The Qvakers wilde questions objected against the ministers of the Gospel, and many sacred acts and offices of religion. With brief answers thereunto. Together with A discourse of the Holy Spirit, his impressions and workings on the sovls of men. Very seasonable for these times. / By R. Sherlock, B.D.

The QƲAKERS WILDE QUESTIONS Objected againſt the Miniſters Of the GOSPEL, And many Sacred Acts and Offices Of RELIGION. With brief Anſwers thereunto.

TOGETHER WITH A Diſcourſe of the Holy Spirit, His impreſſions and workings On the SOƲLS of Men.

Very ſeaſonable for theſe times.

By R. SHERLOCK, B. D.

〈 in non-Latin alphabet 〉 ,

1 COR. 11.19.

London, Printed by E. Cotes, for R. Royſton at the Angel in Ivie-lane, 1654.

To the Honorable Sir Robert Bindloſs Baronet. SIR,

THeſe following Queſtions being ſent to your houſe, and receiving their ſhort and ſudden anſwers under your roof; and the Author his ſubſiſtence from your courteſie and beneficence; It being alſo your deſires they ſhould be made publick, if perhaps ſome ſatisfaction might be given to any of thoſe too too many ſeduced and wavering ſouls amongst us: Be pleaſed therefore, that under your name and patronage they may appear, as a covert to veil their imperfections and defects: Defective they muſt needs be in many reſpects; neither can the Anſwers to ſo many ſtrange, ſcrupulous, and unheard of queſtions, being conceiv'd on a ſudden, by way of anſwer to a Letter, be expected to be ſatisfactory and full, as to all particulars: Longer time for further and more mature deliberation, might in ſome good meaſure have ſupplyed many defects; but that I was unwilling to add any thing to what was diſpatcht away by way of anſwer to the Letter (or rather Libell) of the ſcrupulous Queſtioner, that ſo both might appear to the eye of the world verbatim, without addition or diminution.

Hereunto, as a back or ſecond, I have annexed a Diſcourſe, both ſhort and plain, Of the Holy Spirit of God, ſo much by thoſe ſ • duced ſouls pretend • d unto; and to the grief of all good Chriſtian hearts, too much profan'd by ſuch pretences: And 'tis a Diſcourſe which was deſired by your virtuous Lady, for her private ſatisfaction: The ſubject whereof being fully cleer'd to the mindes of men, by ſome more wiſe and abler judgements, would both diſcover, and ſtrike at the root, and diſſolve the ground-work of many thoſe infectious errours, which at preſent ſo much overſpread and prevaile amongſt us.

And indeed, how can we expect or hope for other, ſince 1. unity and uniformity both in the publick worſhip of God (whereby all men of the ſame Church and Religion, do worſhip God in the ſame way, even with one heart, and one mouth, and after one manner) is not onely decryed, but alſo diſmiſt our Congregations: And ſince 2. the Pale of Eccleſiaſticall diſcipline is pull'd down, by whoſe coercive laws all men were kept within the limits of the true Faith, and of Obedience and Charity, as to the externall profeſſion thereof: And ſince 3. under the name and priviledge of Liberty of conſcience, licentiouſneſſe of opinion hath got footing in the mindes of men; who take liberty under that pretext to become vain in their imaginations, to be of this, or that, or what opinion they pleaſe in Religion: As alſo to perform the publick parts of divine worſhip, according to the ſeverall dictates of their owne mindes, even in any way, but what is decent, reverend, uniform and orderly: Since ſuch (I ſay) is the ſad and confuſed condition of our Church, it is no marvail though there daily ariſe new Sects, and new Opinions; ſuch which are not onely ſtrange, wilde, and fanatick, but even deſtructive to the very being of true Chriſtianity: Nor muſt we hope for other, till the God of all truth and peace be pleaſed, together with his truth, to reſtore unity and order in his worſhip; whereof for our manifold ſins he hath ſo long deprived us.

It is moſt true, what the Apoſtle ſaith of the neceſſity of hereſies, 1 Cor. 11.19. They muſt come, Ad hoc enim ſunt Haereſes, ut fides habendo tentationem, habeat etiam probationem, Tert. de praeſc. adv. Haeret. c. 1. that they which are approved may be made manifeſt: But it is as true, what our Saviour ſaith of Offences in general, Matt. 18.7. Woe unto them by whom they come: Their condition muſt needs be ſad and deplorable who broach and introduce the infection, as being herein the inſtruments of Satan; or in the language of our Lord, They are of their Father the Devill, Joh. 8.44. and his works they doe; for he was a lyar from the beginning, and abode not in the truth: Now although this Grand-father and promoter of lies aud untruths, be by the God of all power and goodneſſe enchained and limited, otherwiſe he had long ſince overrun the world, as in times of Paganiſme of old: Yet ſometimes for the ſins of a people (whereof we are now too ſenſible) his chain is lengthened, 1 Pet. 5.8. and the roaring Lyon hath more ſcope then ordinary to roam about, ſeeking whom he may devour: And he devours or deſtroyes the ſouls of men two wayes: 1. By blinding their unſtandings, whereby they become apt to be ſeduced in the entertainment of erroneous. opinions and belief of lies. 2. By poyſoning their affections with the falſe paint of worldly vanities, whereby they are inveigled into ſinfulneſs and vice. And now (Sir) that neither you, nor any that belongs unto you, may in either of theſe reſpects be deceived and periſh; neither with the blinde and giddy to fall into the ditch of error on the one hand, or with the vicious and unclean to wallow in the mire of ſinfulneſſe on the other, but to keep the way of the righteous, and to walk in the path of the juſt; which is no other undoubtedly but the way of your owne peace and tranquillity here, and eternall felicity hereafter; it ſhall be the endevour, and is the daily prayer (Sir) of

Your reſpective Devotor R. Sherlock.

The Quakers Queſtions. The Letter of Queſtions Endorſed.

To the Prieſt at Borwick, deliver.

manuscript direction or address on the Quakers' letter The Quakers Queſtions directed by them as above.To all you profeſſed Miniſters, who have taken the title of the Miniſters of the Goſpell of Chriſt upon you, who is the end of the Law and Prophets, and ſhadowes who ſhadowed him forth, a few Queſtions to you that have taken this office upon you.

Queſt. 1 WHether the Goſpell be the ſame the Apoſtles preached; and if it be, why goe you to Oxford or Cambridge, when the Apoſtle ſaith, The Goſpell he preached was not after man, neither was he taught it by man.

Q. 2 Whether you can give another meaning to the Scriptures then they are, or whether the Apoſtles did not give the meaning to them when they ſpoke them forth, yea or no; and if they did, what need learned men to give a meaning to them?

Q. 3 Shew me by the Scripture, who ever was made a Miniſter of Chriſt that was called of men Maſter.

Q. 4 Shew me by the Scriptures, where ever the Miniſters of Jeſus Chriſt tooke Tithes of the people, or Augmentations for preaching the Goſpell.

Q. 5 Shew me by the Scriptures, and what Scripture you have which ſpeaks of the Word, two Sacraments, which you tell the people of, and ſo deceive the ſimple.

Q. 6 Shew me what Scripture you have which ſpeaks, that the Apoſtles ſprinkled Infants.

Q. 7 Shew me what Scripture you have to ſtand praying in the Synagogues before Sermon, and after, and whether the Apoſtles did ſo.

Q 8 Shew me by the Scriptures where the Apoſtles went into the world, and gave the people of the world Davids Pſalms to ſing in meeter; theſe things which you now practiſe, anſwer them by the Scriptures or the Apoſtles practiſes, without conſequence or imagination.

Q. 9 Whether a man ſhall overcome the body of ſin while he is upon the earth, or no.

Q. 10 Whether the curſe be not upon him that preacheth an other Goſpell then Chriſt and the Apoſtles, yea or no?

Q. 11 Whether any naturall man can preach the Goſpell, or no.

Q. 12 Whether that any of the Miniſters of God was made Miniſters by the will of men or no, ſhew me it by the Scriptures.

Q. 13 Shew me it by the Scriptures whether a man ſhall grow up to that condition that he need no man teach him, but the Lord or no.

Q. 14 Whether they be not Antichriſts, and diſobey Chriſt, that have the chiefeſt places in the Aſſemblies, ſtand praying in the Synagoges, called of men Maſters, which Chriſt did forbid his diſciples to act ſuch things, and cryed Woe against thoſe that did act them.

