The QUAKERS WILD QUESTIONS Objected against the Ministers Of the GOSPEL, And many Sacred Acts and Offices Of RELIGION. With brief Answers thereunto.  
TOGETHER WITH A Discourse of the Holy Spirit, His impressions and workings On the SOULS of Men.  
Very seasonable for these times.  
By R. SHERLOCK, B. D.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  1 COR. 11.19. 
London, Printed by E. Cotes, for R. Royston at the Angel in Ivy-lane, 1654.   

To the Honourable Sir Robert Bindloss Baronet.  
SIR,  
THese following Questions being sent to your house, and receiving their short and sudden answers under your roof; and the Author his subsistence from your courtesy and beneficence; It being also your desires they should be made public, if perhaps some satisfaction might be given to any of those too too many seduced and wavering souls amongst us: Be pleased therefore, that under your name and patronage they may appear, as a covert to veil their imperfections and defects: Defective they must needs be in many respects; neither can the Answers to so many strange, scrupulous, and unheard of questions, being conceived on a sudden, by way of answer to a Letter, be expected to be satisfactory and full, as to all particulars: Longer time for further and more mature deliberation, might in some good measure have supplied many defects; but that I was unwilling to add any thing to what was dispatched away by way of answer to the Letter (or rather Libel) of the scrupulous Questioner, that so both might appear to the eye of the world verbatim, without addition or diminution.  
Hereunto, as a back or second, I have annexed a Discourse, both short and plain, Of the Holy Spirit of God, so much by those seduced souls pretended unto; and to the grief of all good Christian hearts, too much profaned by such pretences: And 'tis a Discourse which was desired by your virtuous Lady, for her private satisfaction: The subject whereof being fully cleared to the minds of men, by some more wise and abler judgements, would both discover, and strike at the root, and dissolve the groundwork of many those infectious errors, which at present so much overspread and prevail amongst us.  
And indeed, how can we expect or hope for other, since 1. unity and uniformity both in the public worship of God (whereby all men of the same Church and Religion, do worship God in the same way, even with one heart, and one mouth, and after one manner) is not only decried, but also dismissed our Congregations: And since 2. the Pale of Ecclesiastical discipline is pulled down, by whose coercive laws all men were kept within the limits of the true Faith, and of Obedience and Charity, as to the external profession thereof: And since 3. under the name and privilege of Liberty of conscience, licentiousness of opinion hath got footing in the minds of men; who take liberty under that pretext to become vain in their imaginations, to be of this, or that, or what opinion they please in Religion: As also to perform the public parts of divine worship, according to the several dictates of their own minds, even in any way, but what is decent, reverend, uniform and orderly: Since such (I say) is the sad and confused condition of our Church, it is no marvel though there daily arise new Sects, and new Opinions; such which are not only strange, wild, and fanatic, but even destructive to the very being of true Christianity: Nor must we hope for other, till the God of all truth and peace be pleased, together with his truth, to restore unity and order in his worship; whereof for our manifold sins he hath so long deprived us.  
It is most true, what the Apostle saith of the necessity of heresies, 
1 Cor. 11.19.  They must come, 
Ad hoc enim sunt Haereses, ut fides habendo tentationem, habeat etiam probationem, Tert. de praesc. adv. Haeret. c. 1.  that they which are approved may be made manifest: But it is as true, what our Saviour saith of Offences in general, 
Matt. 18.7.  Woe unto them by whom they come: Their condition must needs be sad and deplorable who broach and introduce the infection, as being herein the instruments of Satan; or in the language of our Lord, They are of their Father the Devil, 
Joh. 8.44.  and his works they do; for he was a liar from the beginning, and abode not in the truth: Now although this Grandfather and promoter of lies and untruths, be by the God of all power and goodness enchained and limited, otherwise he had long since overrun the world, as in times of Paganism of old: Yet sometimes for the sins of a people (whereof we are now too sensible) his chain is lengthened, 
1 Pet. 5.8.  and the roaring Lion hath more scope then ordinary to roam about, seeking whom he may devour: And he devours or destroys the souls of men two ways: 1. By blinding their unstandings, whereby they become apt to be seduced in the entertainment of erroneous. opinions and belief of lies. 2. By poisoning their affections with the false paint of worldly vanities, whereby they are inveigled into sinfulness and vice. And now (Sir) that neither you, nor any that belongs unto you, may in either of these respects be deceived and perish; neither with the blind and giddy to fall into the ditch of error on the one hand, or with the vicious and unclean to wallow in the mire of sinfulness on the other, but to keep the way of the righteous, and to walk in the path of the just; which is no other undoubtedly but the way of your own peace and tranquillity here, and eternal felicity hereafter; it shall be the endeavour, and is the daily prayer (Sir) of  
Your respective Devotor R. Sherlock.   

The Quakers Questions.  
The Letter of Questions Endorsed.  
To the Priest at Borwick, deliver.   manuscript direction or address on the Quakers 'letter 
The Quakers Questions directed by them as above.  To all you professed Ministers, who have taken the title of the Ministers of the Gospel of Christ upon you, who is the end of the Law and Prophets, and shadows who shadowed him forth, a few Questions to you that have taken this office upon you. 
Quest. 1 WHether the Gospel be the same the Apostles preached; and if it be, why go you to Oxford or Cambridge, when the Apostle saith, The Gospel he preached was not after man, neither was he taught it by man.  
Q. 2 Whether you can give another meaning to the Scriptures than they are, or whether the Apostles did not give the meaning to them when they spoke them forth, yea or no; and if they did, what need learned men to give a meaning to them?  
Q. 3 Show me by the Scripture, who ever was made a Minister of Christ that was called of men Master.  
Q. 4 Show me by the Scriptures, where ever the Ministers of Jesus Christ took Tithes of the people, or Augmentations for preaching the Gospel.  
Q. 5 Show me by the Scriptures, and what Scripture you have which speaks of the Word, two Sacraments, which you tell the people of, and so deceive the simple.  
Q. 6 Show me what Scripture you have which speaks, that the Apostles sprinkled Infants.  
Q. 7 Show me what Scripture you have to stand praying in the Synagogues before Sermon, and after, and whether the Apostles did so.  
Q 8 Show me by the Scriptures where the Apostles went into the world, and gave the people of the world David's Psalms to sing in meeter; these things which you now practise, answer them by the Scriptures or the Apostles practices, without consequence or imagination.  
Q. 9 Whether a man shall overcome the body of sin while he is upon the earth, or no.  
Q. 10 Whether the curse be not upon him that preacheth an other Gospel than Christ and the Apostles, yea or no?  
Q. 11 Whether any natural man can preach the Gospel, or no.  
Q. 12 Whether that any of the Ministers of God was made Ministers by the will of men or no, show me it by the Scriptures.  
Q. 13 Show me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him, but the Lord or no.  
Q. 14 Whether they be not Antichrists, and disobey Christ, that have the chiefest places in the Assemblies, stand praying in the Synagoges, called of men Masters, which Christ did forbid his disciples to act such things, and cried Woe against those that did act them.  
Q. 15 Whether they be not Antichrists, and of the Devil, and no Ministers of Christ, which do not abide in the doctrine of Christ.  
Q. 16 Whether they be not seducers which draw people from the anointing within them, and tell them they must be taught of a man, when as the anointing teacheth them, and they need no man teach them but as the anointing teacheth, and the promise is to him that doth abide in it eternally.  
Q. 17 Whether they do not bewitch the people which draw them from the spirit within, to serve the ordinance of the world and traditions of men without, as the Galatians were bewitched, Gal. 3.1.  
Q. 18 Whether they be not deceivers which tell the people those are the Ordinances of God, which God never commanded, and draw men from the spirit within them, to follow their imaginations and inventions.  
Q. 19 Whether you have the same spirit which was in Christ, the Apostles and Prophets, which gave forth the Scriptures, seeing you are contrary to the Scriptures, and follow your own inventions and traditions, and so err from them.  
Q. 20 Whether ever Christ and his Apostles did first Baptise, and then preach faith and repentance twenty or thirty years after.  
Q. 21 Whether ever Christ or the Apostles did retain 100 or 200. l. a year for preaching the Gospel.  
Q. 22 What Scripture is there to limit God to a place, calling it a Church, whereas the Church is in God, 1 Thess. 1.1.  
Q. 23 What Scripture is there to have a Clerk to say Amen, and have groats a piece of the world to maintain his trade?  
Q. 24 What Scripture is there for taking money to bury the dead?  
Q. 25 What Scripture is there for taking 10 or 20 s. for preaching a funeral Sermon?  
Q. 26 What Scripture is there for taking money for marrying man and woman?  
Q. 27 When did any that was sent of Jesus Christ to preach the Gospel sue men at the Law?  
If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God, and towards Man, clear thyself from the guilt of these things, and answer them in writing by the Scriptures, or Saints examples; or else in silence confessethy self to be guilty, and one of those that Christ cried woe against, acting the same things now, as they did then, filling up the measure of thy father's iniquity, which said they were Jews and were not but were of the synagogue of Satan. Thou sayest they must be learned men, and brought up in Scholastical ways, and by that means they must open the Scriptures; because thou sayest, they were first given forth in Greek and Hebrew which you call the Original, and therefore ignorant men cannot understand them, but must have your meanings, interpretations, and dimensions of your own brain, and thus you deceive the simple.  
But answer me this question, Whether the Scriptures as they are written in English be true as Christ and the Apostles spoke them forth; and if they be true as they are in English, what need any other language be learned by an English man to know them?  
R. H.   

THE QUAKERS Several Questions: WITH The Answers Returned.  
R. H.  
FOR what relative title to give you without offence I understand not: I received you paper of many strange scrupulous Questions: And though it be most true, that one fool may ask more Questions than 100 wise men can answer, (as the common proverb goes) yet we are taught by a more authentic proverb, 
Prov. 26.5.  sometimes to answer a fool in his folly, lest he be wise in his own conceit. I say not this to upbraid your person, but with reflection on the follies and errors displayed in your several questions; which will appear I believe in the following answers, if you read them as becomes a good Christian, without prejudice, partiality or obstinacy of mind, but with the spirit of meekness, 
1 Thess. 5.21.  and a desire to try all things, and hold fast that which is good.  
Quest. 1 Whether your Gospel be the same which the Apostles preached, and if it be, why go you to Oxford or Cambridge, when the Apostle saith, the Gospel he preached was not after man-neither was he taught it by man?  
Answ. We preach the same Gospel the Apostles preached, but do not attain the knowledge and understanding of this Gospel by the same means; the Apostles were eye-witnesses and ear-witnesses of the say and do of Christ, (which is the sum of the Gospel) the mysteries whereof they understood by immediate revelation from heaven, being both publicly visible, 
Act. 2.1, 2 3, 4.  and miraculously inspired with extraordinary gifts of the Spirit, enabling them both more fully to understand, and more powerfully to preach the Gospel, than any mortal man could ever hope for since: But we do neither pretend to any such sublime and eminent gifts, neither do we, or ought we to depend upon any such immediate and miraculous revelation from heaven; 
Schools they had at Bethel, 2 King. 2 3. at Jericho, v. 5. and Elishas College was so full that they enlarged it, 2 King. 6.1. and at Naioth 1 Sam. 14.20. and upon the hill of God, 1 Sam. 10.5, 10.  but do use those ordinary means and helps, which God in his merciful providence hath in all ages afforded his people, viz. by study and industry in the Schools of the Prophets.  
