Antinomians and Libertines, [Page 66]was bred and brought up in those Nurseries, saith M^r Weld: All the Ministers of England, since the Refor­mation, have not broached so many Heresies and Blasphemies, nor per­verted a fourth part of the number that these pretended Prophesiers have done in a few years; hence it is that the Arminians in the Netherlands, and Heritical and Schismatical persons elsewhere, are usually for this liberty of Prophecying; now the abounding and tollerating of errors (not to speak how distructive it hath been by con­sequence to the lives of men) is far worse the most cruel persecution; for the one is but destructive to the body and outward welfare of Christians; but this is destructive to the souls of men, divides and subdivides the Church, subverts the faith and graces of the Spirit: In the one true Religion was crowned with Martyrdome, whereby the Gospel was much honou­red, and sanguis Mariyrum, was se­men [Page 67]Ecclesiae; but in the other true Re­ligion is extreamly dishonoured; yea lost in a crowd of false opinions, and patience and perfeverance also; the one did but occidere Presbiteros, the other Presbiterium. Fiftly, These gifted mens preachings are either rude, rambling, loose discourses, having no method nor matter of weight in them; whereas the Spirit of God gave the Apostles [...] to speak apo­thegms, Act. 2.4. wise and weighty sentences, not many words to little purpose, as phrantick, phantastick men do, Act. 26.25. or if their Preach­ing be sound and solid, they either steal their matter from others (as (pos­sibly) some idle ignorant Ministers al­so do) to pretend that they are Pro­phets too, but the Lord is against them, Ier. 23.30. or they have little varie­ty thereof, if our gifted men should be so much and often for many yeers together in one place employed, as some Ministers of the Gospel are, [Page 68]their shallowness and emptiness would easily appear. Sixtly, Satan I fear hath an hand in this business, for how easily can he transform himself into an Angel of light, 2 Cor. 11.14. and counterfeit the Spirit of God upon the soul, as amongst the Jews he made use of false dreams, and lying visions, Ier. 23.25.27.32. Deut. 13.1. Isai. 28.7. & 14.14. Ier. 23.16. so also a­mongst Christians I read, that septemes pueri concionantur, in the order of St. Francis, and Cornelius, Mus. was an eloquent Preacher at twelve yeers of age, and an assertor of Popery in the Council of Trent, and many amongst us were much taken with the child-Preacher, and though some gifted men (as in charity I am bound to judge till the contrary appear) have sincere aims and ends, and do intend to glori­fie God, and edify the Church; yet finis operis, the end of the work (though not finis operantis, the end of the Worker, and yet the end of the Worker also, [Page 69]so far as Satan hath any hand in it) is to cause the Ministry to be dishonou­red and despised, as the most eminent Ministers, the Apostles were amongst them that did abound in all utterance and all knowledge, and came behind in no gift, 1 Cor. 1.5. and Chap. 4. yea to destroy the Ministry; to make every one a Minister and a Magistrate, is to de­stroy the Ministry and Magistracy, to cause the Seals of the Covenant of Grace, Baptisme, and the Lords Sup­per, to be sleighted and set at nought, to cause sundry to turn aside unto vain jangling, desiring to be teachers of the Law, under standing neither what they say, nor whereof they affirm, 1 Tim. 1.7. being not able to clear up any one truth, or solidly state, or determine any controversie, or interpret any obscure part of Scripture, or vindicate the truth of God from Popish, Socinian, Arrian, Arminian Errors: To open a door to the Popish Priests and Jesu­ites that are come from beyond Sea to [Page 70]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 yoke­fellow, 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 [Page 71]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 [Page 72]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.

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 [Page 74]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 [Page 75]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. 2^ly. 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. 3^ly. 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 a [...] ­ter, and new Truths and Tenets were [Page 76]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. 4^ly. 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. 5^ly. 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 [Page 77]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 [Page 78]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. 2^ly. 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, [Page 79]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. 3^ly. 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, [Page 80]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; [Page 81]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.

The first Act of the Holy Ghost doth seale the major or first proposi­tion; [Page 82]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, [Page 83]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, [Page 84]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 [Page 85]grapes (saith D^r. 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.

