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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Vnity neither confounding the Persons nor dividing the Substance we must rightly distinguish betwixt the Substance and the Persons or betwixt the Essence and Subsistence of God which is necessarily to be remembred and observed in relation to the Article of Faith in hand For sometimes God is tearmed a Spirit Essentially in respect of his essence nature or God-head sometimes Personally the tearm being applyed to this or that particular Person of the Godhead Joh. 4.24 1. Essentially Joh. 4.24 God is a Spirit that is he is such a God whose essence nature or beeing is eminently and transcendently pure and spiritual 2. Personally Matth. 3.16 Matth. 4.1 Ephes 4.30 so here and in many other places the tearm is peculiarly appropriated and applyed to the third Person of the Trinity who is tearmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Holy Spirit or the Holy Ghost for Ghost and Spirit is the same the one an old English word the other a Latine § 7 This Name and Attribute the Holy Spirit as it is particularly applyed to the third Person of the Trinity expresseth and sets forth unto us his Person and Office his Personal subsistence in himself and his Office or working in relation to us 1. His Person in the tearm Spirit 2. His Office in the Attribute Holy Sanctus dicitur quia sanctificat Spiritus quia spiratus He is called the Holy Ghost from his Office which is to sanctifie or make holy and the Spirit from his Person which is spired or proceeding § 8 First the Holy not holy only in respect of his Person as is also the Father and the Son which is implyed in that celestial Trisagion perpetually sung by the Quire of Heaven to the glory of this ever blessed Trinity Esai 6.3 Holy holy holy Lord God of hosts c. Holy three times to denote the holiness of all the three Persons of the Godhead Holy Father Holy Son Holy Ghost But the Holy Particuliarly and pecularly in respect of his Office which is to sanctifie and hallow most especially the hearts of men as to God the Father is appropriate the Work of Creation who is therefore called the Almighty the Omnipotence or Almightiness of God being most apparent in the Creation of all things And as to God the Son is appropriate the work of Redemption who is therefore called the Word of God Joh. 1.1 and the Wisdom of the Father 1 Cor. 1.24 Gods manifold Wisdom being made apparent in the Redemption of mankinde for it is a mysterie which the very Angels themselves desire to look into 1 Pet. 1.12 Even so the work of Sanctification is appropriated to the Holy Ghost who is therefore called the Holy One Gods holiness being most apparent in purifying and sanctifying the unhallowed souls of men Bonav Isai 10.17 And the light of Israel shall be for a fire and his Holy One for a flame Spiritus Sanctus est lumen illuminans sanctus sanctificans flammaque inflammans The Holy Ghost is that Divine light which illuminates our darkened understandings A Holy one who sanctifies our souls and polluted hearts that sacred and celestial fire which inflames our cold earthly affections even as of old he enlightned sanctified and enflamed the mindes of the Apostles of Christ which was signified by his Descension not only with a rushing winde which purifies cleanses and changes but also in Tongues of fire which warms and enlightens Act. 2.23 § 9 The Spirit not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a spiritual Nature but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit expressing his Personal Essence received from the Father and from the Son by spiration and procession Even as the second Person of the Trinity receives his Personal Essence from the Father only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Generation and is therefore called the Son of God The Son is of the Father alone not made nor created but begotten So the Holy Ghost receives his Personal Essence from the Father and from the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by procession or spiration and is therefore tearmed the Spirit of God The Holy Ghost is from the Father and from the Son not made nor ereated nor begotten but proceeding proceeding from the Father and therefore often tearmed the Spirit of the Father proceeding from the Son Joh. 15.26 and therefore often tearmed the Spirit of the Son Gal. 4.6 proceeding both from the Father and the Son and therefore tearmed the Spirit of God Rom. 8.14 § 10 And yet further in either of these tearms the Holy and the Spirit both the Personal Essence and also the Office of the Holy Ghost is implyed For 1. he is therefore called the Holy not only in respect of his Office as before but also in respect of his Personal Essence Lib. 7. cap. 3. for therefore saith Isidore in his Originals is he called the Holy because he is the Co-essential and Consubstantial holiness of the Father and the Son 2. He is therefore tearmed the Spirit not only in respect of his Personal Essence as before but also in respect of his Office which is to inspire and infuse his divine and celestial blessings into the Souls of men § 11 Touching the manner of this