Neither go we to Oxford and Cambridge to learn the Gospel we preach, but to learn the knowledge of those tongues and languages, arts and sciences which are that external means enabling us to understand and open the meaning of the Gospel, by the good hand of God upon us, prospering our labours and studies, to that end that being well grounded in the truth, we might not be deceived and mistake the inventions and errors of men, and doctrines of seducing spirits, for the doctrines and commandments 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 destruction; 
2 Pet. 3.16.  and that you might write your mind in truth and sincerity, but not to write scrupulous questions to puzzle and poison 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 than they are, or whether the Apostles did not give the meaning to them when they spoke them forth, yea or no, and if they did, what need learned mengive a meaning to them?  
Answ. The sense and meaning of the Scripture is involved and enfolded in it, even as the kernel of a nut is within the shell: to find out which sense and declare it, and make it appear from under those several kinds of metaphorical and figurative expressions which commonly  and cover it, is a part of our task and duty: And this we do by a serious, diligent, and intent searching, weighing and pondering the texts of Scriptures by comparing and conferring several places, by observing the connexion's and coherences, by sincere and impartial collecting and observing the several truths contained therein: and also flying unto God by prayer and devotion for assistance in the work.  
And that it belongs to learned men to give the sense and meaning of the Scriptures, we have in the old Testament the example of Ezra the Scribe, 
●eh. 8. 4, 5, 6, 〈◊〉 8.  (that is, the Learned) who stood upon a Pulpit of Wood high above all the people, made purposely for preaching; and the Levites caused the people to understand the Law: and this they did not only by reading the Law distinctly, but they gave the sense saith the Text, and caused the people to understand the reading.  
In the new Testament Christ himself took 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 Show 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 termed 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 termed the Sons of the Prophets: 
2 King. 2.12, 15.  under the Gospel besides the titles of Apostles, Prophets, Evangelists, ordinary or common Ministers are termed Doctors, Pastors, Shepherds of souls, which are terms of more eminency and respect, than 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 civil respect and honour, and we are commanded not only in general to give honour to whom honour is due, 
Rom. 13.7.  but particularly to pious and painful 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 Gospel's duty to give titles of honour to whom they are due: so on the other fide it is a Gospel's sin to affect titles of honour through pride, vainglory, 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 vainglorious affectation of the title was their offence, and of this no man can tax us, but only God who knoweth the heart.  
Quest. 4 Show me by the Scriptures when ever the Ministers of Jesus Christ took tithes of the people, or augmentations for preaching of the Gospel.  
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 Gospel, should live of the Gospel. Even so must the Ministers of the Gospel be maintained, as were the Priests under the Law; and that was by Tithes and offerings: 
Luk. 11.42.  Woe to you Scribes and Pharisees hypocrites, for ye tithe mint, and rue, and all manner of herbs, and  judgement and the love of God; these things ought you to have done, (mark 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 cried woe against was the neglect of judgement and the love of God.  
Quest. 5 Show 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 confess the word Sacrament is not in the Scriptures, but the holy actions which we call Sacraments are positively and expressly commanded there.  
The first Sacrament of Baptism is commanded, Mat. 28.19.  
And for the other Sacrament of the Lords Supper, the words of institution expressly 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 own soul, and the souls of those simple people you converse with all, whilst you deny and oppose yourself against the very express commands of our Lord.  
Quest. 6 Show me what Scripture you have which speaks, that the Apostles sprinkled Infants.  
Answ. That the Apostles were commanded to Baptise all Nations, and that they did Baptise whole families, 
Act. 16.33.  is clearly expressed 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 Baptised; which is a thing very hard and improbable to affirm.  
But further, for Chrildrens' Baptism we have several grounds out of the Scriptures.  
1. Children under the Law were circumcised, 
Rom. 4.11.  and Circumcision was the seal of the righteousness of faith, as Baptism is now; for other external 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 Baptism, both outward and inward, must pass upon all, before they be admitted actual members of Christ's spiritual Kingdom here, which is the way to his eternal Kingdom hereafter; our Saviour expressly teacheth, saying, 
Joh. 5.3.  Except a man be borne again of water and of the holy Ghost, he cannot enter into the Kingdom of God.  
2. That Children are of the Kingdom of God, and to be admitted unto Christ, himself expressly affirms, and strictly charges all men not to oppose it, saying, Suffer little Chrildrens to come unto me, 
Luk. 18.15.  and forbidden them not, for of such also is the Kingdom of God; If they must come unto Christ, we must not stop up the way against them, by denying them the seal of admission: And if the Kingdom of God belong unto them, surely the privileges of the Kingdom also; whereof Baptism is one.  
3. That Infants are in some measure capable of the Spirit of God, is manifest from the example of the Prophet Jeremiah, and of John Baptist: 
Jer. 1.5, 6. Luk. 1.66, 80.  And if they be capable of the inward Baptism which is the holy Ghost, much more of the outward which is water; for can any man forbidden water (saith Peter in the like case) that these should not be Baptised which have received the holy Ghost as well as we. 
Act. 10.47.   
4. That Children are capable of being received and admitted into the Kingdom of Christ, himself doth intimate, saying, Except ye receive the Kingdom of God as a little Child, ye shall not enter therein, so that receive it they may, though they know it not. For as the sin of the first Adam is imputed to children, and they are defiled therewith, though they understand it not: so the righteousness of Christ the second Adam, may be, and we believe is, by God's secret and unknown way communicated to Infants, though they know it not: As to men born deaf, and fools, and such as are not capable of understanding, for to such God forbidden we should deny the mercies of God through Christ.  
Quest. 7 Show me what Scripture you have to stand praying in the Synagogues before Sermon and after; and whether the Apostles did so.  
Answ. That we are both to pray and preach the Gospel, there are so many Scriptures to prove, that I need not name any; and we pray both before and after Sermon, because 1. 
1 Thess. 5.17.  We are commanded to pray continually.  
2. Because prayer is the more chief and principal part of God's service, for it is written, 
Mat. 21.13.  My house shall be called the house of prayer to all Nations.  
3. That by prayer and devotion we might obtain the assistance and blessing of God, both  
First, upon our Labours in opening the Scriptures; and  
Secondly, upon the people's duty in learning and attending thereunto; the prayer before Sermon refers to the one, and after Sermon to the other.  
And in this question I must also further tell you, you confound public and private prayer, and thereby pervert and misapply the words of our Saviour, When thou prayest thou shalt not be as the Hypocrites, 
Mat. 6.5.  for they love to pray standing in the Synagogues, etc. that they may be seen of men; in which place our Saviour forbids only private prayer to be offered in public places, out of vainglory and ostentation to be seen of men: and you falsely apply them against public prayer, which is both commanded and practised by public persons and in public places, and to the end that they may be both seen and heard of men; see for this the example of the Levites, both for preaching, 
Neh. 8. & 9.3, 4.  Neh. 8. and for public praying with a loud voice standing up upon the stairs that they might be heard, 
Rom. 15.4.  Neh. 9.3, 4. Now what is written aforetime, is written for our learning. And that the Apostles did both prey inpublick for and with the people, 
Act. 20.36.21.5.  and also preach in public and in the Synagogues of the Jews, is more than once or twice expressed in the Scriptures.  
Quest. 8 Show me by the Scriptures when the Apostles went into the world, and gave the people of the world David's Psalms to be sung in meeter; The things that you practise answer them by the Scriptures or the Apostles practise, without consequence or imagination.  
Answ. Touching the use of Psalms in meeter, let me tell you (because I see you understand not the nature of Psalms) that they are not properly called Psalms, if not sung in verse and meeter; and for David's Psalms, as you too scornfully call them; know, that they are the very dictates and breathe of Gods holy Spirit; therefore are we commanded to be filled with the Spirit speaking to ourselves in Psalms and Hymns, 
Eph. 5.18, 19  etc. And whereas all things in all Psalms are not at all times appliable to all persons, yet there is something in every Psalm appliable to every person, either by way of instruction or devotion; and what in this or that Psalm is not appliable to our present condition, may be hereafter, and therefore it's fit they should be used, both for present devotion and benefit; and also for the future, that we may be thoroughly furnished with instructions and devotions against the time of need.  
And for the Apostles practise herein, 'tis sufficient we have their command, for surely what they commanded others they practised themselves; you may see they did so Act. 16.25. At midnight Paul and Silas prayed and sung Psalms unto God.  
But herein you demand an answer without consequence or imagination, you might as well have said, without reason or judgement, which is all one, as if you should bid me read your paper of Questions without my eyes.  
Quest. 9 Whether a man shall over come the body of sin whiles he is upon the earth, or no.  
Answ. 'tis not possible wholly and altogether to subdue 
* It is overcome but not wholly, a conquered enemy may trouble, there is still a war Rom. 5.23. and the warfare endures until death, Rev. 2.10.  the body of sin whilst we are in this world: for 'tis therefore called the body of sin, because there will be some relics of sin, some rebellions of the flesh against the spirit, whilst we carry this body of flesh about us, and are composed of flesh and spirit. As a tree whilst there is life in it will bring forth fruit; so the flesh whilst it is quickened with spirit of life, 
1 King. 8.46. Job 14.4. Prov. 20.9. 1 Joh. 18.10. Eccle. 7.22.  will bring forth some kind of fleshly fruits or other; which is clear from manifold texts of Scripture.  
Quest. 10 Whether the curse be not upon him that preacheth another Gospel than Christ and the Apostles preached, yea or no.  
Answ. 'tis most true there is a curse, and a heavy curse too, will fall upon them that either preach another Gospel, 
Gal. 1.6, 7, 8, 9  or else pervert and poison the truth of this Gospel, which we have received from Christ, and the Apostles: And I would to God neither you nor any of your sect, and followers were either guilty of the sin, or liable to the curse.  
Quest. 11 Whether a●y natural man can preach the Gospel, yea or no.  
Answ. He cannot preach the Gospel who understands it not; and he that in some good measure understands the Gospel, is not to be called a natural man, because,  
1. The contents of the Gospel are the things of the Spirit of God, 
1 Cor. 2.13.  which the natural man receives not, neither knows them: and  
2. Because knowledge, 
Isa. 11.2.  wisdom and understanding, especially of spiritual things, are the gifts of the Spirit, with which gifts spiritual, the Ministers of the Gospel, are through the use of means endowed; some more plentifully, some more sparingly, 
1 Cor. 12.11.  according as God by his holy Spirit blessing our studies has imparted unto us, who distributes to every one severally as he will.  
Quest. 12 Whether that any Ministers of God was made Ministers by the will of man, or no, show it me by the Scriptures.  
Answ. There is no Minister of God, is or can be made so by the will of man only, but by man in subordination to the mind and will of God: for  
1. God by his holy Spirit puts it into our hearts, to use the means to be qualifyed for so great a calling.  
2. He blesseth and prospereth our studies and endeavours for the attainment of those gifts which qualify us for it.  
3. He gives us hearts to imply those qualifications in his service; which gifts and qualifications being examined and approved by the more able learned and reverend Fathers of the Church, 
1 Tim. 5.21, 22. Tit. 1.5.  we are so by them through fasting, prayer and imposition of hands set apart to this office: Paul and Barnabas though they were called of God immediately and by miracle to the office of the Apostleship, 
Act. 13.2, 3.  which no man must hope for since; yet even they were commanded by the Elders to be sent forth through fasting, prayer and imposition of hands.  
Quest. 13 Show me it by the Scriptures whether a man shall grow up to that condition that he need no man teach him, but the Lord or no.  
Answ. We must not look for any immediate extraordinary miraculous teaching by revelation from the Lord: And yet all men are taught of God too, some more, some less, according as,  
1. They have souls more or less capable of teaching.  
2. As they more or less apply themselves to the means which God hath ordained for our learning and instruction; and according to our endeavours in the use of means, so God gives his blessing thereupon.  