THese words are a gracious Gospel promise, in which the Lord of the Harvest promiseth, it shall be his care and work to send forth labourers into his harvest: hee saith not, You or they shall take, but I will take, viz. from amongst men, Heb. 5.1. lift them up to be over and above the people, call them to be neer to me, accept them, assist them in a peculiar manner, them (I say) not all the faithfull of the na­tions, or most of them, but sundry of them, at least some of them. To bee Priests, he saith not Priest, for then [Page 87]it might have seemed he had spoken but of one, viz. Christ; nor doth he say Prophets, which might seem to be temporary and extraordinary, or Preachers, which some will needs distinguish from officers: but Priests and Levites, which being the names by which the Jewish ordinary con­stant ministery were expressed, he doth thereby also expresse the mi­nistery of the Gospel.

Priests.] the Hebrew world [...]hath no necessary relation to an Al­tar or sacrifice, if signifies not Sacri­fices, but a Servitor, a Minister. Now publike Ministers were of two sorts, first Political. So Davids Sons which were of Judah (of which tribe the Scrip­ture saith nothing concerning the Priest­hood) were chief Officers, Princes or Priests, 2 Sam. 8.18. cum 1 Chron. 18.17. The second sort of publike Ministers was Ecclesiastical, and this ministery hath these two offices per­petually annexed, to it preaching and [Page 88]prayer; so Samuel when deposed from his Civil power, would bee a Priest still, and would not cease to pray for them, and by preaching shew them the right way, 1 Sam. 12.23. the Priest was to be a kind of mediator, a middle person between God and the people, and so was ministerially to make reconciliation, 2 Cor. 5.19. In linea ascendente, as he looked up­ward he is but Minister Dei, in linea descendente, as he looked downward, he is the Master of the Assembly, Eccl. 12. God looks upon him as standing for the people, and in their stead. Heb. 5.1. and people look upon him as standing for God, and in his stead as an Embassador of God, 2 Cor. 5.20. and therefore sometimes he is to be Gods mouth to the people by preach­ing; and the peoples mouth to God by prayer. Now preaching and pray­er was either ceremonial or morall. Sacrificing was ceremonial praying; faith and prayer were the soul, the [Page 89]substance of those sacrifices, without which the sacrifices and sacrificers, were but dead carkasses and carrions, and did stink in Gods nostrils: Expi­atorie sacrifices were prayers, espe­cially for pardon of sin through the Sacrifice of Christ; gratulatory sacri­fices were prayses and thanksgivings for the mercies of God in Christ: Sa­craments, and other ceremonial ob­servances, were their preaching, they were their Gospel. The Old Testa­ment was but Evangelium velatum, Christs face with a mask on it, the New Testament is, Evangelium re­velatum, Christ unvailed, revealed, that now we see him with open face, 2 Cor. 3.18. and the office of Priest­hood, which was in the time of the Old Testament, was not by Christ utterly extinguished, but changed; Heb. 7.12. The English word Priest, is an Honourable name of it self, though now partly, because of the I­dolatry, Ignorance, Iniquity, both of [Page 90]the Popish Priests, and of too many Ministers, and principally because of the impiety and prophanenesse of the times it be degenerated and become, a reproach; it is derived of the Latine Presbyter, or rather from the Greek [...], a name very frequent both in the Septuagint of the Old, and Original of the New Testament.

The word [Also] signifies that this is an additional promise to the former, that the Gentiles should not only be Proselyted, as v. 20. but also Priested; Several of them were pro­selyted before, but the Priests and Levites were not of any but the Jew­ish Nation, nor of any Tribe but the Tribe of Levi; and therefore this Text is certainly fulfilled amongst the Gentiles.

All that I purpose to do, is to shew the continuance of publike Ecclesia­stical Officers, or Ministers from the creation to the consummation of the world.

Adam the first man, was the first Priest, a Priest at first without a peo­ple: as a man may have Commission to be a Colonel which yet hath no re­giment; a Priest for himself, then for himself and wife, then for his chil­dren also, which did multiply and re­plenish the earth: Cain and Abel did not offer up their own sacrifice, but brought them to Adam to be offered by him, Gen. 4.3, 4. doubtless Adam of­fered sacrifice before, but there is no direct mention made of it, because (possibly) no such notable accident fell out therein, as in the sacrificing of his Sons: but doubtlesse they learned of Adam to sacrifice; and those beasts are supposed to be offered up in sacri­fice, of whose skins God made Adam and Eve their Coats, Gen. 3.