blessed Spirits spiration from the Father and the Son we must say as the Prophet Isaiah doth of the Sons generation from the Father Isai 53.8 Who shall declare his generation 'T is not onely ineffable not to be declared but unconceiveable also The heart of man conceives it not neither can the tongue of men or Angels express it Inter illam generationem hanc processionem distinguere nescio Aug. non valeo non sufficio quia illa ista est ineffabilis that is to distinguish betwixt the Generation of God the Son and the Procession of God the Holy Ghost is impossible because both the one and other be for the manner thereof unspeakable Isid ibid. Hoc autem interest saith Isidore inter nascentem filium c. betwixt the Son of Gods generation and the Spirit of Gods procession there is this difference indeed That the Son is from the Father alone but the Holy Ghost is both from the Father and the Son procedens non genitus c. proceeding not begotten to distinguish him from the Son proceeding not unbegotten to distinguish him him from the Father the which we are to observe lest contrary to the true Catholick Faith we should admit either of two Sons or two Fathers in the ever blessed Trinity or any way confound the several Persons therein as if they were not distinct each from other really but nominally only
and in relation to us which was the Error of the Patripassians and others struck at by that clause of the Athonasian Creed so there is one Father not three Fathers one Son not three Sons one Hoby Ghost not three Holy Ghosts § 12 Thirdly that we may not confound the Person Distinct 3 and the Office of this ever blessed Spirit of God but rightly understand what is meant by receiving the Holy Ghost Act. 9.2 Psal 2.4 being filled with the Holy Ghost and made partakers of the Holy Ghost and all Scriptures which speak of having the Spirit being endued with the Spirit Heb. 6.4 and the like we must in the third place rightly distinguish betwixt the Personal Essence of the Spirit and the impressions or workings of this Spirit upon the minds of men For to be filled with the Holy Ghost or made partakers of the Spirit of God is not to be understood of the Spirit in respect of his Personal Essence for thus he filleth the world Wisd 1. Psal 139. and contains all things being really existent and present in and with all things and creatures giving unto all their life and breath and all things Act. 17. In whom we live and move and have our beeing viz. by his inexisting presence and this in respect of his Personal Essence If we should say then that the Spirit of God is in his Saints and servants here upon Earth in a greater measure then in other men Personally and in respect of his Essence we should so divide and consequently define and limit the Essence of God which is undivided infinite and unlimited see Jer. 23.23 Am I a God at hand and not a God a far off Can any hide himself in secret places that I should not see him for do not I fill Heaven and Earth saith the Lord Thus then those Scripture phrases of receiving the Holy Ghost c. are not to be understood of the Spirit in respect of his Personal Essence which is undivided unlimited and filleth all things and so not one man more then another But 2. In respect of his impressions and workings on the souls of men in respect of his gifts and graces which are various and divers and carry their name from the cause or Author of them There are diversity of gifts but the same spirit 1 Cor. 12.4 where the Spirit is plainly distinguished from his gifts as the cause from the effect the workman from the work of his hands or as the body of the Sun is distinguished from the light and heat which is darted and displayed from it And whereas it is said the Spirit is but one but his gifts are diverse we may hence observe that if we should confound the Spirit of God with the gifts and qualifications dispensed from him we should be so far from acknowledging and worshipping the true God which is but one that we should fall into that gross Idolatry of the Heathens of old making as many Spirits of God as they made gods who deified the moral vertues and worshipped their several vertuous qualifications as gods § 13 The unwary neglect of this distinction betwixt the person and qualifications of Gods Spirit is that very rock whereupon many a misguided and unstable soul hath suffered the shipwrack of the true Christian Faith for being by the cunning suggestion of the spirit of Lyes once perswaded in their hearts that they have the Spirit of God and that personally abiding in them they are hereupon puft up with such an excessive spiritual pride and self-conceited eminence as not only to exalt themselves above and despise their Christian brethren who are better qualified then themselves but even to extol themselves above the heavens and most blasphemously to profess and boast of an equality with God a blasphemy however 't is salved and minc't that cannot be paraleld but with that Original pride of the Devil Gen. 3. He said in his heart I will be like the most High and to this he tempted our first Parents perswading them to rebel against their Maker and become as gods themselves knowing good and