Q. 15 Whether they be not Antichriſts, and of the Devill, and no Miniſters of Chriſt, which do not abide in the doctrine of Chriſt.

Q. 16 Whether they be not ſeducers which draw people from the anointing within them, and tell them they muſt be taught of a man, when as the anointing teacheth them, and they need no man teach them but as the anointing teacheth, and the promiſe is to him that doth abide in it eternally.

Q. 17 Whether they do not bewitch the people which draw them from the ſpirit within, to ſerve the ordinance of the world and traditions of men without, as the Galatians were bewitched, Gal. 3.1.

Q. 18 Whether they be not deceivers which tell the people thoſe are the Ordinances of God, which God never commanded, and draw men from the ſpirit within them, to follow their imaginations and inventions.

Q. 19 Whether you have the ſame ſpirit which was in Christ, the Apoſtles and Prophets, which gave forth the Scriptures, ſeeing you are contrary to the Scriptures, and follow your own inventions and traditions, and ſo erre from them.

Q. 20 Whether ever Chriſt and his Apoſtles did firſt Baptize, and then preach faith and repentance twenty or thirty years after.

Q. 21 Whether ever Chriſt or the Apoſtles did retain 100 or 200. l. a year for preaching the Goſpell.

Q. 22 What Scripture is there to limit God to a place, calling it a Church, whereas the Church is in God, 1 Theſſ. 1.1.

Q. 23 What Scripture is there to have a Clark to ſay Amen, and have groats a peece of the world to maintain his trade?

Q. 24 What Scripture is there for taking money to bury the dead?

Q. 25 What Scripture is there for taking 10 or 20s. for preaching a funerall Sermon?

Q. 26 What Scripture is there for taking money for marrying man and woman?

Q. 27 When did any that was ſent of Jeſus Chriſt to preach the Goſpell ſue men at the Law?

If thou be a Miniſter of Jeſus Chriſt which exerciſeth a pure conſcience towards God, and towards Man, clear thy ſelf from the guilt of theſe things, and anſwer them in writing by the Scriptures, or Saints examples; or elſe in ſilence confeſſethy ſelf to be guilty, and one of thoſe that Chriſt cryed woe againſt, acting the ſame things now, as they did then, filling up the meaſure of thy fathers iniquity, which ſaid they were Jews and were not but were of the ſynagogue of Satan. Thou ſayeſt they muſt be learned men, and brought up in Scholaſticall wayes, and by that meanes they muſt open the Scriptures; becauſe thou ſayeſt, they were firſt given forth in Greek and Hebrew which you call the Originall, and therefore ignorant men cannot underſtand them, but muſt have your meanings, interpretations, and dimenſions of your own brain, and thus you deceive the ſimple.

But anſwer me this queſtion, Whether the Scriptures as they are written in Engliſh be true as Chriſt and the Apoſtles ſpoke them forth; and if they be true as they are in Engliſh, what need any other language be learned by an Engliſh man to know them?

R. H.

THE QUAKERS Severall Queſtions: WITH The Anſwers Returned. R. H.

FOR what relative title to give you without offence I underſtand not: I received you paper of many ſtrange ſcrupulous Queſtions: And though it be moſt true, that one fool may aske more Queſtions then 100. wiſe men can anſwer, (as the common proverb goes) yet we are taught by a more authentick proverb, Prov. 26.5. ſometimes to anſwer a fool in his folly, leſt he be wiſe in his own conceite. I ſay not this to upbraid your perſon, but with reflexion on the follies and errours diſplaid in your ſeverall queſtions; which will appear I beleeve in the following anſwers, if you read them as becomes a good Chriſtian, without prejudice, partiality or obſtinacy of minde, but with the ſpirit of meekneſſe, 1 Theſſ. 5.21. and a deſire to try all things, and hold faſt that which is good.

Queſt. 1 Whether your Goſpell be the ſame which the Apoſtles preached, and if it be, why go you to Oxford or Cambridge, when the Apoſtle ſaith, the Goſpell he preached was not after man-neither was he taught it by man?

Anſw. We preach the ſame Goſpell the Apoſtles preached, but do not attain the knowledg and underſtanding of this Goſpell by the ſame means; the Apoſtles were eye-witneſſes and ear-witneſſes of the ſayings and doings of Chriſt, (which is the ſum of the Goſpell) the myſteries whereof they underſtood by immediate revelation from heaven, being both publickly viſible, Act. 2.1, 2 3, 4. and miraculouſly inſpired with extraordinary gifts of the Spirit, inabling them both more fully to underſtand, and more powerfully to preach the Goſpell, then any mortall man could ever hope for ſince: But we do neither pretend to any ſuch ſublime and eminent gifts, neither do we, or ought we to depend upon any ſuch immediate and miraculous revelation from heaven; Schooles they had at Bethel, 2 King. 2 3. at Jericho, v. 5. and Eliſhas College was ſo full that they inlarged it, 2 King. 6.1. and at Naioth 1 Sam. 14.20. and upon the hill of God, 1 Sam. 10.5, 10. but do uſe thoſe ordinary means and helps, which God in his mercifull providence hath in all ages afforded his people, viz. by ſtudy and induſtry in the Schools of the Prophets.

Neither go we to Oxford and Cambridge to learn the Goſpell we preach, but to learn the knowledge of thoſe tongues and languages, arts and ſciences which are that externall means enabling us to underſtand and open the meaning of the Goſpell, by the good hand of God upon us, proſpering our labours and ſtudies, to that end that being well grounded in the truth, we might not be deceived and miſtake the inventions and errours of men, and doctrines of ſeducing ſpirits, for the doctrines and commandements of God. 1 Tim. 4.1, 2. Even as you went to School to learn to write and read, that you might read the Scriptures indeed, but not pervert them to your own d • ſtruction; 2 Pet. 3.16. and that you might write your mind in truth and ſincerity, but not to write ſcrupulous queſtions to puzzle and poyſon the ſouls of the ſimple, who cannot ſee into the depth of your deluſions.

Queſt. 2 Whether you can give another meaning to the Scriptures then they are, or whether the Apoſtles did not give the meaning to them when they ſpake them forth, yea or no, and if they did, what need learned mengive a meaning to them?

Anſw. The ſenſe and meaning of the Scripture is involved and infolded in it, even as the kernell of a nut is within the ſhell: to find out which ſenſe and declare it, and make it appear from under thoſe ſeverall kinds of metaphoricall and figurative expreſſions which commonly cloath and cover it, is a part of our taske and duty: And this we do by a ſerious, diligent, and intent ſearching, weighing and pondering the texts of Scriptures by comparing and conferring ſeverall places, by obſerving the connexions and coherences, by ſincere and impartiall collecting and obſerving the ſeverall truths contained therein: and alſo flying unto God by prayer and devotion for aſſiſtance in the work.

And that it belongs to learned men to give the ſenſe and meaning of the Scriptures, we have in the old Teſtament the example of Ezra the Scribe, • eh. 8. 4, 5, 6, 〈◊〉 8. (that is, the Learned) who ſtood upon a Pulpit of Wood high above all the people, made purpoſely for preaching; and the Levites cauſed the people to underſtand the Law: and this they did not only by reading the Law diſtinctly, but they gave the ſenſe ſaith the Text, and cauſed the people to underſtand the reading.

In the new Teſtament Chriſt himſelf tooke a text and preached upon it: Luk. 4.17,—22. Philip took the text which the Eunuch read in Eſay and preached Chriſt unto him, Act. 8.30,—37. converting the Eunuch by giving the ſenſe of the text, being of himſelf not able to underſtand without an Interpreter.

Quest. 3 Shew me by the Scripture who ever was made a Miniſter of Chriſt, that was called of men Maſter.

Anſw. The Prophets and Prieſts under the Law were tearmed Fathers, and ſuch as were bred under them, to be made capable of that function; as young Scolars are now in Oxford and Cambridge, to be capable of the Miniſtry; were tearmed the Sons of the Prophets: 2 King. 2.12, 15. under the Goſpell beſides the titles of Apoſtles, Prophets, Evangelists, ordinary or common Miniſters are tearmed Doctors, Paſtors, Shepherds of ſouls, which are terms of more eminency and reſpect, then Maſter, Sir, or the like; and what elſe is meant by the Masters of the Aſſemblies, Eccleſ. 12.11. but the Paſtors and Teachers of the people aſſembled in the ſervice of God; Maſters is a title of civill reſpect and honour, and we are commanded not only in generall to give honour to whom honour is due, Rom. 13.7. but particularly to pious and painfull Miniſters, Let them be counted worthy of double honour that labour in the Word and Doctrine. 1 Tim. 5.7. Now as on the one ſide it is a Goſpell duty to give titles of honour to whom they are due: ſo on the other fide it is a Goſpell ſin to affect titles of honour through pride, vain-glory, and popular applauſe. Nor was it a ſin in the Scribes and Phariſees to be called Maſter, but becauſe they loved to be called of men Maſter, Mat. 23.6, 7. Maſter, their vain-glorious affectation of the title was their offence, and of this no man can taxe us, but only God who knoweth the heart.

