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
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
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 ubique 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 nefasque 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 'T is 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
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 't were 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 'T is 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 't is for the proof tryall and exercise of the graces of Gods Spirit within us Have they received power to afflict persecute imprison c. 'T is 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 'T is 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
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.
even all of them are the gifts of God for every good and perfect gift whether natural moral or divine cometh down from above Jam. 1.17 Jam. 1.17 for a man can receive nothing except it be given from above Joh. 3.27 Joh. 3.27 Secondly our qualifications though acquired by study are yet the gifts of the Spirit because it is by Gods blessing and the influence of his good Spirit upon our studies and endevours that we do acquire these qualifications and it is generally and for the most part that God distributes his gifts and blessings according to mens inclinations aptness and endevours for the reception of his gifts Thirdly because the qualifications acquired by study are by the Spirit of God himself directed to the ends of the Spirit which are to profit withall and then is Gods blessing the greater and the influence of his Spirit upon our studies the more effectual and powerful when we have in them no other aym or intention but to be thereby enfitted and enabled to become useful instruments of Gods service and his peoples edification And both in that we do direct our studies to this end and also imploy our gifts acquired by study to this end also it is from the Spirit of God who works in us to will and to do of his own good pleasure Phil. 2.15 Phil. 2.15 And lastly all this is acknowledged that our gifts in all these respects are from the Spirit of God though studyed for In that together with those means that are outward and moral we use the Divine means also viz. prayer and devotion Jam. 1.5 commanded Jam. 1.15 If any man lacks wisdom let him ask it of God who giveth to all men liberally and upbraideth not and it shall be given him That the Ministers of the Gospel notwithstanding their gifts are from the Spirit are yet bound to use all means both Moral and Divine for the acquiring thereof is manifest even from Gods own example in the use of their Ministry In that God himself who is not tyed to means neither hath need of any is yet pleased to use the means and Ministry of some men for the instruction and conversion of others There is no question but he who at the first created man after his own Image could without the Ministry of man have again repaired the decays of his blessed Image in man But yet in all ages it hath seemed good to his infinite wisdom to use the mediation and Ministry of men herein And this he doth out of his tender respect to mens infirmities considering the vast distance betwixt God and man which moved the Israelites to petition for a Minister betwixt God and them Exod. 20.19 Exod. 20.19 Deut. 5.27 18.16 Talk thou with us and we will hear but let not God talk with us lest we dye As therefore no Minister of God may think that God useth his Ministery because he needs it Heb. 12.19 so neither may the people think there is no need of Ministers because God useth them and he uses them as his subordinate fellow-laborers in the whole course of mans salvation Gal. 4.19 2 Cor. 3.2 Matth. 16.19 1 Tim. 4.16 the Ministers are said to beget men unto Christ to nourish them in Christ to binde and loose their souls to open and shut heaven and in a word to save because all these things Christ doth by them they are causa conjuncta cooperating with and under Christ so Paul compares his Corinthians to a written Epistle 2 Cor. 3.2 3. the Authors whereof were himself and the Spirit the external writing was his the internal seal upon their hearts was the Spirits These two then may not be severed Neither 1. may we look for Inspirations from heaven without the Ministry of man upon earth Nor yet 2. may we imagine that the Ministry of man upon earth can be effectual without inspiration from Heaven § 31 And because it is not enough for us to know the truth but also by that right and straight line to observe and discover what is repugnant and contrary thereunto Let us remember what by sad and lamentable experience we daily see and hear that as there is a holy and a good Spirit of God by his gifts and graces working on the mindes of men so there is also an evil and a bad spirit even the spirit of error and uncleanness the Devil who hath his secret workings and continual countermines opposing hereunto which evil spirit working also by the frail and deceiveable spirit of man doth by many subtile ways obscure corrupt poyson and belye the sacred qualifications of the Spirit of Truth nor doth the Devil that grand enemy of mans salvation in any kinde of way so much cousen and cheat the souls of men into ruine as by putting false glosses and counterfeit vizars on vices errors and distempers that so they may be mistaken for holy vertues and divine qualifications To instance in some particulars First It is a truth by the Spirit of God both foretold promised and performed That the actings and impressions of Gods Spirit upon the mindes of men are both more strong and frequent as also more general and common under the Gospel then they were under the Law That the gift of the Ministry it self is dilated being not limited to the single Tribe of Levi but all men of what quality soever have a title thereunto meaning Genera singulorum not singula generum that is men of all sorts and kindes not all of all kindes but hereupon to make void pull down and level with the undistinguisht multitude the high and solemn order and offices of the Priest-hood instituted by God himself both under the Law and under the Gospel For a people to snatch the Divine Oracles from the lips of the Priest and presume to teach their Teachers to invade the chair of Moses and offer incense with unhallowed censors for private persons to assume the publique administration of Ministerial Offices without a lawful Call and due Ordination thereunto though they may be otherwise qualified with knowledge and piety These are false glosses imposed upon the former truths by the spirit of lyes Tares sowed by the Enemie of mankinde amidst the purer wheat And that 1. To the high dishonour of God and profanation of all that is religious and sacred 2. To involve the Church of Christ and bury it in the rubbish of confusion and disorder 3. To take away those bounds and limits distinguishing Priest from people which all Nations Jews and Gentiles all Ages of the Church both Ancient and Modern have kept firm and inviolable 4. 2 Sam. 6.6 7. 2 Chron. 26.16 c. To pull down heavy judgements upon the heads of all such sacrilegious Usurpers and Invaders of Divine Rites 2. § 32 It is an impression of Gods Spirit upon the soul of man to wait and depend upon God for spiritual wisdom knowledge Prov. 3.5 c. and not to leane
the 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 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable for even by that 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inflatio a puffing up but the impression of the holy Spirit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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
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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 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