evil this was the very sin that hurled Lucifer like Lightning from Heaven his pride and presumption to be like the most High and therefore with all his Apostate crew he is now reserved in everlasting chains under darkness â—ude 6. to the judgement of the Great day And for our new Sect of Enthusiasts had they the Spirit of God as they pretend abiding in them and speaking in them Personally and Essentially thiâ— blasphemy must necessarily follow that they are equal with God in respect of the Spirit in them as themselves affirm it though not as George Robert c. To avoid which blasphemy and many other absurd and wicked opinions of the like nature which would follow thereupon and wherewith too many unstable souls are now infected we must remember that to have the Spirit in the language of the Scripture is not to be understood of his personal Essence but of his qualifications § 14 And because this distinction is very material as to the many present delusions under pretence of the Spirit 't will be necessary therefore to clear it by some Scripture expressions in this kinde 't is an ordinary piece of Rhetorick and an usual figure in the dialect of the Scripture to call the gifts and qualifications of Gods holy Spirit by the name of the Spirit as Exod. 31.2 3. Exod. 31 2 3. Behold I have called by name Bezaleel the son of Uri c. whom I have filled with the Spirit of God that is with the gifts of the Spirit for it follows in all wisdom and understanding and knowledge and in all workmanship Numb 11.17 so Numb 11.17 I will come down and talk with thee and take of the spirit which is upon thee and put upon them and they shall bear the burthen with thee where what else can possibly be meant by the spirit which was upon Moses to be put upon the Elders but that they should partake of the same spiritual gifts with Moses enfitting them to bear the burthen with him as to the administration of justice amongst the people even the gifts of wisdom understanding and knowledge impartially and without respect of persons to execute justice and judgement so The spirit of the Lord shall rest upon him Isai 11.2 vers the gifts of the Spirit for so it follows The spirit of wisdom and understanding the spirit of counsel and strength the spirit of knowledge and of the fear of the Lord. He then that is a wise man may be said in the language of the Spirit which is the Scripture to have the Spirit of the Lord upon him or to have the Spirit of God because the wisdom he hath is from Gods Spirit it comes down from above and the means to fetch it thence is holy prayer If any man lacks wisdom let him ask of God who giveth c. Jam. 1.5 so the
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 dâ—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 â—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
wisest of men obtained wisdom 1 King 3.9 His prayer which brought her down from Heaven is recorded Wisd 9. And the same may be said of counsel godliness c. therefore these graces are tearmed from the cause and Auhor of them The spirit of wisdom the spirit of godliness c. So Zach. 12.10 I will pour upon the house of David and Inhabitants of Hierusalem the spirit of grace and supplication that is by my Spirit I will enrich their souls with the grace of piety and devotion to be frequent and fervent in prayers and supplications according to the Apostles admonition Ephes 6.18 praying with all manner of prayer and supplication in the spirit that is not only in the fervency and godly zeal of our own souls or spirits but also praying thus in or from the powerful influence of Gods Spirit who inflames our own cold frosty devotions and assists our frailties in prayer we pray in the spirit when both our prayers are the voice of our spirits and our spirits also are taught and sanctified by Gods Spirit as Rom. 8.15 For ye have not received the spirit of bondage unto fear but ye have received the Spirit of Adoption whereby we cry Abba Father Clamamus not saith Augustine we cry August .. Ep. not the Spirit but Gal. 4.6 't is said the spirit within us And because ye are sons God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father Non hic ait c. saith the Father he saith not here as in the former place by whom we cry but the Spirit himself cryeth quo efficitur ut clamemus nos for what else is clamans spiritus in nobis but clamantes nos faciens The spirit crying in our hearts is no other but that he makes us by the vertue of his grace to cry unto God the Father and pour forth our souls before him in prayer which is also the meaning of that misapplyed text against forms of prayer Rom. 8.26 The Spirit likewise helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groanings which cannot be expressed We know not what we ought to pray he could not be ignorant Id. saith the Father of the Lords Prayer neither could they be ignorant of it to whom he said thus but such and so pressing are our infirmities that first many times we know not what to ask for in relation to our bodies and outward estates sometimes even praying for what is harmful or at least not at all profitable for us and this infirmity of ours the holy Ghost helps by the precepts and promises and forms of Prayer recorded in the Word of God which are the dictates of the Spirit And many times 2. we know not How to ask for what is needful by reason of the dulness and deadness and frosty coldness of our hearts and this infirmity the Spirit helps by quickning our devotion as it follows The Spirit maketh request for us Aug. Qnid est enim interpellat nisi interpellare nos facit what else can be the meaning of this The Spirit makes intercession for us but that he makes us to intercede for our selves by his grace secretly and unspeakably enlivening our devotions so that even with penitent and fervent sighs and holy breathings after God we pour forth our prayers before him so Matth. 