Queſt. 4 Shew me by the Scriptures when ever the Miniſters of Jeſus Chriſt took tithes of the people, or augmentations for preaching of the Goſpell.

Anſw. That the Prieſts under the Law received Tithes, and that God commanded the people to pay tithes unto them, you cannot be ignorant; 1 Cor. 9.13, 14. Know you not (ſaith the Apoſtle) that they which miniſter about holy things eat of the things of the Temple, and they which wait at the Altar, are partakers with the Altar? Even ſo alſo hath the Lord ordained that they which preach the Goſpell, ſhould live of the Goſpell. Even ſo muſt the Miniſters of the Goſpell be maintained, as were the Prieſts under the Law; and that was by Tithes and offerings: Luk. 11.42. Wo to you Scribes and Phariſees hypocrites, for ye tithe mint, and rue, and all manner of hearbs, and paſſeover judgment and the love of God; theſe things ought you to have done, (marke that) and not leave the other undone. Whence you ſee, that to take and pay tithes is no other but what ought to be done, and the fault cryed woe againſt was the neglect of judgment and the love of God.

Quest. 5 Shew by the Scriptures, and what Scripture have you, which ſpeaks of the Word, two Sacraments, which you tell the people of, and deceive the ſimple?

Anſw. We confeſſe the word Sacrament is not in the Scriptures, but the holy actions which we call Sacraments are poſitively and expreſly commanded there.

The firſt Sacrament of Baptiſme is commanded, Mat. 28.19.

And for the other Sacrament of the Lords Supper, the words of inſtitution expreſly command us to obſerve it, Take, Mat. 26.26, 27. eat, do this. And ſure we do not deceive the people, when we tell them of no other things, but what Chriſt himſelf commanded both us and them to obſerve. But you do deceive your owne ſoul, and the ſouls of thoſe ſimple people you converſe with all, whileſt you denie and oppoſe your ſelf againſt the very expreſſe commands of our Lord.

Queſt. 6 Shew me what Scripture you have which ſpeaks, that the Apoſtles ſprinkled Infants.

Anſw. That the Apoſtles were commanded to Baptize all Nations, and that they did Baptize whole families, Act. 16.33. is clearly expreſt in the Scripture. And ſurely children are a part of all Nations; though you ſhould ſay there were no Children in thoſe families that were Baptized; which is a thing very hard and improbable to affirme.

But further, for Chrildrens Baptiſme we have ſeverall grounds out of the Scriptures.

1. Children under the Law were circumciſed, Rom. 4.11. and Circumciſion was the ſeal of the righteouſneſse of faith, as Baptiſme is now; for other externall viſible ſeal of our admiſſion into the Covenant of Grace, we have not commanded in the Scriptures, or practiſed in the Church of Chriſt: And that this ſeal of Baptiſme, both outward and inward, muſt paſſe upon all, before they be admitted actuall members of Chriſts ſpirituall Kingdome here, which is the way to his eternall Kingdome hereafter; our Saviour expreſly teacheth, ſaying, Joh. 5.3. Except a man be borne again of water and of the holy Ghoſt, he cannot enter into the Kingdome of God.

2. That Children are of the Kingdom of God, and to be admitted unto Chriſt, himſelf expreſly affirmes, and ſtrictly charges all men not to oppoſe it, ſaying, Suffer little Chrildren to come unto me, Luk. 18.15. and forbid them not, for of ſuch alſo is the Kingdome of God; If they muſt come unto Chriſt, we muſt not ſtop up the way againſt them, by denying them the ſeal of admiſſion: And if the Kingdome of God belong unto them, ſurely the privileges of the Kingdome alſo; whereof Baptiſme is one.

3. That Infants are in ſome meaſure capable of the Spirit of God, is manifeſt from the example of the Prophet Jeremiah, and of John Baptiſt: Jer. 1.5, 6. Luk. 1.66, 80. And if they be capable of the inward Baptiſme which is the holy Ghoſt, much more of the outward which is water; for can any man forbid water (ſaith Peter in the like caſe) that theſe ſhould not be Baptized which have received the holy Ghost as well as we. Act. 10.47.

4. That Children are capable of being received and admitted into the Kingdome of Chriſt, himſelf doth intimate, ſaying, Except ye receive the Kingdome of God as a little Child, ye ſhall not enter therein, ſo that receive it they may, though they know it not. For as the ſin of the firſt Adam is imputed to children, and they are defiled therewith, though they underſtand it not: ſo the righteouſneſſe of Chriſt the ſecond Adam, may be, and we beleeve is, by Gods ſecret and unknown way communicated to Infants, though they know it not: As to men born deaf, and fools, and ſuch as are not capable of underſtanding, for to ſuch God forbid we ſhould deny the mercies of God through Chriſt.

Quest. 7 Shew me what Scripture you have to ſtand praying in the Synagogues before Sermon and after; and whether the Apoſtles did ſo.

Anſw. That we are both to pray and preach the Goſpell, there are ſo many Scriptures to prove, that I need not name any; and we pray both before and after Sermon, becauſe 1. 1 Theſſ. 5.17. We are commanded to pray continually.

2. Becauſe prayer is the more chief and principall part of Gods ſervice, for it is written, Mat. 21.13. My houſe ſhall be called the houſe of prayer to all Nations.

3. That by prayer and devotion we might obtain the aſſiſtance and bleſſing of God, both

Firſt, upon our Labours in opening the Scriptures; and

Secondly, upon the peoples duty in learning and attending thereunto; the prayer before Sermon refers to the one, and after Sermon to the other.

And in this queſtion I muſt alſo further tell you, you confound publick and private prayer, and thereby pervert and miſapply the words of our Saviour, When thou prayeſt thou ſhalt not be as the Hypocrites, Mat. 6.5. for they love to pray ſtanding in the Synagogues, &c. that they may be ſeen of men; in which place our Saviour forbids only private prayer to be offered in publick places, out of vain-glory and oftentation to be ſeen of men: and you falſly apply them againſt publick prayer, which is both commanded and practiſed by publick perſons and in publick places, and to the end that they may be both ſeen and heard of men; ſee for this the example of the Levites, both for preaching, Neh. 8. & 9.3, 4. Neh. 8. and for publick praying with a loud voice ſtanding up upon the ſtayres that they might be heard, Rom. 15.4. Neh. 9.3, 4. Now what is written aforetime, is written for our learning. And that the Apoſtles did both pray inpublick for and with the people, Act. 20.36.21.5. and alſo preach in publick and in the Synagogues of the Jewes, is more then once or twice expreſt in the Scriptures.

Queſt. 8 Shew me by the Scriptures when the Apoſtles went into the world, and gave the people of the world Davids Pſalmes to be ſung in meeter; The things that you practiſe anſwer them by the Scriptures or the Apoſtles practiſe, without conſequence or imagination.

Anſw. Touching the uſe of Pſalms in meeter, let me tell you (becauſe I ſee you underſtand not the nature of Pſalms) that they are not properly called Pſalmes, if not ſung in verſe and meeter; and for Davids Pſalms, as you too ſcornfully call them; know, that they are the very dictates and breathings of Gods holy Spirit; therefore are we commanded to be filled with the Spirit ſpeaking to our ſelves in Pſalms and Hymnes, Eph. 5.18, 19. &c. And whereas all things in all Pſalms are not at all times applyable to all perſons, yet there is ſomething in every Pſalme applyable to every perſon, either by way of inſtruction or devotion; and what in this or that Pſalme is not applyable to our preſent condition, may be hereafter, and therefore it's fit they ſhould be uſed, both for preſent devotion and benefit; and alſo for the future, that we may be thoroughly furniſhed with inſtructions and devotions againſt the time of need.