That promise, 
Jer. 31.34.  they shall teach no more every man his neighbour, saying, Know the Lord, for all men shall know me, from the least to the greatest, is expressed indeed to be fulfilled under the Gospel, 
Heb. 8.4, 10.  because the means of knowing God under the Gospel are more plentiful and effectual then under the Law: to wit, through the revelation of Jesus Christ, and the miraculous inspiration of his Apostles immediately from heaven. And whereas 'tis promised, thy children shall be taught of the Lord, 
Isa. 54.13.  this promise is fulfilled in that we have the teaching, the doctrine of the Lord Jesus, even his holy Gospel, who came down from heaven on purpose to teach us, Tit. 2.11, 12. 
Tit. 2.11, 12.  The grace of God which brings down salvation hath appeared unto all men: teaching us that denying, etc. thus we are taught by the Lord Jesus, outwardly in the doctrine of his Gospel, and inwardly by the motions and dictates of his holy Spirit: And yet for all this the best and most knowing of men aim not to such a perfection of knowledge in his gifts, as not to need teaching, because whilst we are in this life we know but in part, 
1 Cor. 13.9, 10.11, 12.  and prophesy but in part, but when that which is perfect, etc.  
Quest. 14 Whether they be not Antichrists and disobey Christ that have the chiefest places in Assemblies, stand praying in the Synagogues, which Christ did forbid his Disciples to act such things, and cried woe against those that did act them.  
Answ. They that vaingloriously affect the chiefest places in the Assemblies, to offer up their private prayers standing in public places that they may be seen; and they that love to be called of men Master, are hypocrites and sinners, and liable to the woe denounced by Christ against such. But it is one thing to occupy the chief place in any meeting (for some one must have it) and another thing out of pride and vainglory to affect it; and so of being called Master. 'tis one thing to stand praying in the public Assemblies, that the people may both see and hear, and join with us; and another thing to stand praying privately in public meetings, only to be seen and thought religious. And whereas you seem to apply these mistaken and misunderstood sayings of Christ to all Ministers, and most uncharitably demand whether such be not Antichrists; to this I shall only say, the Lord forgive you the hardness of your heart, and unjust censures of your Christian brethren. Is it a mark of Antichrist, to preach and pray with the people of God in public; and at such times to stand in an higher and more convenient place that the people may hear and join with us? examples of which practice I have already given you out of Scripture. If we do these things in the pride of our hearts, the Lord only knows it, and will avenge it. 'tis not for you to censure and condemn us herein, for in so doing, you discover more pride of heart, and look more like Antichrist, than those you uncharitably tax and term so.  
Quest. 15 Whether they be not Antichrists and of the Devil, and no Ministers of Christ which doth not abide in the Doctrine of Christ.  
Answ. They that swerve from the Doctrine of Christ, are of the spirit of Antichrist: 
1 Joh. 4.6.  And they that oppose the dictates and commands of the Spirit of truth speaking in the words are led by the spirit of error, 
Isa. 8.44.  which is the Devil, who was a liar from the beginning, 
Mat. 4.4, 6.  and afterward coloured his lies with errors, with the words of truth perverted; quoting and misapplying the Scriptures, the better to insinuate his falsehoods; which things I could wish were not too appliable to you and your sect: I am sure that your malice and hatred to Ministers because they oppose your errors, your bitter envyings, raylings and revile both of them and other your Christian brethren, whom you call carnal, the wicked, and the people of the world; your false and uncharitable applications of the woes and curses of the Scriptures, to all such who are wiser than to be brought under your delusions; and in a word, your justifying yourselves, and condemning others, are all of them undeniable signs that you are not led by the spirit of truth, which is the spirit of meekness and humility, of unity, love and charity. 
Gal. 6.1. Col. 3.12, 13. 1 Joh. 4.6, 7.  Hereby know we the spirit of truth and the spirit of error, 1 Joh. 4.6. Even by love and charity, therefore it follows, Beloved let us love one another, for love comes of God, and every one that loves is borne of God, and knoweth God, and he that loveth not knoweth not God, for God is love.  
Quest. 16 Whether they be not seducers that draw people from the anointing which is in them, and tell them they must be taught of a man, whereas the anointing teacheth them, they need no man teeth them, but as the anointing teacheth them, and the promise is to him that doth abide in it eternally.  
Answ. By the anointing within, is meant that measure and proportion of spiritual wisdom and understanding in the things of God, 
1 Joh. 2.27.  whereby according to command we are enabled to try the spirits whether they be of God, or no; 
1 Joh. 4.1.  because many false prophets are gone forth, which the foregoing words doth imply, etc. 26. These things have I written unto you concerning them that deceive you: Now this spiritual unction or knowledge of the truth, which is from the Spirit, whosoever hath received, need not be taught of man, if he abide in the truth which he hath received, and do not give heed to seduceing spirits. And I would to God that all who are called the Lords people had their hearts sprinkled with this spiritual ointment, and their eyes anointed with this eyesalve, 
Rom. 3.38.  that they might see to discern betwixt light and darkness, betwixt true prophets, and such as deceive the simple, lest suffering themselves being blind to be led by the blind they both fall into the ditch. 
Mat. 15.14.   
Quest. 17 Whether they do not bewitch the people, who withdraw them from the spirit within, to observe the ordinances of the world and traditions of men without, as the Galatians were bewitched, Gal. 3.1.  
Answ. I must tell you that there is not only a holy and good spirit within, and that's but in too few, but there's also an evil and seducing spirit within, and that's in too many; even the spirit that doth bewitch men, and draw them aside from the doctrines and commands of the Spirit of truth; and to strive by all means to draw the people off from giving heed to seducing spirits, is not to observe the ordinances of the world, and traditions of men, as you pervert the text, but to obey the commands of Gods true spirit, 
1 Tim. 4.12. Mat. 7.15. 1 Joh. 4.1.  who foretelling of false Prophets and false Spirits often in the Word commands, exhorts, admonisheth to beware of such, not to give heed to such, and not to believe every spirit, but to try them.  
Quest. 18 Whether they be not seducers which tell people these are the ordinances of God which God never commanded, as sprinkling Infants, telling people of a Sacrament which there is no Scripture for, and draw them from the spirit within to follow your imaginations and inventions.  
Answ. They who are guilty of calling humane inventions Gods ordinances, are seducers we confess: But for the sprinkling Infants as you scornfully call Baptism (which is God's ordinance, for he hath ordained and commanded it to be observed) I have already given you the grounds of it out of the Scriptures, and we call it a Sacrament as being a term best expressing the nature of it, which you would confess if you understood it.  
And for the spirit within, I have already told you out of Scripture, that we are not blindfolded to follow the dictates thereof, but to try them by the Spirit speaking in the Word. And thus to draw men from the spirit within, is not to follow our own imaginations, since God by his holy Spirit commands the same.  
Quest. 19 Whether you have the same spirit which was in Christ, the Apostles, and Prophets which gave forth the Scriptures, seeing you act contrary to the Scriptures, and follow your own inventions and tradition, and so err from them.  
Answ. They that do believe or act any thing contrary to the doctrine of Christ and his Apostles, are not led by the same spirit, but in saying that we do this, herein I must tell you, that you do falsely and flatly belie us, since both we can and you see we do prove our Ministerial actions to be agreeable to the Scriptures.  
Quest. 20 Whether ever Christ and his Apostles did first Baptise, and then preach faith and repentance twenty or thirty years afterwards.  
Answ. Christ himself was Baptised being a person not capable of faith, 
Heb. 12.2.  and repentance, for he was above both; of faith he was the author and finisher, 
Joh. 3.16. 1 Pet. 2.22.  the person in whom we are to believe; and of repentance he was not capable, who knew no sin; and the Baptism of Christ sure it is to be our pattern and grand example.  
The Apostles also baptised many persons, who had not true Faith and Repentance, but were Hypocrites, as Simon Magus, Alexander the Coppersmith, Demas, Diotrephes; And Simon Magus had repentance preached unto him, after he was baptised many days; 
Act. 8.13, 22.  as the Texts clearly expresses: From all which Examples it is manifest, that Faith and Repentance are not necessarily required of all persons as to the reception of Baptism, but to the blessed effects and fruits thereof: pardon of sin, etc.  
2. Neither are children also absolutely and altogether destitute of Faith and Repentance; they have these Graces in the power, though not in the act; In the seed, though not in the fruit: 
Leu. 25.41, 42.  In the promise for, and in their behalf, though not in the present actual performance; 
Mat. 18.3, 4, 5, 6, 7. Acts 16.33.18.8.  Therefore called the servants of God, believers, little ones, that believe in me: And under the general notion of families and households, they are ranked amongst persons baptised, converted, and serving the Lord.  
Quest. 21 Whether ever Christ and his Apostles received 100 or 200 pounds a year, for Preaching the Gospel.  
Answ. Christ himself when he preached the Gospel, was maintained by the gifts and benevolence of his Auditors; who ministered unto him of their substance; And the Apostles for Preaching the Gospel had more I believe then 100 l. 
Mar. 15.41.  or 200 l. a year; for many of their Converts sold all their estates, 
Act. 4.34, 37.  and brought it, and laid it down at the Apostles feet; for saith the Apostle, 
Rom. 15.27. 1 Cor. 9.11.  If we have sown unto you spiritual things, is it a great matter, if we reap your carnal things?  
Quest. 22 What Scripture is there to limit God to a place, calling it a Church; when as the Church is in God, 1 Thes. 1.1.  
Answ. We do not limit God to a place who is every where, 
Jer. 23.23. Mat. 18.20.  and filleth the World; but yet after a special manner, When two or three are gathered together in his Name to worship him, and call upon his Name, there is he in the midst of them; And this place of Assembly we call a Church, because the Church or People of God do there assemble to his Service: and 'tis a Scripture term too, though you know it not; for as there is a Church in God, and in Christ Jesus, 
1 Thes. 1.1.  1 Thes. 1.1. that is, persons devoted to God's service, in and through Jesus Christ: 
1 Cor. 11.22.  So there is a Church of God, 1 Cor. 11.22. The place, namely, where such persons do assemble and join in Divine Worship. But since you cry down all distinctions; (as savouring of humane Learning) whereby the naked truth of things might be clearly and distinctly seen as they are in themselves, without conjunction with other things, it is no marvel, you are so blind as not to distinguish men from houses; persons from places; the servants of God from the places of his service.  
Quest. 23 What Scripture is there to have a Clerk to say Amen, and to have groats a piece of the world for his trade?  
Answ. 'Tis the duty of all good people to say Amen to every good Prayer, or what is spoken tending either to God's glory, or their own good; 
Psal. 106.46.  and this you shall find both commanded and practised in the Scriptures, 
Neh. 8.6. 2 Pet. 3. ult. Rev. 22.20.  if you do but consult the Marginal Texts: I may therefore rather demand of you, why do not rather all the people say Amen, than you ask of me why one man doth so? And for the Groat he receives yearly of some persons in the world (who are not all of the world, as you uncharitably censure them) I conceive it is not to be so much for saying Amen, as for many other Offices wherein he is useful both to Pastor and People.  
Quest. 24, 25, 26. What Scripture is there for taking money for burying the dead; or to have ten or twelve shillings for Preaching a Funeral Sermon; or to take money for marrying man or woman.  
Answ. For our pains in labouring in the Word and Doctrine; 
5 Tim. 5.17, 18.  the Apostle gives this general rule, The Labourer is worthy of his wages: and what their wages is for their particular pains and labours in this or that Ministerial Function, whether more or less, is not of our choosing; but partly the liberality of Founders and Benefactors; partly custom amongst all people, in all Christian Countries, hath settled it.  
Quest. 27 When did any that was sent of Jesus Christ to Preach the Gospel, sue men at the Law?  