10.20 It is not you that speaks but the Spirit of your Father which speaketh in you Where the assistance of Gods holy Spirit with us is so exprest saith Augustine Vt ipse facere dicitur quod ut faciamus facit He is said to do that himself in us which by his grace he stirs us up to do As therefore no man can be wise without the spirit of wisdom nor knowing without the spirit of knowledge nor godly without the spirit of godliness nor charitable without the spirit of love so no man can pray as he ought without the spirit of prayer and supplication not that there are so many kindes of spirits as these but all these worketh one and the same spirit dividing to every man severally as his will 1 Cor. 12.11 From the meaning of all which places and many more which might be alleadged 't is manifest that by the spirit in us ie not meant the spirit of God in himself but in his graces for how can the Spirit of God who is saith the Father one perfect and eternal beatitude with the Father and the Son Aug. be said in himself or according to himself personally to speak to sigh to cry to pray in us no otherwise surely but as by his gifts and graces we are enabled to speak the truth to sigh and breath after God to cry unto him in the fervency of our souls and devoutly to pour forth our prayers before him § 15 The impressions or workings of the Spirit of God upon the souls of men General 2 are various and divers Every thought motion and desire every aptitude proneness and inclination every faculty power and ability conducing either to the good of our souls or others is from the Spirit of God who distributes his several qualifications to several perfons and that severally even in several ways and kindes to some in one kinde to others in another to some more to some less Vnto every one of us is given grace according to the measure of the gift of Christ Ephes 4.7 or according to the measure of the Spirit who is the gift of Christ and distributes to every one his measure of gifts to some more plentifully to others with a smaller scantling and this according as he findes the hearts of men more or less soft and plyable capable and enfitted to receive his impressions Amb. In quo quis animum intendit in eo accipit donum according to the intention and pliableness of the minde to this or that study or imployment whether divine or moral accordingly so doth the holy Ghost communicate his gifts and blessings thereupon § 16 All these several workings of the Spirit though they be so numerous as that they cannot be easily reckoned up there being more points of this heavenly winde then there is in the Compass which is set and ordered by the winde which bloweth in the air yet unto two general heads they are all reducible 1. Graces 2. Gifts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. By the graces of Gods Spirit we are sanctified and enabled to serve God 2. By the gifts of the Spirit we are qualified and enabled to benefit and edifie one another by the first we are made Christians by the second we are made Ministers And these two kinds of the holy Spirits qualifications are represented unto us by these two types or figures of the Spirits descension upon the Apostles of Christ the one of the winde Act. 2.2 and the other of the fire ver 3. By the winde were represented those
the simple But by their fruits you shall know them which is confirmed by an apt similitude v. 16. Matt. 7.16 Do men gather grapes of thorns or figs of thistles q. d. No man can be so foolish as to expect this but every tree whether it be good or whether it be bad bringeth forth fruit suitable to its good or bad nature So 17. every good tree bringeth forth good fruit and a corrupt tree bringeth forth evill fruit nor is it possible it should be otherwise 18. A good tree cannot bring forth bad fruit neither can a corrupt tree bring forth good fruit even so false Prophets cannot bring forth the fruit of good true wholsome sound doctrines and religious manners So Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No man being good in himself produceth evill actions on the other side saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He that will not have a wicked man to commit wickednesse is like unto him that will not have a fig-tree to bring forth figs 'T is then an infallible tryal of the spirits whether they be of God or no by the fruits they bring forth § 44 The fruit of the Spirit viz. which is of God is love joy peace long-suffering Gal. 5.22 