Under Adam whilest he lived, and after him when he was dead, the first­born were Priests, the heads of the houses, Fathers of Families, did feed their Families; the Church being then [Page 92]Domestical, the Government was Patriarchal, such were Seth, Enos, Cainan, and Enoch the Prophet, Jude v. 14, 15. and others until the stood, and then Noah was a Priest and offe­red Sacrifice, Gen. 8.20. and preached righteousness, 2 Pet. 2. and had a na­tural Sacrament, the Rain-bow. A remainder of this is still in Families, every man being a King to rule, a Prophet to instruct them, a Priest to pray for them, as Ioh did, Ioh 1.5. and to blesse them in the Name of the Lord: and hence it is that under the name of Father and Mother in the fift commandment, are included both Ci­vil and Ecclesiastical Parents, as well as Domesticall, because at the time of the promulgation of the Law, Pa­rents were Princes, Priests and Pro­phets of his Church. So Abraham was a Priest, offered sacrifice; received the promise, and circumcision the seal of it, and did instruct his children and servants, Gen. 18.19. (Hence Isaac [Page 93]knew what he went about, and asked for a Kid or Lamb for a burnt-offe­ring, Gen. 22.) After him Isaac and Iacob were the Priests; yea in Egypt God made his mercy visible, in spa­ring the first-born which were dedi­cated to God, Exodus the 11.4, 5, 6. and of this sort were those Priests, we read of Exod. 19.22. Indeed God did not tye his own hands in this, Cain being excommunicated and put out of Gods presence for his bloody act; Seth his younger brother was put in, Gen. 4.14.16. So Sem was not Noah's eldest Son (though named first for dignities sake) for Iaphet was his elder brother, Gen. 10.21. Sem was the Father of Heber, and of the He­brews, the Church of God: and Ja­phet, of the Gentiles, which then were not (though afterward they, or some of them did become) members of Gods Church; and I beleeve that Sem was he which was called Melchi­zedek, for he lived sundry years in [Page 94]the time of Abraham; and who else could be a King and Priest in Gods house, and greater then Abraham but only Sem: So God rejected Esau, and Jacob, the blessing and the Principali­ty and Priest-hood, which was an­nexed to the primogeniture, though Esau prophanely sold it, and Rebecca dealt indirectly about it, yet the Lord confirmed it, Gen. 25.31, 32. Then the Tribe of Levi was separate to be Priests and Ministers to the Lord, in­stead of all the first-born, Numb. 3.40. and Aaron was consecrated an High-Priest, and after him Eleazar, though the High-Priests office did not long continue in his family, possi­bly the High-Priests in that trouble­some and changeable time had sinful­ly complyed with toleration, that every man might do what is right in his own eyes, Iudg. 17.6. & 21.25. and with the wandring of Priests and Levites for want of setled mainte­nance, Iud. 17.6. & 19.1. and [Page 95]therefore Eli of the Family of Itha­mar was made Priest, who also again being indulgent to his Sons, that were horribly prophane, the Priesthood returned to the family of Eleazar in Zadok (and there God remembred Phinehas, Num 25.13) whom others succeeded even in the time of the cap­tivity, for though they did eat the bread of affliction, and drink the water of affliction, yet their eyes did see their teachers, according to Gods promise, Isa. 30.20. Ier. 33.18.21. and sun­dry of their Priests did return with them from captivity, Ezra 2. Yea the Priests and Levites were continued till Christs time. Zachariah of the course of Abiah, and his Wife of the Daughters of Aaron is mentioned, Luc. 1. and Christ bade them show themselves unto the Priests, Matth. 8.4. bade them hear the Scribes and Phari­sees sitting in Moses chair, Matth. 23.1. and hee appeared before the High Priest, and answered for himself. Act. [Page 96]23. To tell of the manifold corrup­tions and depravations of the Priest­hood, mentioned in Canonicall and Jewish Church-story, what Idola­ters, Apostates, Traytors some of them were, what traditions and hu­mane inventions they observed, what sects, schismes, seditions, wars, tu­mults, murthers they were guilty of: what buying and selling, what placing and displacing, chopping and chan­ging there was of the High Priests Of­fice, the High-Priests executing the Office sometimes by turnes, and sometimes yearly, (as is conceived in Christs time, Ioh. 11.49.) and some­times the High Priests Office was conferred on those that were not of Aarons Line, nor of any of the other Levitical Families, and one Anane­lus one of the Priests of Babylon, was thrust into that office: I say to ex­presse these things largely, would fill a volume; and yet the Lord (you see) preserved the essence of the Priest­hood [Page 97]in the midst of all these confusi­ons and corruptions, Jesus Christ had all the Priesthood of the Old Te­stament concentred in him, therefore he is called our High Priest, Heb. 3.1. or the chief Officer of the Old Testa­ment, a Priest after the order of Mel­chisedeck, the greatness of whose Priesthood the Apostle proves by his blessing Abraham and tything him, Heb. 7.2.4, 5, 6. and consequently of the Priesthood of Jesus Christ, who receiveth Tythes, of whom it wit­nessed that he liveth, v. 8. hath an un­changeable Priesthood, and is able to save to the uttermost them that come to God by him, v. 22.24, 25. So was he also the Father and Fountain of the ministry of the New Testament, which at first was in Christ alone, hence he is called also our Apostle, Heb. 3.1. Prophet, Act. 3.22. E­vangelist, Isa. 41.27. Chief Bishop or Pastor, 1 Pet. 2.25. Doctor, Matth. 23.10. Diaconus or Minister, Rom. [Page 98]15.8. As Adam the first Minister of the Old Testament, was a King, a Priest and Prophet, so also was Christ.