Answ. We confess, that to be contentious, and ready to go to Law for every small trespass, is a fault, and far from the quality of faithful, charitable, and good members of Christ's Church, whether Ministers or People: 
1 Cor. 11.16.  for if any list to be contentious, we have no such custom, nor the Churches of God; But many such differences may arise betwixt party and party concerning temporal rights, properties, and interests as cannot well be decided without suit of Law: 
Act. 19.38.  So that it is not always a fault in itself to go to Law, and sue one another, but when it is done either contentiously or uncharitably; and they that are guilty in this kind, let them answer for themselves.  
And now for your conclusion, 
Conclusion.  you say: If thou be a Minister of Jesus Christ which exerciseth a pure conscience towards God and man, clear thyself from the guilt of these things; and answer them in writing by the Scriptures or Saints Examples, o● else in si●●n●e confess thyself guilty, and one of those Christ cried woe against; acting the same things now, as they did then, filling up the measure of thy Father's iniquity, which said they were Jews, and were not, but were of the Synagogue of Satan.  
Answ. Your challenge is very highly bitter and railing, both against me and all of my profession and calling; and you rail in Scripture terms too; whereby you t●ke the garments of God's Holy Spirit, the Spirit of meekness and love, and put them upon the Devil's shoulders, who is the reviler and accuser of his brethren: 
Rev. 12.10.  But I dare own my calling in spite of all the venom that the Devil and all his Instruments can spit against it; and will be ever ready to maintain my integrity in the conscientious Exercise thereof, in despite of all that oppose it; your railing Scripture woes and curses are very much misapplyed, you have mistaken the object: 
Prov. 26.2.  The curse causeless shall not come, Prov. 26.2. You shoot out your arrows, even bitter words, at the mark they cannot hit, the venom whereof is so far from being dreadful to me, that it ministers rather cause of spiritual joy and exultation, remembering the words of my Lord and Master, Mat. 5.11, 12. 
Mat. 5.11, 12.  Blessed are ye when men revile and persecute you, and say all manner of evil against you for my sake, falsely, rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets that were before you.  
I have according to your desire answered your several questions in writing, I will not retort your uncharitable application of Scripture woes and threaten against yourself, lest I should become guilty with you of the same sin: but rather with all meekness beseech you in the fear of God, seriously to weigh and consider what I have said, and the Lord give you a right understanding in all things. 
2 Tim. 2.7.   
There remains yet one conclusive question, which you ask so peremptorily, as if it were impossible to give you an answer, and thus 'tis Prefaced.  
Quest. Thou sayest, They must be learned men, and brought up in Scholastic ways, and by that means they must open the Scripture, because thou sayest, they were first given forth in Greek and Hebrew, which you call the Original; and therefore ignorant men cannot understand them: But answer me this question, Whether the Scriptures as they are written in English, be true, as Christ and the Apostles spoke them forth, and if they be true, as they are in English, what need any other Language be learned by an English man to know them?  
Answ. First, what I have said, is no other than a truth undeniable, that the Scriptures were given forth in Hebrew and Greek, which we do truly call the Original. And as by learned men they are translated; so by learned men, who understood both the Translation and the Original, which are most fully and clearly understood. As waters be more clear and pure in the Fountain, then in the stream: so the holy Scriptures are more clear and intelligible to them that see them in the Fountain, and read them in the Original, then to those who only can see and read them in the stream, as they are derived unto them from the hands of the Translators; And I must here tell you, withal, that it is very ill manners in you and not becoming either the humility or thankfulness of a Christian, or a reasonable man, to vilify and undervalue Learning and learned men, as to the understanding of the Scriptures, since neither you, nor any other man that only understands English, had ever come to know any thing in the Scripture, if learned men had not translated them to your hands.  
2. Since there hath been many Translations of the Scriptures out of Hebrew into Greek, out of Greek into Latin, out of Hebrew and Greek into Latin, out of Latin into English, out of Greek into English, out of Hebrew and Greek into English; which Translations being made at several times, and in several Ages, do therefore very much differ and vary in several places: It is very unlikely sure that ignorant men, who understand only their own Native Language, should yet as well understand the Scriptures as the learned, who have the gift of these several Languages, and can examine and compare these several Translations with the Original and Fountain Truth.  
And would it not much conduce, think you, to the understanding of the Scripture to read the Interpretations and pious Discourses of those holy religious Fathers of the Church, which lived either in, or about the Apostles time, or immediately afterward, and so are most likely to know the meaning of the Apostles in their writings, than we who live so many hundred years since.  
This I believe, no man that hath not lost his sense and reason will deny, Now to read and understand those ancient writings, and the Scripture by those helps, Greek and Latin is necessary; for they wrote in those Languages.  
Object. But to all this I believe you will say, that they who are endued with the Spirit of God, understand the things of God without all this labour and learning.  
Answ. We acknowledge and affirm, as well as you, that wisdom, knowledge, and understanding are the gifts of the Spirit; 
Esa. 11.2.  and that we must wait upon God for them by Prayer; 
Jam. 1.5.17.  for from him cometh every good and perfect gift: but yet God communicates not these gifts to the sons of men by miracle, 
Dan. 1. compare v. 4. & 6. with v. 17.  but through the use of the means; And to neglect and contemn the use of those ordinary means, God has given us to attain spiritual wisdom by; and to depend upon extraordinary and miraculous revelation from Heaven, is to tempt the good Spirit of God, 
Mat. 4.7. 2 Thes. 2.10, 11.  and to provoke him to give us up to strong delusions, and to give heed to seducing spirits, and doctrines of Devils, which too often appear and insinuate themselves into the minds of men, 
2 Tim 4.1. 2 Pet. 3.15, 16.  under the vizard, show, and semblance of Revelations and Infusions, and Qualifications of the Spirit of truth; and this by sad experience we daily see to be too true, and hath appeared in your several questions: Now God Almighty deliver you, and all Christian people from under the power of such delusions; 'Tis the daily Prayer of your Christian brother  
R. S.   

A DISCOURSE OF THE Holy Spirit, His Workings and Impressions ON THE SOULS of MEN.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  1 Cor. 12.5. Rectum est Index sui & obliqui. 
London, Printed by E. Cotes for R. Roysion, at the Angel in Ivy lane, 1654.   

TO THE TRULY VIRTUOUS THE Lady Rebecca Bingdloss.  
MADAM,  
THis following Discourse of the Holy Ghost, his impressions and workings on the soul of man, was first intended only for private satisfaction to your Ladyships pious desires; That being well grounded in the Orthodox Doctrine, and having a right understanding of the true Spirit of God, it might be as an impregnable Bulwark against so many suggestions and temptations of the false and deceitful spirit: For the mind of man, being either devoid of the Spirit of Grace and Holiness; or else of a right understanding of the things of God's Spirit, who is the Fountain both of Grace and Truth; is too apt and prone to close with the suggestions of the evil spirit, who is the author and promoter of sinfulness and error: Never Age produced so many spiritual Monsters, as this wherein we live. And I think few parts of England be so much infected with them, as these Northern parts be. They were very impudent and daring, when they adventured to tempt your virtuous mind, and by enticing words to allure your good opinion of them; as full well knowing, if they could but have effected thus much, to have made you not an enemy to their proceed, though you did not close with them; it would have given much lustre and credit to their erroneous Sect: But God be praised that you are better grounded, then to be Proselyted by such Ignoramo's; better resolved then to be taken with such shallow delusions, which a good Christian with half an eye unprejudiced, may easily see through.  
It is your goodness (for Bonum quo melius eo communius) to desire the public communication of this short Discourse of the Spirit, as a Doctrine both seasonable in respect of the many spreading infectious Errors, so much prevailing amongst us; and also necessary as an Antidote against that contagion which issuing out of the mouth of Hell, presumes most impudently and impiously to hid its venom under the name and title of the Holy Spirit: I could wish the Doctrine were for this end, manfully and satisfactorily cleared to the minds of men, by the Pen of some more Judicious Writer; This mean Tract the Author in all humility acknowledges to be guilty of many defects and impertinencies, and himself one of the meanest of the faithful and obedient sons of the Church: The small acceptance it shall find in the world, will be derived from your white Name and Virtue: in which Sanctuary it may escape the black-mouthed Detractions of the Censorious, and rest secure of the good acceptance, if not benefit of others.  
May you be every day more happy in the increase of all Christian virtues, growing up in the knowledge of God, and persevering in the constant Profession of his holy Truth, and conscientious practice of the same, till you arrive at the Haven of true Happiness. This (Madam) shall be the constant endeavour, and is the daily prayer  
Of your most faithful and affectionate Servant in Christ, R. SHERLOCK.   

The Introduction.  
NO Age hath ever brought forth more pretenders to the Spirit of God, than this wherein we live: And amongst this Generation, there be many so ignorant, that they know not what they mean by that Spirit, whereunto they so much pretend: but blindfolded suffer themselves to be led by they know not whom, and with the hoodwinked Samaritans, 
Joh. 4.32.  they worship they know not what. Whose ignorance accompanied with excessive pride of heart, which makes their ignorance the greater, that through pride, they will not know, or acknowledge it upon this ground; The Devil hath sown his crop and reaped his Harvest, even the cursed tares of many and strong delusions: for that subtle Serpent full well knows how both easily and powerfully to insinuate his Lies and Errors into minds unsettled, 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 Lies, hath taken them in the very Net themselves have made, even in the snare of selfconceited knowledge, and holiness, 
Rom. 1.22.  whilst supposing themselves wise they became fools. And pretending to the Spirit of God, whom they rightly know not, they are entrapped by the Spirit of Error: and miserably seduced to the ruin of their souls.  
Hence it is (chief, though not only hence) through ignorance intermixed with pride, that the Devil hath made so great a harvest of tares overgrowing and choking the pure wheat of Truth: 
Matth. 13.25.  No Age of the Church having ever been so fruitful in Heresies and Errors; whilst 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 Lies, 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 Orthodoxal 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 spoke 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 minds of men.  
3. Of the trial of the true from false spirits.  
4. Of the means to be made partakers of the Spirit of Truth.  
The two first are doctrinal and speculative points, for the rectifying and fitting the understanding, rightly to conceive and believe aright this Article of Christian Faith.  
The two last are practical and applicatory for the guidance of our actions and Christian performances according to this belief.  
§. 2 The more clearly to understand the Doctrine of the Spirit of God, it will be necessary to use the light of some distinctions, for so the naked and plain truth of any thing is most clearly and distinctly seen, when namely, 'tis divided and distinguished from its conjunction with other things of the same or like name and nature; which is the ground of that old Maxim, 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, wherewithal 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 applied to the creature, sometimes to the Creator.  
§ 4 There are several kinds 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 ministering spirits, etc. Heb. 1.14. 2. Those cursed inhabitants of the nether 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 form man of the dust of the earth, meaning his body, and breathed into his Nostrils 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, praise the Lord: All these are several kinds 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 beings, is so eminent and transcendent a Being, that as he is in himself he only knows himself, nor is it possible for us, or any creatures, who derive their being 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 kind of creatures, which are spirits; so that God is termed a Spirit Analogically, because Angels or Spirits are the purest, finest, quickest, most active and intelligent beings. 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 withal is appliable 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 applied 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 termed 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 Catholic Faith worship one God in Trinity, Distinct. 2 and the Trinity in Unity, 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 remembered and observed in relation to the Article of Faith in hand: For sometimes God is termed a Spirit Essentially, in respect of his essence, nature, or Godhead: sometimes Personally, the term being applied 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 being, 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 term is peculiarly appropriated and applied to the third Person of the Trinity, who is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Holy Spirit, or the Holy Ghost, for Ghost and Spirit is the same, the one an old English word, the other a Latin.  