23. gentlenesse goodnesse faith meeknesse temperance The first of these fruits and the fairest too even of largest extent and most lasting which this tree of life brings forth is Love even the love of God above all and of our neighbour as our selves This therefore must needs be an infallible touch-stone to try the spirit of truth from the spirit of error for the spirit of truth is the very spirit of love and that first in respect of himself being that essentiall love and love-knot of the Father and the Son And secondly in respect of us being that sacred vinculum that invisible chain which unites us unto God by faith which worketh by love Gal. 5.6 and which unites one to another by charity peace amity the inseparable fruits of a true faith So that the Spirit of God is vinculum unitatis both in respect of his person and office and that 3 wayes First he is the bond of unity betwixt God and God Secondly betwixt God and man and Thirdly betwixt man and man therefore call'd the unity of the Spirit Eph. 4.3 Ephes 4.3 The devill on the other side is of a quite contrary nature as being the authour fautor and fomentor of all division He divides and separates man from God by sinfulnesse and errour and man from man by envy malice hatred strife and variance therefore is he so well known amongst the vulgar by his cloven foot the embleme of division § 45 Now our love to God above all is manifested and expressed by our love to our neighbour 1 Joh. 4.20 If any man say I love God and hateth his Brother he is a lyar 1 Joh. 4.20 for he that loveth not his Brother whom he hath seen how can he love God whom he hath not seen For Joh. 14.23 24 if any man love me saith the Lord he will keep my words and my Father will love him and we will come unto him and make our abode with him And he that loveth me not keepeth not my Words and the Word which you hear is not mine but the Fathers which sent me And what is the Word he means and so often particularly commands but to love one another This is my commandement that ye love one another as I have loved you Joh. 15.12 And this is the fruit he giveth us in charge to bring forth vers 16 17. even to love one another So that then where there is malice hatred strife variance bitter envyings railings revilings c. for such kinde of persons to lay claim to the Spirit of unity is a piece of impudent vanity and a false suggestion either from their owne corrupt erring spirit or from the spirit of errour himselfe the Devil who is a hater a reviler and the accuser of his brethren Rev. 12.10 And on the other side where there is peace love unity amity c. they are unquestionable marks and tokens of the Spirit of truth and unity Therefore St. John in the forecited place having told us that hereby know we the Spirit of truth from the spirit of errour adds immediately Beloved let us love one another 1 Joh. 4.6 7 8. for love cometh of God and every one that loveth is born of God and knoweth God and he that loveth not knoweth not God for God is love § 46 It would be needlesse to instance in the rest of the fruits of the Spirit because Love is not onely the first and chiefest of them even the Mistresse or rather the Queen of graces and by the Apostle extoll'd above them all 1 Cor. 13. but also because 't is the summe brief abridgement and epitome of all grace All the fruits of the Spirit are contained in and derived from this one as streames from the fountain head Vnde caetera tanquam ex capite exorta religata contexuit saith the Father of the fruits of the Spirit Aug. as they are reckoned up by the Apostle They all arise from and are summ'd up in this one therefore is love the fulfilling of the Law Rom. 13.10 'T is the fulfilling of the Law in three respects 1. Reductive in that the whole Law is reducible to this one command of Love and like Homer's Iliads in a nut-shell the whole volume of the Law is contained in this short precept Mat. 22 37 39 40. Thou shalt love the Lord thy God with all thy heart with all thy soul and with all thy minde and thy neighbour as thy self 2. Formaliter the very essentiall form of our obedience to the Laws of God being our love to God That 's the very form life soul spirit of a truely holy and acceptable obedience both in piety towards God and charity towards man when it proceeds from the love we owe to God himself and to our neighbour for Gods sake and therefore is Love also styl'd the end of the Commandement 1 Tim. 1.5 1 Tim. 1.5 For finis in moralibus habet rationem formae the end why we do this or that moral action is the very essential form of the action done 3. Effective obedience is the effect the issue the product of our love to God flowing from it as an effect from the cause therefore 't is said as before Joh. 14.23 If ye love me keâ—p my Commandements Love then is and needs must be an exact true and infallible touch-stone or tryal of the truth of Spirits since 't is the chief the fountain the abridgement of all the fruits thereof § 47 A third rule for the tryal of the Spirits is by the properties of the Spirit of truth which are observable in the manner of his descension upon the Apostles of Christ recorded Act. 2.2 Act. 2.2 And suddenly there came