And for the Apoſtles practiſe herein, tis ſufficient we have their command, for ſurely what they commanded others they practiſed themſelves; you may ſee they did ſo Act. 16.25. At midnight Paul and Silas prayed and ſung Pſalmes unto God.

But herein you demand an anſwer without conſequence or imagination, you might as well have ſaid, without reaſon or judgment, which is all one, as if you ſhould bid me read your paper of Queſtions without my eyes.

Quest. 9 Whether a man ſhall over come the body of ſin whiles he is upon the earth, or no.

Anſw. Tis not poſſible wholly and altogether to ſubdue * It is overcome but not wholly, a conquered enemy may trouble, there is ſtill a war Rom. 5.23. and the warfare endures untill death, Rev. 2.10. the body of ſin whileſt we are in this world: for tis therefore called the body of ſin, becauſe there will be ſome reliques of ſin, ſome rebellions of the fleſh againſt the ſpirit, whileſt we carry this body of fleſh about us, and are compoſed of fleſh and ſpirit. As a tree whileſt there is life in it will bring forth fruit; ſo the fleſh whileſt it is quickned with ſpirit of life, 1 King. 8.46. Job 14.4. Prov. 20.9. 1 Joh. 18.10. Eccle. 7.22. will bring forth ſome kinde of fleſhly fruits or other; which is clear from manifold texts of Scripture.

Queſt. 10 Whether the curſe be not upon him that preacheth another Goſpell then Chriſt and the Apoſtles preached, yea or no.

Anſw. Tis moſt true there is a curſe, and a heavy curſe too, will fall upon them that either preach another Goſpell, Gal. 1.6, 7, 8, 9. or elſe pervert and poyſon the truth of this Goſpell, which we have received from Christ, and the Apoſtles: And I would to God neither you nor any of your ſect, and followers were either guilty of the ſin, or liable to the curſe.

Queſt. 11 Whether a • y naturall man can preach the Goſpell, yea or no.

Anſw. He cannot preach the Goſpell who underſtands it not; and he that in ſome good meaſure underſtands the Goſpell, is not to be called a naturall man, becauſe,

1. The contents of the Goſpell are the things of the Spirit of God, 1 Cor. 2.13. which the naturall man receives not, neither knows them: and

2. Becauſe knowledge, Iſa. 11.2. wiſdome and underſtanding, eſpecially of ſpirituall things, are the gifts of the Spirit, with which gifts ſpirituall, the Miniſters of the Goſpell, are through the uſe of means endowed; ſome more plentifully, ſome more ſparingly, 1 Cor. 12.11. according as God by his holy Spirit bleſſing our ſtudies has imparted unto us, who diſtributes to every one ſeverally as he will.

Queſt. 12 Whether that any Miniſters of God was made Ministers by the will of man, or no, ſhew it me by the Scriptures.

Anſw. There is no Miniſter of God, is or can be made ſo by the will of man only, but by man in ſubordination to the minde and will of God: for

1. God by his holy Spirit puts it into our hearts, to uſe the means to be qualifyed for ſo great a calling.

2. He bleſſeth and proſpereth our ſtudies and endevours for the attainment of thoſe gifts which qualifie us for it.

3. He gives us hearts to imply thoſe qualifications in his ſervice; which gifts and qualifications being examined and approved by the more able learned and reverend Fathers of the Church, 1 Tim. 5.21, 22. Tit. 1.5. we are ſo by them through faſting, prayer and impoſition of hands ſet apart to this office: Paul and Barnabas though they were called of God immediately and by miracle to the office of the Apoſtleſhip, Act. 13.2, 3. which no man muſt hope for ſince; yet even they were commanded by the Elders to be ſent forth through faſting, prayer and impoſition of hands.

Queſt. 13 Shew me it by the Scriptures whether a man ſhall grow up to that condition that he need no man teach him, but the Lord or no.

Anſw. We muſt not look for any immediate extraordinary miraculous teaching by revelation from the Lord: And yet all men are taught of God too, ſome more, ſome leſſe, according as,

1. They have ſoules more or leſſe capable of teaching.

2. As they more or leſſe apply themſelves to the means which God hath ordained for our learning and inſtruction; and according to our endevors in the uſe of means, ſo God gives his bleſſing thereupon.

That promiſe, Jer. 31.34. they ſhall teach no more every man his neighbour, ſaying, Know the Lord, for all men ſhall know me, from the leaſt to the greatest, is expreſſed indeed to be fulfilled under the Goſpell, Heb. 8.4, 10. becauſe the means of knowing God under the Goſpell are more plentifull and effectuall then under the Law: to wit, through the revelation of Jeſus Chriſt, and the miraculous inſpiration of his Apoſtles immediately from heaven. And whereas tis promiſed, thy children ſhall be taught of the Lord, Iſa. 54.13. this promiſe is fulfilled in that we have the teaching, the doctrine of the Lord Jeſus, even his holy Goſpell, who came down from heaven on purpoſe to teach us, Tit. 2.11, 12. Tit. 2.11, 12. The grace of God which brings down ſalvation hath appeared unto all men: teaching us that denying, &c. thus we are taught by the Lord Jeſus, outwardly in the doctrine of his Goſpell, and inwardly by the motions and dictates of his holy Spirit: And yet for all this the beſt and moſt knowing of men aime not to ſuch a perfection of knowledge in his gifts, as not to need teaching, becauſe whileſt we are in this life we know but in part, 1 Cor. 13.9, 10.11, 12. and propheſie but in part, but when that which is perfect, &c.

Queſt. 14 Whether they be not Antichriſts and diſobey Chriſt that have the chiefeſt places in Aſſemblies, ſtand praying in the Synagogues, which Chriſt did forbid his Diſciples to act ſuch things, and cryed woe againſt thoſe that did act them.

Anſw. They that vain-gloriouſly affect the chiefeſt places in the Aſſemblies, to offer up their private prayers ſtanding in publick places that they may be ſeen; and they that love to be called of men Maſter, are hypocrites and ſinners, and lyable to the woe denounced by Chriſt againſt ſuch. But it is one thing to occupy the chief place in any meeting (for ſome one muſt have it) and another thing out of pride and vain-glory to affect it; and ſo of being called Maſter. Tis one thing to ſtand praying in the publick Aſſemblies, that the people may both ſee and hear, and joyne with us; and another thing to ſtand praying privately in publick meetings, only to be ſeen and thought religious. And whereas you ſeem to apply theſe miſtaken and miſunderſtood ſayings of Chriſt to all Miniſters, and moſt uncharitably demand whether ſuch be not Antichriſts; to this I ſhall only ſay, the Lord forgive you the hardneſſe of your heart, and unjuſt cenſures of your Chriſtian brethren. Is it a mark of Antichriſt, to preach and pray with the people of God in publick; and at ſuch times to ſtand in an higher and more convenient place that the people may hear and joyne with us? examples of which practiſe I have already given you out of Scripture. If we do theſe things in the pride of our hearts, the Lord only knowes it, and will avenge it. Tis not for you to cenſure and condemn us herein, for in ſo doing, you diſcover more pride of heart, and look more like Antichriſt, then thoſe you uncharitably taxe and tearm ſo.

Queſt. 15 Whether they be not Antichriſts and of the Devill, and no Miniſters of Chriſt which doth not abide in the Doctrine of Chriſt.

Anſw. They that ſwerve from the Doctrine of Chriſt, are of the ſpirit of Antichriſt: 1 Joh. 4.6. And they that oppoſe the dictates and commands of the Spirit of truth ſpeaking in the words are led by the ſpirit of errour, Iſa. 8.44. which is the Devill, who was a lyer from the beginning, Mat. 4.4, 6. and afterward coloured his lies with errours, with the words of truth perverted; quoting and miſapplying the Scriptures, the better to inſinuate his falſhoods; which things I could wiſh were not too applyable to you and your ſect: I am ſure that your malice and hatred to Miniſters becauſe they oppoſe your errours, your bitter envyings, raylings and revilings both of them and other your Chriſtian brethren, whom you call carnall, the wicked, and the people of the world; your falſe and uncharitable applications of the woes and curſes of the Scriptures, to all ſuch who are wiſer then to be brought under your deluſions; and in a word, your juſtifying your ſelves, and condemning others, are all of them undenyable ſignes that you are not led by the ſpirit of truth, which is the ſpirit of meekneſſe and humility, of unity, love and charity. Gal. 6.1. Col. 3.12, 13. 1 Joh. 4.6, 7. Hereby know we the ſpirit of truth and the ſpirit of errour, 1 Joh. 4.6. Even by love and charity, therefore it followes, Beloved let us love one another, for love comes of God, and every one that loves is borne of God, and knoweth God, and he that loveth not knoweth not God, for God is love.