§ 7 This Name and Attribute the Holy Spirit as it is particularly applied 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 term 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 sanctify, 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 employed in that celestial Trisagion perpetually sung by the Choir of Heaven, to the glory of this ever blessed Trinity, Esai. 6.3. Holy, holy, holy Lord God of hosts, etc. 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 sanctify and hollow 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. God's manifold Wisdom being made apparent in the Redemption of mankind; for it is a mystery 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: God's 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 inflammen, 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 enlightened, sanctified, and inflamed the minds of the Apostles of Christ, which was signified by his Descension, not only with a rushing wind, 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 termed 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 termed the Spirit of the Father: proceeding from the Son, 
Joh. 15.26.  and therefore often termed the Spirit of the Son: 
Gal. 4.6.  proceeding both from the Father and the Son, and therefore termed the Spirit of God. 
Rom. 8.14.   
§ 10 And yet further in either of these terms, the Holy, and the Spirit, both the Personal Essence, and also the Office of the Holy Ghost is employed: 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 Coessential and Consubstantial holiness of the Father and the Son. 2. He is therefore termed the Spirit not only in respect of his Personal Essence as before: but also in respect of his Office, which is to inspire and infuse his divine and celestial blessings into the Souls of men.  
§ 11 Touching the manner of this blessed Spirits spiration from the Father and the Son, we must say as the Prophet Isaiah doth of the Sons generation from the Father, Isai. 53.8. Who shall declare his generation? 'Tis not only ineffable, not to be declared, but unconceivable 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, etc. betwixt the Son of God's generation, and the Spirit of God's 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, etc. 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 Catholic 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 being, 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 than 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 hid himself in secret places, that I should not see him, for do not I fill Heaven and Earth, saith the Lord? Thus than those Scripture phrases of receiving the Holy Ghost, etc. 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 than 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 divers, 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 virtues, and worshipped their several virtuous qualifications as gods.  
§ 13 The unwary neglect of this distinction, betwixt the person and qualifications of God's Spirit, is that very rock whereupon many a misguided and unstable soul, hath suffered the shipwreck of the true Christian Faith; for being by the cunning suggestion of the spirit of Lies once persuaded in their hearts, that they have the Spirit of God, and that personally abiding in them, they are hereupon puffed up with such an excessive spiritual pride, and selfconceited eminence, as not only to exalt themselves above, and despise their Christian brethren, who are better qualified, than themselves: but even to extol themselves above the heavens, and most blasphemously to profess and boast of an equality with God; a blasphemy however 'tis salved and minced, that cannot be paralleled, 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, persuading them to rebel against their Maker, and become as gods themselves, knowing good and evil; this was the very sin, that hurled Lucifer like Lightning from Heaven, his pride and presumption to be like the most High, and therefore with all his Apostate crew he is now reserved in everlasting chains under darkness, 
●ude 6.  to the judgement of the Great day. And for our new Sect of Enthusiasts, had they the Spirit of God as they pretend abiding in them, and speaking in them Personally and Essentially, thi● blasphemy must necessarily follow, that they are equal with God, in respect of the Spirit in them, as themselves affirm it, though not as George Robert, etc. To avoid which blasphemy and many other absurd and wicked opinions of the like nature, which would follow thereupon, and wherewith too many unstable souls are now infected, we must remember that to have the Spirit in the language of the Scripture, is not to be understood of his personal Essence, but of his qualifications.  
§ 14 And because this distinction is very material, as to the many present delusions, under pretence of the Spirit: 'twill be necessary therefore to clear it by some Scripture expressions, in this kind: 'tis an ordinary piece of Rhetoric, 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, etc. 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 burden 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 burden 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 God's 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, etc. Jam. 1.5. so the wisest of men obtained wisdom, 1 King. 3.9. His prayer which brought her down from Heaven is recorded, Wisd. 9 And the same may be said of counsel, godliness, etc. therefore these graces are termed from the cause and Auhor of them, The spirit of wisdom, the spirit of godliness, etc. So Zach. 12.10. I will pour upon the house of David, and Inhabitants of Jerusalem 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 God's 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 God's Spirit, as Rom. 8.15. For ye have not received the spirit of bondage unto fear, but ye have received the Spirit of Adoption, whereby we cry Abba Father: Clamamus not, saith Augustine, we cry, 
August .. Ep.  not the Spirit; but Gal. 4.6. 'tis said the spirit within us, And because ye are sons, God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father: Non hic ait, etc. 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 virtue 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 itself maketh intercession for us, with groan 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 quickening 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 ourselves, by his grace secretly and unspeakably enlivening our devotions; so that even with penitent and fervent sighs and holy breathe 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 God's holy Spirit with us, is so expressed, saith Augustine,  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 kinds 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 alleged, 'tis manifest that by the spirit in us, ie not meant the spirit of God in himself, but in his graces: for how can the Spirit of God who is (saith the Father) one perfect and eternal beatitude with the Father and the Son, 
Aug.  be said in himself, or according to himself, personally to speak, to sigh, to cry, to pray in us? no otherwise surely but as by his gifts and graces we are enabled to speak the truth, to sigh and breath after God, to cry unto him in the fervency of our souls, and devoutly to pour forth our prayers before him.  
§ 15 The impressions or workings of the Spirit of God upon the souls of men, General. 2 are various and divers; Every thought, motion, and desire; every aptitude, proneness and inclination; every faculty, power and ability, conducing either to the good of our souls, or others, is from the Spirit of God, who distributes his several qualifications, to several perfons, and that severally, even in several ways and kinds; to some in one kind, to others in another, to some more, to some less. Unto 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 finds the hearts of men, more or less soft and pliable, 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 mind to this or that study, or employment, 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 wind, than there is in the Compass which is set and ordered by the wind which bloweth in the air) yet unto two general heads they are all reducible: 

1. Graces.  
2. Gifts. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.     
1. By the graces of God's Spirit we are sanctified and enabled to serve God.  
2. By the gifts of the Spirit we are qualified and enabled to benefit and edify 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 wind, Act. 2.2. and the other of the fire, ver. 3. By the wind were represented those divine and celestial graces, wherewithal the Apostles were endued, and whereby the souls of men are aired, cleansed and purified, and so sanctified to the sacred service of God; and by the fire was represented the gifts they were enriched withal, for the enlightening of the minds, and enflaming the affections of others.  
§ 17 The first kind of the holy Spirits impressions, are his graces represented by the wind, Joh. 3.8. The wind 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 wind being a pure, fine, thin, subtle 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 wind is by its effects and operations; when it moves theayr, tosses the clouds, shakes the trees, raises the dust of the earth, etc. nay so active and subtle a thing is the wind, that if it act not, we say, it is not: when nothing is moved or stirred by the wind; we say, there is no wind: so is every one that is born of the Spirit; (that is) every one whose soul is animated and actuated by the graces of God's Spirit: For 1. the workings of the Spirit of grace within us, are quick and insensible, 'tis unconceivable, 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 inclines 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 mind out of the dust, and rubbish of earthly vanities, and mounts it upon the wings of heavenly desires and meditations, etc. And 3. as when we see no stirring, no moving of the air, but all is calm and still, we say there is no wind: 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 mind 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 wind of the Almighty breathed therein.  
§ 18 These graces of God's Spirit, represented by the wind, are the very essentials, the very life and being, 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 wind, or breath of his Nostrils to his being and living the life of nature; therefore we are termed 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 wind must blow, to purify 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 God's 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 termed [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 itself, 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 taste, so are the fruits of the Spirit to the soul, they are both pleasant and delightsome, and also satisfy 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 kind of the holy Spirits impressions on humane souls, are his gifts: represented by the fire, Matth. 3.11. He shall baptise 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 inflame the affections and desires of men.  
And as the fire burns not for itself, 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 wrapped up in a retired obscurity, 
Luk. 19.20.  with the talon of the unprofitable servant in a napkin; but to be employed to appear, to shine forth and manifest themselves for the profit, benefit, and edification of others: therefore called the manifestations of the Spirit, as showing what the end and intent of the donation from the Spirit is; viz. to profit withal, 1 Cor. 11.7. But the manifestation of the Spirit, is given to every man to profit withal: As the end and use of the several parts of the body, is neither to be idle, nor yet to be employed for itself only, as the eye is to see, and yet not for itself only, but for the direction of the hands, feet, etc. the feet are to walk, and yet not for themselves only, but also for the eyes, hands, etc. Even so the end and use of the several gifts of God's Spirit, to several members of Christ's body, severally, is both that they should be employed, and employed 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, etc. Note. where by the way observe, In that Faith is in this place reckoned amongst the gifts of the Spirit, and in the former place, Gal. 5.22 amongst the fruits or graces of the Spirit, that we may not confound the graces of God for sanctification, with his gifts for edification, we must remember that there is a twofold Faith, the one doctrinal, speculative, and notionary, viz. a right understanding and firm belief of the several Articles of the Christian Faith, and so it's a gift of God's Spirit, and in this place ranked amongst them.  
The other kind of faith is practical and obediential, viz. the squaring, regulating, and ordering of our lives and actions, according to the principles, precepts, and commands of the Doctrinal Faith of Christ, and so it is a grace of God's Spirit, and ranked amongst them in the former place.  
§ 21 The gifts of the Spirit being principally and chief intended for the benefit and profit of others; though every man therefore, whether Lay or Clergy, Minister or People, may and aught to use all means to be in good measure made partakers of them, for his own private direction, in the ways of wisdom and true godliness; yet for the public instruction of others, after an especial and peculiar manner, they concern the Ministry of the Gospel, viz. such persons whom God first extraordinarily and miraculously, since ordinarily, and in the use of means hath ordained for the guidance and direction of his people, in the ways of his service, and their own salvation: and this I suppose is clear from S. Paul, Ephes. 4.8. 
Ephes. 4.8.  Wherefore he saith, when he ascended up on high, he led captivity captive, and gave gifts unto men, not unto all men, but unto some only; these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 restrain these gifts to some few whom he selected from the rest of mankind, 
Exod 4.8, 9, 10, 11, 12.  as conveyances of the Gospel's light unto others; for so it follows immediately (only a Parenthesis betwixt, which breaks not the sense) He therefore gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; implying a manifest and clear distinction, betwixt some whom he hath ordained for the work of the Ministry, and endued with gifts after a special manner for that end; and since others who are not of that society, yea though they be Saints, and of the Body of Christ; a like difference is clearly employed, 
1 Cor. 12.28.  1 Cor. 12.28. where having through the whole chapter discoursed of the gifts of the Spirit, to be implyed for the mutual good and benefit of each others, as members of the same body; lest we should think that these gifts are equally common to all persons as for public use and edification, he adds, and God hath ordained some in the Church, 1. Apostles, 2. Prophets, 3. Teachers, etc. Some for the Office of Public instruction, he hath ordained; not all that lift, as in the days of Jeroboam, 
1 King. 13.33.  when every man that would became a Priest unto the Lord, which the Apostle cuts off by this pathetical Interrogation, immediately following, vers. 29. Are all Apostles, are all Prophets, are all Teachers? q. d. not so surely, this is as if all the body were but one member; not all then, but some only: even that some whom God hath ordained, and manifested this his ordination, by the spiritual gifts of wisdom, knowledge, faith, tongues, and the rest before in the chapter remembered.  
Should all men, who own the name of Christians, be endued with spiritual gifts, for the public instruction of others, two grand inconveniences would necessarily follow.  
1. The gifts of the Spirit would be thereby made contemptible, for who would care for that which every man hath?  
2. The end of the Spirit in distributing his gifts would be frustrate: for how shall one member profit another, which is the end of these gifts, when all men have the same gifts? The most wise God therefore in ordaining some to the Ministry, and not others, and distributing his gifts accordingly, provides, 1. That his gift be magis augustum, more reverend. 2. That the body of his Church, be magis ordinatum, better proportioned.  