The encrease and growth of the Church, was the occasion of the seve­rall Ministers, Officers and offices of the Church; this appears by express Scripture in the Apostle, Matth. 9.36. &c. Matth. 10.1. in the 70. Disci­ples, Luc. 10.1.2. in the seven men­tioned, Act. 6.1, 2, 3. &c.

Jesus Christ when he ascended up on high, he gave guifts unto men, some A­postles, some Prophets, some Evangelist, some Pastors and teachers for the work of the ministry, Ephes. 4.11.12. Christ was the chief Pastor, 1 Pet. 25. then the Apostles, Ioh. 21.15. (which was a three fold renewing of the Aposto­lick commission, because his three­fold denial of Christ, seemed to de­grade him) then the Presbyters, 1 Pet. 5.2. Acts. 20, 28. Christ was the Arch-Bishop, 1 Pet. 2, 25. Apo­stles, [Page 99]Bishops, Act. 1.20. then the Presbytors, Act. 20.28. Tit. 1.7. God sent Christ; he sent the Apo­stles, Iohn 20.21. Christ ordained twelve, Mark 3.14. Ioh. 15.14. And the Apostles did not only themselves ordain Church-Officers, Act. 14.23. 1 Tim. 4.14. but also directed, yea, and charged others also to ordain that there might be a succession of the Mi­nistry after their departure, 1 Tim. 3.1. &c. and 5.21.22. 2 Tim. 2.2. And doubtless Timothy, Titus, and others concerned, were careful to ob­serve and keep their directions and charge; and Jesus Christ himself promised he would be with the Apo­stles, not only all their days, but [...], all days and successi­ons of times, [...], which is fre­quently taken for the end of the world, by the same Evangelist, Mat. 13.39, 40.49. & 24.3. and there­fore includes a promise of being not only with the Apostles, Prophets, [Page 100]Evangelists, extraordi [...]ary and tem­porary Officers; but also with Pa­stors and Teachers, their ordinary successors to the end of the world; and in performance of the said pro­mise, we do not only read of Bishops, Elders, Pastors, and Rulers, Mini­sters, in the Epistles of Paul, but also Angels, Elders, Prophets, Stars, which Christ holdeth in his own Right Hand, who walketh also in the midst of the seven golden Candlesticks, in the Book of the Revelation, which is a Prophetical History, or Historical Prophesie of the Principal Passages of the Church of God, unto the end of the world, that the holy Bible might one way or other, relate the Principal concernments of the Church, from the Creation of the world, to the con­summation thereof. In Revel. 4.4.6, 7. There was a Throne, a place of Gods sitting amongst his people as in the Tabernacle or Temple, and four and twenty Elders, by which we must [Page 101]understand the Presbiters, or Bishops of the Church, not the Saints or pri­vate members: For first, Never are private members called Presbiters, Priests, in contradiction to their Offi­cers. Secondly, They are said to sit upon Thrones, and have Crowns on their Heads. Thirdly, This seems to allude to the twenty four courses of Priests that waited on God in the Temple. Fourthly, One of those Elders, Rev. 7.14. speaking of the 144000^d. (of every Tribe 12000^d.) saith, these are they, not we are they, as making a difference between the Elders and other Saints; and by the four Beasts, are meant, the Christian Churches, through the four Quarters of the world, alluding to the encam­ping of the Israelites, which did bear in their four Standards, the same beasts, that are here mentioned, they that ex­pound this Prophesie clean contrary ways, yet they grant that the Ministers are signified, if not by the Elders, [Page 102]yet by the four Beasts. In Rev. 7. the Tribe of Levi is not omitted (as some­times it is in the old Testament, where also we read of 12. Tribes besides) if it had then the Anti-ministerial Spirits of these days, would have seemed to have somewhat to glory of, but it is said, that of that Tribe as well as of the other Tribes, though it was a small Tribe, were sealed twelve thou­sand, which being spoken of the Church of the Gentiles, by allusion to the Jewish Church, may well shew to us a number of the Ministers law­fully called, and approved by God, proportionable to the rest of the peo­ple, or that God would also out of the believing Gentiles, chuse some to be Priests and Levites to him. Also