Queſt. 16 Whether they be not ſeducers that draw people from the anointing which is in them, and tell them they muſt be taught of a man, whereas the annointing teacheth them, they need no man teath them, but as the anointing teacheth them, and the promiſe is to him that doth abide in it eternally.

Anſw. By the anointing within, is meant that meaſure and proportion of ſpiritual wiſdome and underſtanding in the things of God, 1 Joh. 2.27. whereby according to command we are enabled to try the ſpirits whether they be of God, or no; 1 Joh. 4.1. becauſe many falſe prophets are gone forth, which the foregoing words doth imply, &c. 26. Theſe things have I written unto you concerning them that deceive you: Now this ſpirituall unction or knowledg of the truth, which is from the Spirit, whoſoever hath received, need not be taught of man, if he abide in the truth which he hath received, and do not give heed to ſeduceing ſpirits. And I would to God that all who are called the Lords people had their hearts ſprinkled with this ſpirituall ointment, and their eyes anointed with this eye-ſalve, Rom. 3.38. that they might ſee to diſcern betwixt light and darkneſſe, betwixt true prophets, and ſuch as deceive the ſimple, leſt ſuffering themſelves being blind to be led by the blind they both fall into the ditch. Mat. 15.14.

Queſt. 17 Whether they do not bewitch the people, who withdraw them from the ſpirit within, to obſerve the ordinances of the world and traditions of men without, as the Galatians were bewitched, Gal. 3.1.

Anſw. I muſt tell you that there is not only a holy and good ſpirit within, and that's but in too few, but there's alſo an evill and ſeducing ſpirit within, and that's in too many; even the ſpirit that doth bewitch men, and draw them aſide from the doctrines and commands of the Spirit of truth; and to ſtrive by all means to draw the people off from giving heed to ſeducing ſpirits, is not to obſerve the ordinances of the world, and traditions of men, as you pervert the text, but to obey the commands of Gods true ſpirit, 1 Tim. 4.12. Mat. 7.15. 1 Joh. 4.1. who foretelling of falſe Prophets and falſe Spirits often in the Word commands, exhorts, admoniſheth to beware of ſuch, not to give heed to ſuch, and not to beleeve every ſpirit, but to try them.

Queſt. 18 Whether they be not ſeducers which tell people theſe are the ordinances of God which God never commanded, as ſprinkling Infants, telling people of a Sacrament which there is no Scripture for, and draw them from the ſpirit within to follow your imaginations and inventions.

Anſw. They who are guilty of calling humane inventions Gods ordinances, are ſeducers we confeſſe: But for the ſprinkling Infants as you ſcornfully call Baptiſme (which is Gods ordinance, for he hath ordained and commanded it to be obſerved) I have already given you the grounds of it out of the Scriptures, and we cal it a Sacrament as being a tearme beſt expreſſing the nature of it, which you would confeſſe if you underſtood it.

And for the ſpirit within, I have already told you out of Scripture, that we are not blindfolded to follow the dictates thereof, but to try them by the Spirit ſpeaking in the Word. And thus to draw men from the ſpirit within, is not to follow our own imaginations, ſince God by his holy Spirit commands the ſame.

Queſt. 19 Whether you have the ſame ſpirit which was in Chriſt, the Apoſtles, and Prophets which gave forth the Scriptures, ſeeing you act contrary to the Scriptures, and follow your own inventions and tradition, and ſo erre from them.

Anſw. They that do beleeve or act any thing contrary to the doctrine of Chriſt and his Apoſtles, are not led by the ſame ſpirit, but in ſaying that we do this, herein I muſt tell you, that you doe falſly and flatly belie us, ſince both we can and you ſee we do prove our Miniſteriall actions to be agreeable to the Scriptures.

Queſt. 20 Whether ever Chriſt and his Apoſtles did firſt Baptize, and then preach faith and repentance twenty or thirty years afterwards.

Anſw. Chriſt himſelf was Baptized being a perſon not capable of faith, Heb. 12.2. and repentance, for he was above both; of faith he was the author and finiſher, Joh. 3.16. 1 Pet. 2.22. the perſon in whom we are to beleeve; and of repentance he was not capable, who knew no ſin; and the Baptiſme of Chriſt ſure it is to be our pattern and grand example.

The Apoſtles alſo baptized many perſons, who had not true Faith and Repentance, but were Hypocrites, as Simon Magus, Alexander the Copperſmith, Demas, Diotrephes; And Simon Magus had repentance preached unto him, after he was baptized many days; Act. 8.13, 22. as the Texts clearly expreſſes: From all which Examples it is manifeſt, that Faith and Repentance are not neceſſarily required of all perſons as to the reception of Baptiſm, but to the bleſſed effects and fruits thereof: pardon of ſin, &c.

2. Neither are children alſo abſolutely and altogether deſtitute of Faith and Repentance; they have theſe Graces in the power, though not in the act; In the ſeed, though not in the fruit: Lev. 25.41, 42. In the promiſe for, and in their behalf, though not in the preſent actual performance; Mat. 18.3, 4, 5, 6, 7. Acts 16.33.18.8. Therefore called the ſervants of God, believers, little ones, that believe in me: And under the general notion of families and houſholds, they are rankt amongſt perſons baptized, converted, and ſerving the Lord.

Queſt. 21 Whether ever Chriſt and his Apoſtles received 100 or 200 pounds a year, for Preaching the Goſpel.

Anſw. Chriſt himſelf when he preached the Goſpel, was maintained by the gifts and benevolence of his Auditors; who miniſtred unto him of their ſubſtance; And the Apoſtles for Preaching the Goſpel had more I believe then 100 l. Mar. 15.41. or 200 l. a year; for many of their Converts ſold all their eſtates, Act. 4.34, 37. and brought it, and laid it down at the Apoſtles feet; for ſaith the Apoſtle, Rom. 15.27. 1 Cor. 9.11. If we have ſown unto you ſpiritual things, is it a great matter, if we reap your carnal things?

Queſt. 22 What Scripture is there to limit God to a place, calling it a Church; when as the Church is in God, 1 Theſ. 1.1.

Anſw. We do not limit God to a place who is every where, Jer. 23.23. Mat. 18.20. and filleth the World; but yet after a ſpecial manner, When two or three are gathered together in his Name to worſhip him, and call upon his Name, there is he in the midſt of them; And this place of Aſſembly we cal a Church, becauſe the Church or People of God do there aſſemble to his Service: and 'tis a Scripture term too, though you know it not; for as there is a Church in God, and in Chriſt Jeſus, 1 Theſ. 1.1. 1 Theſ. 1.1. that is, perſons devoted to Gods ſervice, in and through Jeſus Chriſt: 1 Cor. 11.22. So there is a Church of God, 1 Cor. 11.22. The place, namely, where ſuch perſons do aſſemble and joyn in Divine Worſhip. But ſince you cry down all diſtinctions; (as ſavoring of humane Learning) whereby the naked truth of things might be clearly and diſtinctly ſeen as they are in themſelves, without conjunction with other things, it is no marvel, you are ſo blinde as not to diſtinguiſh men from houſes; perſons from places; the ſervants of God from the places of his ſervice.

Queſt. 23 What Scripture is there to have a Clark to ſay Amen, and to have groats a piece of the world for his trade?

Anſw. 'Tis the duty of all good people to ſay Amen to every good Prayer, or what is ſpoken tending either to Gods glory, or their own good; Pſal. 106.46. and this you ſhall finde both commanded and practiſed in the Scriptures, Neh. 8.6. 2 Pet. 3. ult. Rev. 22.20. if you do but conſult the Marginal Texts: I may therefore rather demand of you, why do not rather all the people ſay Amen, then you ask of me why one man doth ſo? And for the Groat he receives yearly of ſome perſons in the world (who are not all of the world, as you uncharitably cenſure them) I conceive it is not to be ſo much for ſaying Amen, as for many other Offices wherein he is uſeful both to Paſtor and People.

Queſt. 24, 25, 26. What Scripture is there for taking money for burying the dead; or to have ten or twelve ſhillings for Preaching a Funeral Sermon; or to take money for marrying man or woman.