For the same reasons also, the spiritual gifts are various and divers, and not given to all, no not of the Ministry, alike, but discreetly, 
Ephes. 4.7.  and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the measure of Christ; Christ keeps a measure in his gifts; himself indeed the Head, received the Spirit without measure, 
Joh. 3.34. Ephes. 1.11.  but none of his members ever received it but in measure, and this measure, is according to the counsel of his own will, who respects in the distribution of his gifts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what is good and profitable, & most tending to edification: as it is in the natural body, in every part and member of the body, God hath jioned beauty and convenience together, so that every limb hath such a proportion, as is both comely and useful; So it is in the mystical Body of Christ, the Church; it is una, but varia, a Body consisting of many members, 
Ephes. 4.4.  and all quickened by one Spirit; There is but one Body, and one Spirit, but many members; and in each member the gifts of the Spirit do vary; There are diversity of gifts, but the same Spirit: 
1 Cor. 12.  There are diversity of gifts, because diversity of offices, but one Spirit; and therefore as they all flow from one Fountain, so they are all of one nature, and tend all to one common end, The beauty and benefit of the Church; so S. Ambrose, In donis, officiorum est diversitas, non naturae: all the members are therefore quickened with the same Spirit; aeque, but not aequaliter, 
1 Cor. 12.11, 12, 13.  all drink of the same Spirit, but not the same draught, for fullness of measure, which makes each one useful in his way, but not in the same degree; all contributing to the beauty and benefit of the whole: 
vers. 21.  As therefore the eye cannot say unto the hand, I have no need of thee, nor, etc. so neither is any member of the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sufficient of himself, but is necessarily engaged to desire the benefit of the Communion of Saints.  
§ 23 It is confessed that the same spiritual gifts and graces, which dispose select and separate persons, for the work of the Ministry, may also rest upon the hearts, and minds of lay and secular persons: But abilities to perform an office, is only a fair disposition, which puts such persons in a capacity of receiving it orderly; not an actual investiture therein: as every wise man is not a Counsellor of State, nor every good Lawyer a Judge; so neither is every man who is endued with the wisdom of the Spirit, publicly to dispense the Counsels of the most High, nor every man skilled in the Divine Law, may be a public Steward and administrator thereof; All natural and artificial abilities, nay Divine qualifications, before Ordination, are silent by that question of the Apostle, 
Rom. 10.15.  How shall they preach except they be sent? It was a mutinous speech of Korah, Dathan, 
Numb. 16.3.  and Abiram, who said unto Moses, You take too much upon you, since all the Congregation is holy, Numb. 16.3. 
ver. 32.35.  Their Divine qualification did not licence them to invade Moses' chair, or sacrilegiously usurp the Priesthood; they paid dear for that usurpation; when the fire came out from the Lord, and consumed the most forward of them, and the Earth opened her mouth and swallowed Corah and all his company: a fair warning (any man would think) for lay-people to beware how they intermeddle with the Ministerial Function; if they do it maliciously, let them remember the curse of Corah; if they have more fair, but mistaken purposes, let them remember what was the sad portion of Vzzah, for his overbold approach to the Ark of God, 
2 Sam. 6.6, 7.  which belonged to the Priests Office.  
§ 24 All Offices, Arts, and profitable Sciences; all great and public things and employments, are distinguished in the Societies of men by proper and peculiar Professors, Artists and Ministers: How then should we think that Religion, which is the Art of Arts, may lie in common, and be exposed to the profanation of every rude illiterate and unskilful mechanic; to be unhallowed by the rude intermeddlings of undiscerening persons, and not rather separate from profane and vulgar touch, by select, distinct, and qualified persons, for that end by God ordained. In Religion it is true, that all have a common interest, and so they have in the Laws also: and by the same reason, that the one, by the same the other also, may be dispensed by all men promiscuously without order, without distinction, which must necessarily end in confusion. 'Tis true that under the Gospel all true believers are Priests unto the Lord, and have spiritual sacrifices to offer: 
1 Pet. 2.5, 9  But it is one thing for a man to be a Priest to himself, another thing to be so to the whole Church: 
Revel. 1.6. Rom. 12.1.  It is one thing to offer up ourselves a living sacrifice acceptable unto God: another thing to represent the Congregation unto God: All ordinary and private devotions may and are to be done by private persons; but the solemn, ritual and public Worship of God, must be left to the public Minister. There is no good man but wisheth with Moses; I would all the Lords people were Prophets, and that the Lord would put his Spirit upon them, Numb. 11.29. 
Numb. 11.29.  But it is one thing to be qualified as the Prophets of the Lord; another thing sacrilegiously to invade their Office: Being qualified, they may do the Office of Prophets privately, to themselves and their family, both by prayers for, and with them, and also by teaching and instructing them: But in God's house and in the presence of the whole Congregation, to dispense the sacred mysteries of Salvation, is only peculiar to the Stewards of his house, nor may others presume to intermeddle therewithal.  
§ 25 No man taketh this honour to himself, but he that is called of God, 
Heb. 5, 4.  as was Aaron, who was called of God, but consecrated by Moses; 
Exod. 28.1, 2.  agitatus a deo, consecrationis principe, saith Dionysius, God was the principal Author, and Moses the Minister of his Consecration; 
Heb. 5.5.  so likewise Christ did not glorify himself to become High Priest, but he was personally chosen and sent, or in his own language sealed of the Father, 
Joh. 6.27.  and sent into the world (that is) ordained to be Priest and Prophet of the world.  
The Apostles of Christ received their Commission from him, 
Matth. 28.19.  Matth. 28.19. Go ye therefore and teach all Nations, baptising, etc. And that we might understand, that they had by virtue of this Commission power to Commissionate others, to be their successors in all succeeding Generations of the Church; it follows, And lo I am with you until the end of the world; with you yourselves, until you have fulfilled your course, and served your own Generation, and with you in your successors, until the end of the world: and more plainly in those other words of their Commission, Joh. 20.21, 22, 23. 
Joh. 20.21, 22, 23.  As my Father hath sent me, so send I you: and when he had said this, he breathed on them, and saith unto them, Receive ye the holy Ghost: whose soever sins ye remit, they are remitted unto them, and whose soever sins ye retain, they are retained: which spiritual power, and spiritual gifts communicated to the Apostles was not sure to expire with them, except we will also say, all Ecclesiastical Discipline and Government ended with the Apostles, and that all scandals and offences, heresies and errors, sins and vices are left remediless and without cure, or at least without a Physician to prescribe, administer, and apply to wounded Consciences, and sinsick Souls, their proper salve and medicine: As my Father hath sent me, so send I you] and as I have sent you, 
Act. 14.23. Titus 1.5.  so you are to send others; and this we read they did, They ordained Elders in all Churches: and gave Commission to whom they ordained, to Ordain others: The Ordination was theirs, but the power was from above, and so the Apostles themselves acknowledged in the very first instance of Ordination, when they chose Mathias in the room of Judas: They prayed, saying, Thou Lord show whether of these two thou hast chosen, Act. 2.24. 
Act. 2.24.  God chooses, and man ordains; God calls the person to the Office, and man installs him therein: The power is Origninally from God, as the Fountain, but conveyed through the Ministry of man as the Conduit.  
§. 26 All power is given unto me, both in Heaven and in Earth, 
Mat. 28.18, 19  Go ye therefore, etc. But because there is no man how sacrilegiously soever he invade the Ministerial Office, but will pretend a call and a power from God thereunto; and he that is most bold and forward to publish his follies in this kind, is also apt to mistake his boldness, for a call from God: he may fancy a call from above, when it is only a noise in his own head, or a deceitful echo of his own heart; therefore we must know this call from God to so high & honourable an Office, as to be ordained for men in things pertaining to God, is either extraordinary, or ordinary; the first beginning of a lasting necessity is extraordinary, and 'tis made ordinary in succession, and by the lasting continuation of a fixed and determinate Ministry; as Adam at the first was extraordinarily form, immediately created by God himself, but all mankind since ordinarily by the mediation of parents; so the the Apostles of Christ who received the first issues of the Evangelical Ministry, were extraordinarily called; but all that have succeeded them, have been admitted by an ordinary vocation, because the succession is but of ordinary necessity; now for any man to pretend to an extraordinary calling and immediate from God without the Ministry of man, is to pretend also to a new Gospel, and new Revelations, distinct from what Christ and his Apostles have delivered, and such can be no other than the dictates of seducing spirits and doctrines of Devils: and indeed such a pretence of immediate and extraordinary power and commission from above, can (in a fixed and settled Ministry by ordinary means) have no other end and issue but to belie the Spirit of Truth, & cousin the too credulous souls of the people, when ever they have a mind to it; now is it a mere pretence of folly to expect or rely upon an extraordinary calling, or abilities, by immediate infusion from heaven, without the use of means, as to the Ministerial Function, since by ordinary and common means they may be supplied, for it is all one, as if we should expect men to be created, and by the hands of God immediately, as Adam was at the first; or being so form, to be fed and nourished with food from heaven, without any care or industry for provision here upon earth.  
§ 27 This call to the Ministerial Office under the Gospel, both extraordinary in the Apostles, and ordinary in their successors, as it is in itself a grand inestimable gift of the holy Ghost, and the prime of them conferred by our Lord in his triumph over our ghostly fots, and victorious ascension into Heaven; 
Ephes. 4.11.  for than he gave some to be Apostles, some Prophets, etc. So it hath also other gifts of the Spirit attending, as necessary contributaries to the accomplishment thereof, that this gift may be completed and fitted for the edification of the body of Christ, 
●ers. 12,  through the work of the Ministry, which proportionable to the twofold calling, are either extraordinary, or ordinary also; extraordinary they were, even plentiful and miraculous in the persons of the Apostles, viz. in such a measure, and after such a manner, as no mortal men could ever hope for since; and very good reason there is that it should be so: For the Apostles charge was much greater, and their task more difficult than any man's either was or can be since. They had all mankind to instruct and principle in the doctrine of Christ; the stiff obdurate and incredulous Jews to convert; the fullness of the Gentiles to bring in, both the rude Barbarians and learned Grecians to master and subdue. The whole world was their Diocese, the world sitting in darkness, and in the shadow of death; devoted to the service of sin and Satan, the Prince of darkness: Now to master and subdue the whole world, 
Act. 26.18.  and to turn all men from darkness to light, and from the power of Satan to the living God; required, sure, gifts and endowments more than ordinarily powerful and effectual; even such as were extraordinary and miraculous: and whereof none of their successors, none that ever followed them since in the Ministerial Office, could possibly hope to be partakers; for all Ministers since have but an handful of men in comparison to deal withal, and these broken to their hands, being born and brought up in the holy Christian Religion; As therefore there is no need of any such extraordinary qualifications; so neither do we; the best of us do not, dare not stand, either to such sublime and eminent gifts of the Spirit, or to any such immediate and extraordinary infusion of spiritual gifts.  
§ 28 The spiritual gifts of the Apostles, differ from those of their successors in two respects. 1. In respect of the measure or extent of them. 2. In respect of the manner of acquisition. First for the measure, the Apostles were filled with the holy Ghost, 
Act. 2.4.  Act. 2.4. filled as full as they could hold, they were endued with as many eminent gifts for the execution of the Apostolical Function as they were capable of; but we, even the best and ablest of the sons of men, are not so full, but they could hold much more; their's was a Baptism with the holy Ghost, 
Act. 1.5.  ours, is at the best, but a Rantism; they were washed, washed as it were all over with the Spirit; we but sprinkled with his gifts: they had the anointing of the holy One more plentifully, we in a smaller scantling; they were anointed above, far above all their fellows and successors, who received ordinarily but an Hin to their Epha. Their Unction was like the Ointment poured upon 
●●al. 133.2.  the head that ran down to the beard; and all others since but like the thin droppings upon the skirts of the garment.  