when Antichrist most raged and reig­ned: and the outward Court was given to the Gentiles, Rev. 11.2. Yet the Temple (though Antichrist did sit in it, 2 Thes. 2.4.) and Alter, and they that worship therein (now amongst the Jews [Page 103](to whose custome he alludeth) the Priests did worship the Lord in the inner Court) were to be measured, as being Gods Building, to be repaired and kept up by him; and God did all along preserve not only precious truths; the Positive and Affirmative truths of Christian Religion (Popery consisting mostly in Additions, as elsewhere I have shewed) which were preached by the very Priests them­selves, especially those main Do­ctrines of the Trinity, the Nativity, Death, and Passion, Resurrection and Ascension of Jesus Christ, of his sen­ding the holy Ghost, &c. upon the yearly days, set apart for the memori­al of them: But also he did preserve an holy people, that instead of having the mark, name, or number of the Beasts name, had their Fathers name written in their foreheads, Rev. 14.1. and a faithful Ministery, proportionable thereunto: two witnesses, a sufficient number to hold up his truth; for in [Page 104]the mouth of two or three witnesses shall every word be established; and it was Prophesied that they should feed the Church during the time of her low­est exiled condition, Rev. 12.6. It is not said I will feed her, which might seem to be extraordinary; or she shall feed her self, for then it might be imagined that private brethren did feed one another; but They, the Pro­phesiers, should feed her, and these were slain, and who were they? not only Saints, but Prophets, which are distinguished from other Saints, and Righteous men, not only in other Scriptures, Eph. 4.11.12. Mat. 10.41, 42. but also in this very Book, which doth not only mention the slay­ing of the Witnesses, but also for the same, draws up an Indictment against Babylon, that in her was found the blood, as wel of Prophets, as of private Saints, Rev. 18.24. for they as well as others, were witnesses by the word of the Testi­mony, and not loving their lives unto [Page 105]the death: Many godly Ministers in several Ages, have born Testimony to the truth of Christ, and appoted Antichrist; so that God, notwith­standing the Idolatries, Sorceries, Whoredoms, Heresies, Persecuti­ons of the Whore of Rome, did al­way preserve the Essence of the Mi­nistery, even where Satans Seat is, Rev. 2.13.

Corah was a Levite, though he seems to disclaim the priviledge thereof, and made himself as one of the people; for he saith not all the Tribe of Levi are holy, but all the peo­ple which were of other Tribes al­so, and the two hundred and fifty Princes did offer incense as well as he, Dathan and Abiram were Sons of Reuben, the first born of all the Patri­archs; these Reubenites, camped next to the Kohathites, on the Southside of the Tabernacle; as is shewed, Num. 2. and joined with them, and two hundred and fifty Princes of the Assemblies, [Page 107]Senators, Statesmen, Governours, Reputed, Religious and Righteous men, were famous in the Church, men of name and renown, Numb. 16.1, 2. they were not any of them (that we read of) vile or vicious in their con­versation, nor is it likely, if they had been so, that the Congregation should so much respect them, and though they be called wicked men, v. 26. or (as some others read it) sinners, per­verse, hard men, yet that was by rea­son of their division, which is a work of the flesh, Gal. 5.20. shewing them to be carnal, 1 Cor. 3.1, 2. not by reason of any grosse miscarriage in their conversation that we know of; the occasion of it (saith Solomon Jar­chi) and indeed it might well be one occasion, was, Corah being a Levite, of the Koathites, which was the chief family of the Levites took offence, and envied at the preferment of Eli­zaphan the son of Uzziel, whom Mo­ses had made Prince over the sons of [Page 108] Koath, Numb. 3.20. when he was of the youngest brother, and Corah him­self was of Izhar, elder then he; and probably Dathan, Abiram, and On, being the sons of the eldest son of Ja­cob did grudge that the priviledge of primogeniture, was taken from their Father, and his house; See Ainsworth in Numb. 16.