Anſw. For our pains in laboring in the Word and Doctrine; 5 Tim. 5.17, 18. the Apoſtle gives this general rule, The Labourer is worthy of his wages: and what their wages is for their particular pains and labours in this or that Miniſterial Function, whether more or leſs, is not of our chooſing; but partly the liberality of Founders and Benefactors; partly cuſtom amongſt all people, in all Chriſtian Countries, hath ſetled it.

Queſt. 27 When did any that was ſent of Jeſus Chriſt to Preach the Goſpel, ſue men at the Law?

Anſw. We confeſs, that to be contentious, and ready to go to Law for every ſmall treſpaſs, is a fault, and far from the quality of faithful, charitable, and good members of Chriſts Church, whether Miniſters or People: 1 Cor. 11.16. for if any liſt to be contentious, we have no ſuch cuſtom, nor the Churches of God; But many ſuch differences may ariſe betwixt party and party concerning temporal rights, properties, and intereſts as cannot well be decided without ſuit of Law: Act. 19.38. So that it is not always a fault in it ſelf to go to Law, and ſue one another, but when it is done either contentiouſly or uncharitably; and they that are guilty in this kinde, let them anſwer for themſelves.

And now for your concluſion, Concluſion. you ſay: If thou be a Miniſter of Jeſus Chriſt which exerciſeth a pure conſcience towards God and man, clear thy ſelf from the guilt of theſe things; and anſwer them in writing by the Scriptures or Saints Examples, o • elſe in ſi •• n • e confeſs thy ſelf guilty, and one of thoſe Chriſt cryed woe againſt; acting the ſame things now, as they did then, filling up the meaſure of thy Fathers iniquity, which ſaid they were Jews, and were not, but were of the Syn • gogue of Satan.

Anſw. Your challenge is very highly bitter and rayling, both againſt me and all of my profeſſion and calling; and you rail in Scripture tearms too; whereby you t • ke the garments of Gods Holy Spirit, the Spirit of meekneſs and love, and put them upon the Devils ſhoulders, who is the reviler and accuſer of his brethren: Rev. 12.10. But I dare own my calling in ſpite of all the venom that the Devil and all his Inſtruments can ſpit againſt it; and will be ever ready to maintain my integrity in the conſcientious Exerciſe thereof, in deſpite of all that oppoſe it; your rayling Scripture woes and curſes are very much miſapplyed, you have miſtaken the object: Prov. 26.2. The curſe cauſleſs ſhall not come, Prov. 26.2. You ſhoot out your arrows, even bitter words, at the mark they cannot hit, the venom whereof is ſo far from being dreadful to me, that it miniſters rather cauſe of ſpiritual joy and exultation, remembring the words of my Lord and Maſter, Mat. 5.11, 12. Mat. 5.11, 12. Bleſſed are yee when men revile and perſecute you, and ſay all manner of evill againſt you for my ſake, falſly, rejoyce and be glad, for great is your reward in heaven, for ſo perſecuted they the Prophets that were before you.

I have according to your deſire anſwered your ſeveral queſtions in writing, I will not retort your uncharitable application of Scripture woes and threatnings againſt your ſelf, leaſt I ſhould become guilty with you of the ſame ſin: but rather with all meekneſs beſeech you in the fear of God, ſeriouſly to weigh and conſider what I have ſaid, and the Lord give you a right underſtanding in all things. 2 Tim. 2.7.

There remains yet one concluſive queſtion, which you ask ſo peremptorily, as if it were impoſſible to give you an anſwer, and thus 'tis Prefac'd.

Queſt. Thou ſayſt, They muſt be learned men, and brought up in Scholaſtick ways, and by that means they muſt open the Scripture, becauſe thou ſayſt, they were firſt given forth in Greek and Hebrew, which you call the Original; and therefore ignorant men cannot underſtand them: But anſwer me this queſtion, Whether the Scriptures as they are written in Engliſh, be true, as Chriſt and the Apoſtles ſpake them forth, and if they be true, as they are in Engliſh, what need any other Language be learned by an Engliſh man to know them?

Anſw. Firſt, what I have ſaid, is no other then a truth undenyable, that the Scriptures were given forth in Hebrew and Greek, which we doe truly call the Original. And as by learned men they are tranſlated; ſo by learned men, who underſtood both the Tranſlation and the Original, which are moſt fully and clearly underſtood. As waters be more clear and pure in the Fountain, then in the ſtream: ſo the holy Scriptures are more clear and intelligible to them that ſee them in the Fountain, and read them in the Original, then to thoſe who only can ſee and read them in the ſtream, as they are derived unto them from the hands of the Tranſlators; And I muſt here tell you, withall, that it is very ill manners in you and not becoming either the humility or thankfulneſs of a Chriſtian, or a reaſonable man, to vilifie and undervalue Learning and learned men, as to the underſtanding of the Scriptures, ſince neither you, nor any other man that only underſtands Engliſh, had ever come to know any thing in the Scripture, if learned men had not tranſlated them to your hands.

2. Since there hath been many Tranſlations of the Scriptures out of Hebrew into Greek, out of Greek into Latine, out of Hebrew and Greek into Latine, out of Latine into Engliſh, out of Greek into Engliſh, out of Hebrew and Greek into Engliſh; which Tranſlations being made at ſeveral times, and in ſeveral Ages, do therefore very much differ and vary in ſeveral places: It is very unlikely ſure that ignorant men, who underſtand only their own Native Language, ſhould yet as well underſtand the Scriptures as the learned, who have the gift of theſe ſeveral Languages, and can examine and compare theſe ſeveral Tranſlations with the Original and Fountain Truth.

And would it not much conduce, think you, to the underſtanding of the Scripture to read the Interpretations and pious Diſcourſes of thoſe holy religious Fathers of the Church, which lived either in, or about the Apoſtles time, or immediately afterward, and ſo are moſt likely to know the meaning of the Apoſtles in their writings, then we who live ſo many hundred years ſince.

This I believe, no man that hath not loſt his ſenſe and reaſon will deny, Now to read and underſtand thoſe ancient writings, and the Scripture by thoſe helps, Greek and Latine is neceſſary; for they wrote in thoſe Languages.

Object. But to all this I believe you will ſay, that they who are endued with the Spirit of God, underſtand the things of God without all this labour and lea • ning.

Anſw. We acknowledge and affirm, as well as you, that wiſdom, knowledge, and underſtanding are the gifts of the Spirit; Eſa. 11.2. and that we muſt wait upon God for them by Prayer; Jam. 1.5.17. for from him cometh every good and perfect gift: but yet God communicates not theſe gifts to the ſons of men by miracle, Dan. 1. compare v. 4. & 6. with v. 17. but through the uſe of the means; And to neglect and contemn the uſe of thoſe ordinary means, God has given us to attain ſpiritual wiſdom by; and to depend upon extraordinary and miraculous revelation from Heaven, is to tempt the good Spirit of God, Mat. 4.7. 2 Theſ. 2.10, 11. and to provoke him to give us up to ſtrong deluſions, and to give heed to ſeducing ſpirits, and doctrines of Devils, which too often appear and inſinuate themſelves into the mindes of men, 2 Tim 4.1. 2 Pet. 3.15, 16. under the viſard, ſhew, and ſemblance of Revelations and Infuſions, and Qualifications of the Spirit of truth; and this by ſad experience we daily ſee to be too true, and hath appeared in your ſeveral queſtions: Now God Almighty deliver you, and all Chriſtian people from under the power of ſuch deluſions; 'Tis the daily Prayer of your Chriſtian brother

R. S.

A DISCOURSE OF THE Holy Spirit, His Workings and Impreſſions ON THE SOƲLS of MEN.

〈 in non-Latin alphabet 〉 .

1 Cor. 12.5. Rectum est Index ſui & obliqui.

London, Printed by E. Cotes for R. Royſion, at the Angel in Ivie lane, 1654.