§ 29 Secondly, for the manner, the Apostles were endued with their fullness of spiritual gifts miraculously; their Inspiration did publicly and visibly appear to be by miracle and immediate from Heaven, Act. 2. But we, as we can pretend unto no such extraordinary gifts; so neither do we pretend unto, or depend upon any such extraordinary and immediate infusion of spiritual gifts; but ordinarily and in the use of means, even by much study, labour, and industry in the ways of wisdom, learning and knowledge, we do acquire our qualifications according to the command of the Apostle to Timothy, we study for them, 2 Tim. 2.15. 
2 Tim. 2.15.  Study to show thyself approved, a workman that needeth not to be ashamed, rightly dividing the Word of Truth; and yet Timothy sure had less need to study for his gifts, than any of us, as having more of immediate Inspiration than the best of men can hope for since.  
§ 30 And yet though we study to be qualified for the work of the Ministry; our qualifications are still the gifts of the Spirit; all our wisdom and knowledge is from above, even as of Daniel and the three children, it is recorded that God gave them knowledge and understanding in all learning and wisdom, 
Dan. 1.17.  Dan. 1.17. And yet it is said before vers. the 4. that they were brought up and instructed in knowledge (and that 〈◊〉 and among the Heathen too) and we●● taught the learning and tongue of the G●ld●●nt; So our humane learning, tongues and languages (so much declared against by the ignorant) are the Handmaids to spiritual and Divine wisdom and knowledge, and both the one and the other, though acquired by instruction and study in the Schools of the Prophets, are yet of God's merciful donation, they are still the gifts of the Spirit.  
And that first because from the Spirit of God it is that we have minds capable, and minds inclinable to use the means, for the attainment of such gifts: for even our natural endowments, and moral qualifications are gifts of the Spirit; perspicacity, quickness of wit, ripeness of judgement, together with a studious, diligent and industrious mind, in the search and dexterity, in the discovery of the several ways of learning and knowledge even all of them are the gifts of God; for every good and perfect gift, whether natural, moral, or divine, cometh down from above, Jam. 1.17. 
Jam. 1.17.  for a man can receive nothing except it be given from above, Joh. 3.27. 
Joh. 3.27.   
Secondly, our qualifications though acquired by study, are yet the gifts of the Spirit, because it is by God's blessing and the influence of his good Spirit upon our studies and endeavours, that we do acquire these qualifications: and it is generally, and for the most part, that God distributes his gifts and blessings according to men's inclinations, aptness and endeavours 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 withal; and then is God's blessing the greater, and the influence of his Spirit upon our studies, the more effectual and powerful, when we have in them no other aim or intention, but to be thereby enfitted and enabled to become useful instruments of God's service, and his people's edification. And both in that we do direct our studies to this end, and also employ 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 studied 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 tied 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 men's 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 die.  
As therefore no Minister of God may think that God useth his Ministry 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-labourers in the whole course of man's 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 bind and lose 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 strait 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 minds 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 deceivable spirit of man, doth by many subtle ways, obscure, corrupt, poison, and belie the sacred qualifications of the Spirit of Truth; nor doth the Devil that grand enemy of man's salvation in any kind of way, so much cousin and cheat the souls of men into ruin, as by putting false glosses and counterfeit vizars on vices, errors, and distempers; that so they may be mistaken for holy virtues, 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 God's Spirit upon the minds of men, are both more strong and frequent, as also more general and common under the Gospel than they were under the Law: That the gift of the Ministry itself 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 kinds, not all of all kinds; but hereupon to make void, pull down, and levelly with the undistinguished multitude, the high and solemn order and offices of the Priesthood 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 public 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 lies; Tares sowed by the Enemy of mankind 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, etc.  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 God's Spirit upon the soul of man to wait and depend upon God for spiritual wisdom, knowledge, 
Prov. 3.5.  etc. and not to lean to our own understanding, or trust too much to our own wit, judgement, reading, learning, or the like; as knowing full well, That the Lord gives wisdom, 
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, etc. 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 clouds, 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 God's 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 entire, in all its integral parts, both of doctrine and practice, so as to be vainly puffed up with a conceit of being engrafted 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 annexed; 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 God's 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 fiery and furious as by any illegal, extravagant and disorderly means to advance the truth itself, much less to set up any private opinions in relation to God's Service, which have not been, 
Vincent.  semper, & ubique, & ab omnibus, The three rules of Catholic 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 heretics and schismatics only introduced; 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 endeavour 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 ruin of each other;  
And 2. to inveigle men into conspiracies, seditions and rebellions against their Governors.  
§ 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 God's Spirit, no question, he is endued: But withal 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 God's 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 Lion seeking whom he may devour: And his Disciples they be, and consequently in the same woeful 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 child of hell than yourselves.  
§ 36 'Tis an impression of God's Spirit on the mind 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 men's matters that concern us not, or to reprove other men's faults, whilst ourselves 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 alured and inveigled by the same subtle wile of Satan, obtruding his false counterfeit coin of wickedness under the show and semblance of the impressions of the Spirit of holiness; gilding, painting, and setting out sinfulness and vice, with the title, show and flourish of godliness and virtue; 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 terms of amorous kindness, 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 cozened into them by the Devil, under the shows and false glosses of pretended virtues: For full well that subtle 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 virtue 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 poison of sinfulness, whilst vicious dispositions undiscernibly insinuate themselves into our affections, under the attire and dress of virtuous qualifications: 
2 Cor. 11.24.  But thus the Devil transforms himself into an Angel of light, whilst baiting his suggestions either with counterfeit virtues 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 subtle snares, to catch, cousin, 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 kind of spirits, being stirred and quickened by the evil spirit, diametrally oppose the impressions and workings of the Spirit of truth.  
First, that the dictates of man's spirit, the conceptions of natural sense and carnal reason, with private resolutions thereupon, do oppose the working of God's Spirit, our Saviour himself teacheth, 
Matth. 16.17.  Matth. 16.17. Flesh and blood hath not revealed this unto thee, but my Father which is in Heaven. So that flesh and blood 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 prophecies of old time came not by the will of Man: but holy men of God spoke as they were moved by the holy Ghost, not as they were moved by their own private will, wit, judgement, reason and resolution; but as they were moved by the holy Ghost: Et haec ideo dicuntur, etc. 
Glos. ord.  These things are therefore said by the Apostle, that no man should presume to interpret the holy Scripture after his own private mind 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 than ever, with such kind of persons, who pretending to be holy men of God, to have the gift of prophecy, and interpretation of scripture, even to speak by the holy Ghost; and yet are led by their own ghost only, following their own private will and desires, imaginations and opinions, as their only 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 than the motions of their own hearts; rejecting, renouncing, and crying down all but what themselves call holy; with the Donatists of old, Quod volumus, sanctum est, that they will have to be holy, right and true; shall be so, and nothing else: 'tis the very ground whereupon this last upstart crew of Quakers, build all their resolutions, and strange fanatic opinions, and heresies; even that which they call the light within us; This (say they) is the only Judge we must follow, the Pilot we must steer by, the voice whereunto we must give ear, the only Sanctuary to which we must fly for resolution; never remembering how this sanctuary is profaned, 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 idolise their own fond; vain, and lying imaginations, which the Lord by his Prophet calls the vanity and deceitfulness of their own heart. 
Jer. 14.4.  Jer. 14.14. The Lord said unto me, the Prophet's prophecy lies in my Name, I have not sent them, neither did I command them, neither spoke I unto them, but they prophesy unto you a false vision, and divination, and vanity, and the deceitfulness of their own heart. But this delusion of man's own spirit, following the deceitful dictates of his own heart, is seldom 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 only, 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 puffed up by their fleshly mind, sensualitalis, non rationis; 
Gloss.  following the dictates of sense, rather than of right reason; and in this place, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is remarkable; for even by that 'tis easy to distinguish betwixt the dictates of a man's own carnal and sensual spirit, and the impressions of Gods holy Spirit, for the guidance of the mind: 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 God's Spirit may fill, but it never puffs up, or swells 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 mind that is either puffed up with pride, vainglory, and false conceited excellency in itself; or that swells with malice, hatred, or envy towards others, is not inspired with the celestial Breath or Spirit of the holy Jesus, but follows its own carnal and corrupt dictates and conceits; being thereunto raised and moved, by that grand Impostor, the spirit of Delusion.  
§ 39 Besides man's own carnal spirit, there is also A spirit of the world, opposing and poisoning the truths of God's Spirit: The Apostle distinguisheth and opposeth these each to other, 
Cor. 2.12.  1 Cor. 2.12. Now we have not received the spirit which is of the world, but the Spirit which is of God: which spirit of the world, he calls a little before, the wisdom of the world, and of the Princes thereof, vers. 6. and opposeth the same to the wisdom of God, vers. 7. And what else can be this wisdom of the world, but those humane policies, so frequent in the world, whereby men steer their actions to their worldly ends and interests? with this spirit of the world are all such possessed, who having set up and enshrined the world in their hearts, do thereupon ground their Religion, and thence deduce all their reasons, arguments, and religious conclusions; so that they can find in their hearts to be thus far religious, and to close with this or that sect, society, and opinion in Religion, as it stands with their worldly profit, pleasure, credit, preferment, or the like: It was from the dictates of this spirit that Jeroboam the Son of Nebat made Israel to sin; pulling down the holy and true Religion established amongst the people by the laws of God, and erecting two golden Calves at Dan and Bethel, which became a snare unto the people, who were thereby inveigled into idolatry, the cause of their utter ruin and extirpation in the end: 
1 King. 12.28, 29.  And what other Spirit was it that moved this wicked Usurper thereunto, but that of his own worldly respects and interests; there was no other way as his worldly spirit dictated to him, to uphold his present estate, and new gotten Monarchy? so we read 1 King. 12.26, 
1 King. 12.26.  etc. And Jeroboam said in his heart, Now shall the Kingdom return to the house of David, etc. Rather than the people should return to their obedience to their liege Lord & Sovereign, religion must down, and the true worship of God be laid in the dust, to make way for superstition and idolatry to be set up; the Priests of the Lord shall be discarded, and the lowest of the people exalted to that dignity, and to make the Office more contemptible, every one that list, may take up the trade, and consecrate himself to be a Priest of the high places, 1 King. 13.33. 
1 King. 13.33.   
It was this very spirit also that stirred up the High-priests and Pharisees to take counsel against our Saviour to put him to death; for say they, If we let him alone, all men will believe on him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Romans will come and take away our place and Nation, Joh. 11.48.  
It was this spirit also that stirred up Demetrius the Silversmith, with the rest of the Craftsmen of the like occupation, against St. Paul and his companions, and the holy Christian Religion preached by them; his pretence was Religion (such a kind of Religion as it was) viz. Lest the Temple of the great goddess Diana should be nothing esteemed, and her magnificence, whom Asia and all the world worshipped, should be destroyed; but this Religion was blown by the wind of his own worldly ends; his profit, his gain which he got by making silver shrines for Diana, was in danger to be lost, and therefore it was now time for to stir, not so much for the maintenance of her honour, as his own profit, Act. 19.27. 
Act. 19.27.   