The nature and manner of their of­fence was this; Corah took men, he departed, saith the Syriach Verbion; was divided, saith Fargum Onkelos; with­drew himself, separated himself, took himself to be a part from the Congre­gation, saith Solomon Jarchi. And Datha [...], Abiram and On also, [...]ook men, and separated themselves, or rather, Corah took them all into a distinct Congregation or Church, from the Congregation of the Lord, and from being under the power and over-sight of the Rulers thereof, Numb. 16.5, 6.17, 40. Psalm. 106.17. They rose up against Moses and Aaron, though I [Page 109]conceive them guilty rather of Eccle­siastical then of Civil division, rather of Schism then Sedition or Treason, and their opposition was rather against Moses as a Minister, then as a Magistrate, for they said not all the people are wise, valiant, true hearted, which are the qualifications of the Magistrate, they did not claim to rule the state, but to offer Incense, v. 3.5, 10. hence Aarons Rod budded, not Moses his Rod, Numb. 17. though in their zeal for their Schism, they did undutifully reflect also upon the civil Magistrate, v. 13.14. nor did they plead only for the equality of the Priests, with the high Priests, or of the Levites with the Priests, as some learned men do conceive they did; though this then had been a very great error, and more express against plain Texts, then it is now to hold the equality of Church-Officers under the New-Testament; but though Corah was a Levite, they pleaded for [Page 110]the equality of all the people with the Priests and Levites the words which Jude calls the gainsaying of Corah were these; All the Church is holy, every one of them, and the Lord is amongst them; wherefore lift ye up your selves above the Congregation of the Lord, v. 3. whereas in deed and truth it was they that took too much upon them, v. 7.8, 9. they preached much for Liberty, yea, spiritual, ministerial power in the bo­dy of the people, in opposition to their guides and leaders, they affected, chal­lenged and usurped the Priesthood, v. 10. in that they did seek [...], (as the Septuagint reads it) to do the work of the Priests, to offer Incense, which though they might easily be gifted for, yet were not called to it, and questionless, the people intended their own profit too; for if the Priests work might be taken from them, and done as lawfully by others, why might not also their Tithes and Wages? This Schism pretending the purity, power, [Page 111]priviledge and indirectly the profit too of the body of the Congregation, and complaining of the usurpation of the Priests, though resisted by Moses, and Aaron (who having been highly and visibly honoured by God, de­served to have been very venerable amongst the people) so far prevailed that Corah gathered all the Congregation against Moses and Aaron, v. 19. and though God by Moses (the Elders of the Congregation following him) charged them to forsake Corah and his compa­ny; yea, though God himself accor­ding as Moses had foretold, appeared against them in an extraordinary mi­raculous way, v. 28. to 34. So that the people saw it and fled, v. 34. Yet on the morrow all the Congregation (so fond they were of that pleasing Doctrine, after they had slept on it) murmered against Moses and Aaron, saying, ye have slain the people of the Lord, v. 41, 42. as though Moses, Aaron and the Elders were not the Lords people, but [Page 112]enemies, yea murtherers of them, they meant of Corah and his company, which were taken away by Gods im­mediate hand, but afterward God for this their murmuring sent a plague, v. 45. &c. This Spirit that was in Co­rah, was indeed an evil, seditious, schismatical Spirit, and their opinion and practise, how pleasant and plausi­ble soever; and what ever the 250. Princes of the Assembly, and all the Congregation voted for it, was a dan­gerous, deadly, damning sin, God did strike them dead, not by the com­mon death of all men; some the earth swallowed up, v. 33. some the fire consumed, v. 35, some the plague, v. 47. and Jude saith, men perish in the gainsaying of Corah.

This gainsaying of Corah is a sin of the new Testament as well of the old, Jude v. 11. Let it be seriously and sad­ly considered of whom that Text is spoken, and whether there be not ma­ny now adays some perhaps of honest intentions and affections) guilty of it.