TO THE TRULY VERTUOUS THE Lady Rebecca Bingdloſs. MADAM,

THis following Diſcourſe of the Holy Ghoſt, his impreſsions and workings on the ſoul of man, was firſt intended only for private ſatisfaction to your Ladyſhips pious deſires; That being well grounded in the Orthodox Doctrine, and having a right underſtanding of the true Spirit of God, it might be as an impregnable Bulwark againſt ſo many ſuggeſtions and temptations of the falſe and deceitful ſpirit: For the minde of man, being either devoid of the Spirit of Grace 〈1 page duplicate〉〈1 page duplicate〉 and Holineſs; or elſe of a right underſtanding of the things of Gods Spirit, who is the Fountain both of Grace and Truth; is too apt and prone to cloſe with the ſuggeſtions of the evill ſpirit, who is the author and promoter of ſinfulneſs and error: Never Age produc't ſo many ſpiritual Monſters, as this wherein we live. And I think few parts of England be ſo much infected with them, as theſe Northern parts be. They were very impudent and daring, when they adventured to tempt your vertuous minde, and by inticing words to allure your good opinion of them; as full well knowing, if they could but have effected thus much, to have made you not an enemy to their proceedings, though you did not cloſe with them; it would have given much luſtre and credit to their erroneous Sect: But God be praiſed that you are better grounded, then to be Proſelyted by ſuch Ignoramo's; better reſolved then to be taken with ſuch ſhallow deluſions, which a good Chriſtian with half an eye unprejudic'd, may eaſily ſee through.

It is your goodneſs (for Bonum quo melius eo communius) to deſire the publique communication of this ſhort Diſcourſe of the Spirit, as a Doctrine both ſeaſonable in reſpect of the many ſpreading infectious Errors, ſo much prevailing amongſt us; and alſo neceſſary as an Antidote againſt that contagion which iſſuing out of the mouth of Hell, preſumes moſt impudently and impiouſly to hide its venome under the name and title of the Holy Spirit: I could wiſh the Doctrine were for this end, manfully and ſatisfactorily cleared to the mindes of men, by the Pen of ſome more Judicious Writer; This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies, and himſelf one of the meaneſt of the faithful and obedient ſons of the Church: The ſmall acceptance it ſhall finde in the world, will be derived from your white Name and Vertue: in which Sanctuary it may eſcape the black-mouth'd Detractions of the Cenſorious, and reſt ſecure of the good acceptance, if not benefit of others.

May you be every day more happy in the increaſe of all Chriſtian vertues, growing up in the knowledge of God, and perſevering in the conſtant Profeſſion of his holy Truth, and conſciencious practiſe of the ſame, till you arrive at the Haven of true Happineſs. This (Madam) ſhall be the conſtant endevour, and is the dayly prayer

Of your moſt faithful and affectionate Servant in Chriſt, R. SHERLOCK.

The Introduction.

NO Age hath ever brought forth more pretenders to the Spirit of God, then this wherein we live: And amongſt this Generation, there be many ſo ignorant, that they know not what they mean by that Spirit, whereunto they ſo much pretend: but blindfolded ſuffer themſelves to be led by they know not whom, and with the hoodwinkt Samaritans, Joh. 4.32. they worſhip they know not what. Whoſe ignorance accompanyed with exceſſive pride of heart, which makes their ignorance the greater, that through pride, they will not know, or acknowledge it upon this ground; The Devill hath ſown his crop and reapt his Harveſt, even the curſed tares of many and ſtrong deluſions: for that ſubtil Serpent full well knows how both eaſily and powerfully to inſinuate his Lyes and Errors into mindes unſetled, and not grounded in the knowledge of the Truth; So that moſt truly is that complaint of the Lord by his Prophet Hoſea verified of this people, Hoſ. Hoſ. 4.6. 4.6. My people are deſtroyed for lack of knowledge; even for lack of what they ſo much boaſt of; That grand Enemy the Prince of Lyes, hath taken them in the very Net themſelves have made, even in the ſnare of ſelf-conceited knowledge, and holineſs, Rom. 1.22. whileſt ſuppoſing themſelves wiſe they became fools. And pretending to the Spirit of God, whom they rightly know not, they are intrapt by the Spirit of Error: and miſerably ſeduced to the ruine of their ſouls.

Hence it is (chiefly, though not only hence) through ignorance intermixt with pride, that the Devill hath made ſo great a harveſt of tares overgrowing and choaking the pure wheat of Truth: Matth. 13.25. No Age of the Church having ever been ſo fruitful in Hereſies and Errors; whileſt the ever bleſſed Name of the Spirit of God is abuſed, by perſons moſt impudently pretending to him, that yet remain ignorant of him; for had they known this Lord of life, it had not been poſſible the ſpirit of Deluſion could have prevailed ſo far with them, as to infix ſo many Lyes, Impoſtures and Blaſphemies upon his ſcore; as therefore Saint Paul directed the Athenians to the knowledge of the true God, whom they ignorantly worſhipped, Act. 17.23. and ſo their pious intentions through ignorance degenerated into groſs Idolatries; ſo it cannot but be an office both ſeaſonable and charitable, as alſo of great benefit, and preſent neceſſity, plainly to ſet down and deliver the true Orthodoxall Doctrine of the Holy Ghoſt, his Impreſſions and Workings on the ſoul of man, that ſo men may have a right underſtanding of this ever Bleſſed Perſon of the Godhead ſo much miſtaken, and his Sacred Name (to the high offence of his Majeſty) ſo much profaned by impudent and falſe pretences.

A DISCOURSE OF THE Holy Spirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

1. His Perſon in the tearm Spirit.

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

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

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

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

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

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

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

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

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

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

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

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

§ 16 All theſe ſeveral workings of the Spirit, though they be ſo numerous as that they cannot be eaſily reckoned up; (there being more points of this heavenly winde, then there is in the Compaſs which is ſet and ordered by the winde which bloweth in the air) yet unto two general heads they are all reducible: 1. Graces. 2. Gifts. 〈 in non-Latin alphabet 〉 .

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§ 30 And yet though we ſtudy to be qualified for the work of the Miniſtry; our 〈1 page duplicate〉〈1 page duplicate〉 qualifications are ſtil the gifts of the Spirit; all our wiſdom and knowledg is from above, even as of Daniel and the three children, it is recorded that God gave them knowledge and underſtanding in all learning and wiſdom, Dan. 1.17. Dan. 1.17. And yet it is ſaid before verſ. the 4. that they were brought up and inſtructed in knowledge (and that 〈◊〉 and among the Heathen too) and we •• taught the learning and tongue of the G • ld •• nt; So our humane learning, tongues and languages (ſo much declared againſt by the ignorant) are the Handmaids to ſpiritual and Divine wiſdom and knowledge, and both the one and the other, though acquired by inſtruction and ſtudy in the Schools of the Prophets, are yet of Gods merciful donation, they are ſtill the gifts of the Spirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

1. To tempt the good Spirit of God.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The admonition is twofold:

Firſt, negative, Beleeve not every ſpirit.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This heavenly wind or breath of the Almighty, wherewith all the Apoſtles were filled, is expreſt here to have four properties. 1. 'Twas Sudden, 2. Vehement, 3. From heaven, 4. It filled the place where they they were ſitting.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

§ 49 The means to fetch down this holy Spirit from heaven to ſanctifie our ſouls by his grace here, that he may exalt us to his glory in the heavens hereafter; beſides thoſe naturall and morall means for the attainment of ſpirituall gifts before remembred, which are alſo diſpenſed from the Spirit of God; the divine means or conveyances of the Spirit, are either, 1. Outward, 2. Inward.

The outward means are no other but thoſe three eſſentiall parts of divine worſhip: 1. Holy Prayer, 2. The holy Word, 3. The Holy Sacraments. The moſt holy God commanding us nothing but what are the means and wayes of our own happineſſe; viz. the means of grace and ſanctification here, as the way to our glorification hereafter: For there is nothing that we poor, frail, mortall duſt and aſhes can perform, that may any way add, really add to the glory or happineſſe of the moſt high, moſt glorious, and ever bleſſed God: And in that he lays his commands upon us, and enjoyns us ſeverall ways of acknowledging our obedience to him, 'tis of his tender care and reſpect to us-ward, even for our guidance and direction in the ways of our own felicity: The laws of God are no other then the rules of mans perfection, even the ſacred paths we muſt tread to attain the pitch of perfection, whereunto we are created, being inſtampt after the bleſſed image of our Maker: So that the parts of Gods ſervice commanded, are to us the means of grace and ſalvation ſincerely obeyed.

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

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

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

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

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

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

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

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

THE END. From Borwick in Lancaſhire, Decemb. 1. 1653.

A CATALOGUE of ſome Books Printed for Richard Royſton at the Angel in Ivie-lane, London.

A Paraphraſe and Annotations upon all the Books of the New Teſtament by Henry Hammond D. D. in fol.

The Practical Catechiſme, with all other Engliſh Treatiſes of Henry Hammond D.D. in two volumes in 4o.

