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
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 't is 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
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 'T is 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 mâ—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 't is 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.
a sound from heaven as of a mighty rushing wind and it filled all the house where they were sitting This heavenly wind or breath of the Almighty wherewith all the Apostles were filled is exprest here to have four properties 1. 'T was Sudden 2. Vehement 3. From heaven 4. It filled the place where they they were sitting All these are the properties of Gods Spirit whose motions and inspirations are First sudden and unexpected neither admitting of any delayes nor put offs For Ambr. nescit tarda molimina Spiâ—itus sanctii gratia Secondly vehement for the conversion and quite turning over of the soul he blows upon 2 Cor. 10.4 casting down of strong holds the fortifications of sin and Satan and bringing into subjection every thought that exalts it self Thirdly from heaven as being the Spirit of God who dwelleth in the heavens and to heaven-ward wings and raises the soul which he inspires Fourthly it filled the house where they were sitting ever tends to the good of the Church which is the houshold of faith 1 Pet. 2.5 This heavenly wind never blows but for the good of Gods houshold therefore are his people called a spirituall house § 48 By the two first of these qualities 't will be a hard matter to distinguish a false spirit from the Spirit of truth For as it is ordinary and common to every wind to be both sudden and vehement so 't is common to every spirit also both true and false nay commonly false and faigned spirits are more violent and vehement and make a greater noyse and stir in the world then the true Spirit doth and there is good reason for it for the false spirit wanting the native strength and genuine efficacy of the truth to support it flyes therefore to force and violence earnest zeal and forwardnesse to bear up in the mindes and good opinions of the world For the tryal of spirits then according to this rule we must look upon the two other properties of this divine divine wind which are not ordinary and common and not naturall to that wind which blows in the ayr First it came from heaven Winds do not naturally come from heaven but out of the caves and hollows of the earth or out of the middle region of the ayr neither do they blow desursum downwards as this wind did but laterally from one coast or climate to another but this wind came directly downwards and de coelo from heaven it self Secondly it filled the house where they were sitting and no house but that The wind naturally blows upon all places alike within its circuit but this wind blew electively as it were and by discretion making choyce of one place onely to blow upon and no other so that in both these respects it is manifest it was a wind extraordinary and supernaturall And by these two properties we may try and examine both the truth of our owne and of the spirits of others If first those desires opinions and actions which relate to Religion be from above if the ground thereof be fetcht de coelo from heaven so that they tend to make us heavenly minded to wean our hearts from the world to elevate and raise up our affections to things above to form and frame our conversations towards heaven Col. 3.2 If secondly they keep us within the pale and limits of the Church if they tend to the general benefit edification profit and good of the houshold of faith and to the conservation of peace and love and unity amongst Christians we may then be cofident it is the heavenly wind the divine breath of the Almighty the holy Spirit of God that inspires them But if otherwise these motions and opinions that seem religious be either first grounded upon earthly and worldly respects have the private aims and intentions either of ambition vain-glory and popular applause as in some or of worldly profit benefit and preferment as in others or of hatred malice revenge as in a third sort of men Or if secondly they tend to divisions schisme separation debate variance malice hatred envy c. If either they smell rank of the world or taste of any fruits of the flesh recorded Gal. 5.19 Now the works of the flesh are manifest which are these adultery fornication c. Then this wind surely comes not from heaven there is nothing in it but what is either naturall or worse suggested by the spirit of error 'T is either a revelation of flesh and blood arising out of the caves and hollows of an earthly minde or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits 'T is not defluxus coeli a divine breath inspired from heaven but either exhalatio terrae a terrene exhalation drawn from the hollows of a corrupt heart or blast from the spirituall powers of the air a suggestion of Satan The holy Spirit of God 4. Gen. which in the shape of a dove the embleme of the Spirit of love Matt. 3.16 descended upon Christ our Lord and which afterward both visibly and publickly also came down from heaven Act. 2. and filled the Apostles of Christ extraordinarily and miraculously with his heavenly gifts and graces doth daily descend still upon the members of Christs mysticall body though not in such a plentiful measure nor yet after such a visible miraculous manner yet ordinarily and invisibly in the use of means he comes still and by his secret celestiall influence visits enlightens and sanctifies the souls of men in every good thought in every good motion and pious desire of the soul in every devout sigh and sorrowfull grone under the weight and burthen of sinne in every striving and raising of the soule from under that weight in every elevation of the soule from the dust and rubbish of worldly vanities and aspiring towards heaven in every beam of holy truth and divine grace whether relating to piety or charity the holy Ghost descends from heaven Thus he daily comes unto us and thus he will ever come and be with his Church and people unto the end of the world Matt. 28.20 according to that promise of our Lord Matt. 28.20 And loe I am with you alway even unto the end of the world He will be with us if we will be with him and not neglect the means he hath ordained to be made partakers of his ever blessed presence with us § 49 The means to fetch down this holy Spirit from heaven to sanctifie our souls by his grace here that he may exalt us to his glory in the heavens hereafter besides those naturall and morall means for the attainment of spirituall gifts before remembred which are also dispensed from the Spirit of God the divine means or conveyances of the Spirit are either 1. Outward 2. Inward The outward means are no other but those three essentiall parts of divine worship 1. Holy Prayer 2. The holy Word 3. The