Diſſertationes quatuor, quibus Epiſcopatus Jura ex S. Scripturis & Primaeva Antiquitate adſtruuntur, contra ſententiam D. Blondelli & aliorum. Authore Henrico Hammond. in 4o.

A Letter of Reſolution of ſix Quaere's, in 12o.

Of Schiſme. A Defence of the Church of England, againſt the Exceptions of the Romaniſts, in 12o.

The names of ſeveral Treatiſes and Sermons written by Jer. Taylor D.D. viz.

1. 〈 in non-Latin alphabet 〉 , A Courſe of Sermons for all the Sundaies of the Year; Together with a Diſcourſe of the Divine Inſtitution, Neceſſity, Sacredneſſe, and Separation of the Office Miniſterial, in fol.

2. Epiſcopacy aſſerted, in 4o.

3. The Hiſtory of the Life and Death of the Ever-bleſſed Jeſus Chriſt, 2d Edit. in fol.

4. The Liberty of Propheſying, in 4o.

5. An Apology for authorized and Set-forms of Liturgie; in 4o.

6. A Diſcourſe of Baptiſme, its inſtitution and efficacy upon all Beleivers, in 4o.

7. The Rule and Exerciſes of holy living, in 12o.

8. The Rule and exerciſes of holy dying, in 12o.

9. A ſhort Catechiſme for inſtitution of young perſons in the Chriſtian Religion, in 12o.

10. The Reall Preſence and Spirituall of CHRIST in the Bleſſed Sacrament proved againſt the Doctrine of Tranſubſtantiation, in 8o.

Certamen Religioſum, or a Conference between the late King of England, and the late Lord Marquis of Worceſter concerning Religion, at Ragland Caſtle; Together with a Vindication of the Proteſtant Cauſe, by Chr. Cartwright in 4o.

The Pſalter of David, with Titles and Collects according to the matter of each Pſalm, by the Right honourable Chr. Hatton, in 12o.

Boanerges and Barnabas, or Judgement and Mercy for wounded and afflicted ſouls, in ſeveral Soliloquies, by Francis Quarles, in 12o.

The life of Faith in Dead Times, by Chr. Hudſon in 12o.

Motives for Prayer upon the ſeven dayes of the Week, by Sir Richard Baker Knight, in 12o.

The Guide unto True Bleſſedneſs, or a Body of the Doctrine of the Scriptures, directing man to the ſaving knowledge of God, by Sam. Crook, in 12o.

Six excellent Sermons upon ſeveral occaſions, preached by Edward Willan Vicar of Hoxne, in 4o.

The Dipper dipt, or the Anabaptiſts duck'd and plung'd over head and ears, by Daniel Featly D. D. in 4o.

Hermes Theologus, or a Divine Mercury: new deſcants upon old Records, by Thcoph, Wodnote, in 12o.

Philoſophical Elements, concerning Government and Civil ſociety: by Thomas Hobbs of Malmesbury, in 12o.

An Eſſay upon Statius, or the five firſt books of Publ. Papinius Statius his Thebais, by Tho. Stephens School-maſter in S. Edmonds-bury, in 8o.

Nomenclatura Brevis Anglo-Latino Graeca in uſum Scholae Weſtmonaſterienſis, per F. Gregory, in 8o.

Grammatices Graecae Enchiridion in uſum Scholae Collegialis Wignorniae, in 8o.

A Diſcourſe of Holy Love, by Sir Geo. Strode Knight, in 12o.

The Saints Honey-Comb full, of Divine Trums, by Rich. Gove Preacher of Henton S. Gorge in Somerſetſhire, in 8o.

Devotion digeſted, into ſeveral Diſcourſes and Meditations upon the Lords moſt holy Prayer: Together with additional Exercitations upon Baptiſm, The Lords Supper, Hereſies, Blaſphemy, The Creatures, Sin, The ſouls pantings after God, The Mercies of God, The ſouls complaint of its abſence from God; by Peter Samwaies, Fellow lately reſident in Trinity College, Cambridge, in 12o.

Of the Diviſion between the Engliſh and Romiſh Church upon Reformation, by Hen. Fern D. D. in 12o.

Directions for the profitable reading of the Scriptures, by John White M. A. in 8o.

The Exemplary Lives and Memorable Acts of 9. the moſt worthy women of the world, 3 Jews, 3 Gentiles, 3 Chriſtians, by Tho. Heywood, in 4o.

The Saints Legacies, or a Collection of promiſes out of the Word of God, in 12o.

Judicium Univerſitatis Oxonienſis de Solemni Lega & Foedere, Juramento Negativo &c. in 8o.

Certain Sermons and Letters of Defence and Reſolution to ſome of the late Controverſaries of our times by Jasper Mayne D. D. in 4o.

Janua Linguarum Reſerata, ſive omnium Scientiarum & Linguarum ſeminarium, Auctore Cl. Viro J. A. Comenio, in 8o.

A Treatiſe concerning Divine providence, very ſeaſonable for all Ages, by Tho. Morton Biſhop of Dureſme, in 8o.

Animadverſions upon Mr. Hobbs his Leviathan, with ſome Obſervations upon Sir Walter Rawleighs Hiſtory of the World, by Alex. Roſſe, in 12o.

Fifty Sermons preached by that learned and reverend Divine John Donne, in fol.

Wits-Common-wealth, in 12o.

The Banquet of Jeſts new and old, in 12o.

Balzac's Letters the fourth part, in 8o.

Quarles Virgin Widow a Play, in 4o.

Solomons Recantation, in 4o. by Francis Quarles.

Ameſti antiſynodalia, in 12o.

Chriſt's Commination againſt Scandalizers, by John Tombes in 12o.

Dr. Stuart's Anſwer to Fountain's Letter, in 4o.

A Tract of Fortifications, with 22 braſſe cuts, in 4o.

Dr. Griffubs Sermon preached at S. Pauls, in 4o.

Bleſſed birth-day, printed at Oxford, in 8o.

A Diſcourſe of the ſtate Eccleſiaſtical, in 4o.

An Account of the Church Catholick where it was before the Reformation, by Edward Boughen D.D. in 4o.

An Advertiſement to the Jury-men of England touching Witches, written by the Author of the Obſervations up. Mr. Hobbs Leviathan, in 4o.

Epiſcopacy and Presbytery conſidered, by Hen. Fern D.D. in 4o.

A Sermon preached at the Iſle of Wight before His Majeſty, by Hen. Fern D. D. in 4o.

The Commoners Liberty or the Engliſh-mans Birth-right, in 4o.

An Expedient for compoſing Differences in Religion, in 4o.

A Treatiſe of Self-denial, in 4o.

The holy Life and Death of the late Vi-counteſſe Falkland in 12o.

Certain Conſiderations of preſent Concernment: Touching this Reformed Church of England, by Hen. Fern, in 12o.

Englands Faithful Reprover and Monitour, in 12o.

Newly publiſhed,

The grand Conſpiracy of the Members againſt the Minde, of Jews againſt their King. As it hath been delivered in four Sermons, by John Allington, B. D. in 12o.

Now in the Preſſe, Of Fundamentals in a notion referring to Practiſe, by H. Hammond, D. D. in 12o.

ERRATA.

IN the Epiſtle ſubſcribed Devotor r. Devotour, p. 1. Q. 1. li. 1. add after Goſpel, you preach. p. 5. Q. 19. for are, r. act. p. 5. Q. 21. for retain r. receive. p. 7. l. 7. for dimenſions r. divinations. p. 10. l. 22. for viſible r. viſibly. p. 11. l. 11. for that r. the. p. 24. 5. for imply r. imploy. p. 25. l. ult. for aim r. arrive. p. 28. for with r. and. p. 39. l. 26. for underſtood r. underſtand. & l. 27. for which r. they. p. 47. l. 18. for manfully r. more fully. p. 12. l. 28. for ſouls r. ſelfes. p. 81. l. 29. for ſince r. ſome. p. 85. l. 19. for ſilent r. ſilenc't, p. 94. l. 2. for ſtand r. pretend. p. 109. l. 27. for beautifull r. banefull. p. 111. for private men have. r. men have their private. p. 126. l. 17. for following r. flowing, p. 141. l. 1. for the r. their. p. 145. l. 28. for perfect r. proper. p. 148. l. 11. for which r. what. p. 153. l. 12. for perſpicable r. proſpicable. & for and r. or. & for our r. your. p. 255. l. 19. for nature r. waters.