And 'tis this spirit of the world, that possesses the greatest part of the world; generally, and for the most part, men measure and square out their Religion by the rule of their profit, or pleasure, or preferment, or credit and esteem amongst men; or indeed at the best, by the rule of self-preservation; so far perhaps they will sail by the wind of God's Spirit as the sea of this world is calm, peaceable, pleasant, and the navigation gainful, or at least not chargeable; but if any tempest arise, any gusts of trouble or opposition against the truth blow in the face of its professors; if any damages or dangers pursue them in their course, they presently tack about, and will sail no longer by the heavenly wind of God, but by the earthly wind of their own worldly ends and interests; not by the wind which blows from heaven, but by that which ariseth out of the caves and hollows of an earthly mind; suffering themselves by this wind to be tossed to and fro, 
Jam. 1.6.  and driven to be of this, or that, or any Religion, that shall cost them nothing, 
2 Sam. 24.24.  nothing of charge, trouble, or danger; ebbing and flowing in this world's vast sea, as the tide either of prosperity or adversity, danger or security makes for or against them. But this sense sure is such a spirit as blows quite cross and contrary to the spirit which guided and directed the Apostles, for they finished their course over the troublous sea of this world, to the celestial Canaan, by sailing in all weathers, encountering all oppositions, and passing through all storms that met and opposed them: In afflictions, in necessities, in distresses, in stripes, in prisons, in tumults, in labours, by watch, by fastings, etc. 1 Cor. 
1 Cor, 6.4, 5, 6. Aug.  6.4, 5, 6. And yet in all these difficulties, still saith the Father, The yoke of Christ is easy, and his burden light; nay, there is ease, peace, and comfort to the soul in the midst of all the troubles, dangers, wants or necessities that can in this life encounter us, whilst the holy Ghost secretly by his comforts both cheers our spirits, and fills the sails of our desires with the hopes of arriving safe in the end at the harbour of eternal peace and felicity.  
§ 40 Since then that grand malignant spirit, the enemy of our salvation working by these two Familiars, 
3. Gen.  man's own deceivable spirit, and the spirit of the world, doth thus many ways counterfeit, poison, pervert, and consequently obstruct, impede, and overthrow the workings of the spirit of grace; as an Antidote against this poison of the serpent, and that his countermines prevail not to the subversion of our souls; we must make use of that friendly admonition of the Apostle, never so necessary to be observed and practised as now; Dear beloved, 
1 Joh. 4.1.  believe not every spirit, but try the spirits, whether they be of God, or no; for many false Prophets are gone out into the world.  
The admonition is twofold:  
First, negative, Believe not every spirit.  
Secondly, positive, try the spirits; and there is one general reason given for both, because many false Prophets are gone out into the world. He than that shall be so credulous, as to give heed to every one that pretends to the Spirit of truth, and under that pretence treats of holy and spiritual 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 dress and attire of Truth; because there ever was, and ever shall be, by God's permission and the Devil's suggestion, false Prophets or false Teachers in the world, and yet as fair and great pretenders to the truth, as the very true patrons and promoters thereof; such there were ever in the Church of God, both under the Law of old, and under the Gospelanew. 
2 Pet. 2.1.  2 Pet. 2.1. But there were false Prophets also among the people, even as there shall be false Teachers among you; which privily shall bring in damnable heresies, even denying the Lord that bought them; and shall bring upon themselves swift destruction: And 'twere well if the poison spread no further, so that others were not infected therewith also: but so nauseous is Truth to the minds 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 evil spoken of.  
First, then believe them not, follow them not, be not cozened by their fair pretences, so as to be infected with their false doctrines: 'Tis our Saviour's own command, Matt. 24.23. 
Matt. 24.23.  If any man shall say unto you, Lo here is Christ, or, Lo there, believe it not; for there shall arise false Christ's, and false Prophets, and shall show great signs, and wonders, so that if it were possible they should deceive the very elect. (But that being forewarned, ye may be armed against their delusions) Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; Behold, he is in the secret places, believe 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 sign or a wonder, and the sign and the wonder which he hath told thee, come to pass) saying, Let us go 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 trial 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, tried, 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 ourselves, 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, etc. With what error soever our enemies are blinded, or with what wickedness soever they are depraved, 'tis for the proof, trial, and exercise of the graces of God's Spirit within us: Have they received power to afflict, persecute, imprison, etc. 'Tis for the trial 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.  Do they only by fair words and cunning speeches distil their false and poisonous doctrines? 'Tis for the trial of our wisdom in resisting, 
Gal. 6.1.  and beneficence in persuading and endeavouring to restore them with the spirit of meekness; proving whether God will give them repentance to the acknowledgement of the truth; that they may escape the snare of the Devil, 
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 affixed to the throne of heaven, displays its radiant lustre unto the minds 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 than 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, etc.] 
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 cousin and deceive them, if they did not keep close to the Gospel received; which is the true rule of faith: therefore he saith another Gospel besides, etc.] praeter, any thing that is besides, that holds not square, and is not levelly to that rule: Qui praetergreditur fidei regulam, non procedit in via, sed recedit a via; he that goes besides, and not according to the rule of faith, goes not forward in the way, but backward from the way of truth; so 1 Joh. 4.8. We are of God, (speaking of himself, and the rest of his fellow Apostles) He that knoweth God heareth us, (acquiescendo doctrinae nostrae) cleaves to our doctrine, 
Lyra.  and he that is not of God, heareth us not, neither is obedient to our word: And hereby know we the Spirit of truth, and the spirit of error, q. d. He that cleaves to our doctrine is guided by the Spirit of truth, and he that doth not so, by the spirit of error.  
§ 42 But the spirit of error will come with his scriptum est likewise, as he did against our Lord himself, Matth. 4. And all heretics and schismatics do generally allege scriptures, & wrest the very say of the Spirit of truth against himself, to insinuate thereby their lies and errors. For as Tertullian observes of the writings of Ovid, Virgil, Homer, both the matter of them hath been transferred unto other uses, and the verses applied to other matter: Even so do heretics deal with the holy writings of inspired men: 
De Praescr. adv. Haer. cap. 39  Nec periclitor dicere, etc. I fear not to say, that the Scriptures were so disposed by the wisdom of God, that they might accidentaliter, and by the by, even administer matter to Heresies; since I read that heresies must come, and without the Scriptures they cannot come. For 'tis in the production of heresies, as of natural things, Corruptio unius est generatio alterius; the corruption of truth is the generation of heresy; all heretical opinions being generally grounded upon, and following from the fountain of truth, the Scripture; not as they are in themselves rightly interpreted and understood, but as they are wrested and perverted either in the words, or in the sense, either by additions or diminutions; or by not considering them together, but divided into parts, and taken up by shreds and pieces; for the avoiding whereof these following rules must be observed in the trial of spirits by the Scriptures.  
First, try and examine by the coherence, whether that be the very intent and aim of the holy Ghost in the text, for the which it is urged and alleged: For the same words of the Spirit may be misapplyed both to other things and other persons, than the Spirit ever meant or intended therein.  
Secondly, distinguish betwixt times, ages, persons, when, wherein, and to whom this or that word was spoken: For there are many things both said and recorded to be done in the Word, which are only agreeable to those times, to that age of the Church, and to some particular persons, and are not at all appliable to the Church and people of Christ in these times, or to any persons amongst us.  
Thirdly, examine diligently the phrase, and manner of speech, whether it be plain or metaphorical, literal or allegorical; a true history, or a parable only: For many things are spoken in the Word by way of type, figure, allegory, parable, and the like; which if we should apply in the plain and literal sense, would prove strange monstrous lies and contradictions; which God forbidden any man should be so blasphemous, as to impose on the Spirit of truth and wisdom.  
Fourthly, examine diligently what agreement every text of Scripture hath with other, and receive not easily and slightly the seeming sense of any text, without comparing the same with its parallel texts: For many things seem to be positively asserted in some places of the Word of God, which yet are directly contradicted in others; one place therefore is so to be compared with, and interpreted by another, that the one do not obscure or any way cloud the truth of the other.  
Fifthly, examine whether that which we conceive to be the sense of this or that Scripture, be agreeable to those Articles of Christian faith contained in the Apostles Creed; 
2 Tim. 1.13.  that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or form of sound words, in faith, we must hold sast; 
Judas v. 3.  that model of faith once given to the Saints, for which we must contend, and consequently receive no private sense or interpretation of Scripture that is contrary thereunto; 
2 Pet. 1.20.  remembering that no Scripture is of any private interpretation, 
1 Cor. 14.32.  but that even the spirits of the Prophets themselves are subject to the Prophets.  
Sixtly, examine what we conceive to be the sense of the Spirit in the Word, by the rule of that Law written by the finger of God, in two Tables of stone, as a lasting square, according to which to regulate all our actions, and consequently all our conceptions and opinions, from whence our actions flow: The rule of obedience, or, that all perfect rule of Charity, 
Rom. 13.10.  which is the fulfilling of the Law, is an infallible rule of trial of the spirits, whether they be of God or no; Hereby (saith the Apostle) we are sure we know God, if we keep his Commandments; he that saith, I know God, and keepeth not his Commandments, is a liar, and the truth is not in him, 1 Joh. 2.34. 
1 Joh. 2.34.  It is not the Spirit of truth, but the spirit of error, if it oppose, or deny, or any way impede and hinder our obedience to the laws of God: For saith the same Apostle again, He that keepeth his Commandments dwelleth 
1 Joh. 3.24.  in him, and he in him; and hereby we know that he abideth in us, even by that Spirit which he hath given us; even by the spirit of obedience to the Commandments of God: So that even from hence 'tis clear, that both to have the Spirit abiding in us, and the way to know we have him also, and not a false counterfeit lying spirit, is, if thereby we be moved and enabled to keep God's Commandments: This is the very rule our Saviour himself prescribes to examine his own doctrine thereby, 
Joh. 7.17.  Joh. 7.17. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself: And this is the first general rule of trial of the Spirits, even the Word of God.  
§ 43 A second rule, according to which to try the spirits, whether they be of God, or no, is by the fruits of the Spirit; and 'tis the rule our Lord himself hath given us to know them by, 
Matt. 7.15.  Matt. 7.15. Beware of false Prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves: Beware of false Prophets:] for many such are gone out into the world, who in respect of their exterior dress and outward appearance, so plausible are their pretences, so spiritual are their expressions; so much of the language of the Spirit, and scripture phrases flow from them, that you would take them for the true sheep of Christ, and undoubtedly to belong to his fold; and yet for all this, inwardly, really, and truly they are wolves in sheep's clothing, limbs of Satan, deceiving and devouring the souls of the simple. But by their fruits you shall know them] which is confirmed by an apt similitude, v. 16. 
Matt. 7.16,  Do men gather grapes of thorns, or figs of thistles? q. d. No man can be so foolish as to expect this, but every tree, whether it be good or whether it be bad, bringeth forth fruit suitable to its good or bad nature: So, 
17.  every good tree bringeth forth good fruit, and a corrupt tree bringeth forth evil 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, wholesome, sound doctrines, and religious manners: So Menander, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, No man being good in himself produceth evil actions: on the other side, saith Antoninus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. He that will not have a wicked man to commit wickedness, is like unto him that will not have a figtree to bring forth figs: 'Tis then an infallible trial 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.  gentleness, goodness, faith, meekness, 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 ourselves: This therefore must needs be an infallible touchstone 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 essential 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 ways: First, he is the bond of unity betwixt God and God: Secondly, betwixt God and man: and Thirdly, betwixt man and man: therefore called the unity of the Spirit, Eph. 4.3. 
Ephes. 4.3.  The devil on the other side, is of a quite contrary nature; as being the author, fautor, and fomentor of all division: He divides and separates man from God by sinfulness and error; 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 emblem 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 liar; 
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 commandment, 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, rail, revile, etc. for such kind of persons to lay claim to the Spirit, of unity, is a piece of impudent vanity, and a false suggestion, either from their own corrupt erring spirit, or from the spirit of error himself, 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, etc. 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 error; 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 needless to instance in the rest of the fruits of the Spirit, because Love is not only the first and chiefest of them, even the Mistress, or rather the Queen of graces, and by the Apostle extolled above them all, 1 Cor. 13. but also, because 'tis the sum, brief, abridgement, and epitome of all grace: All the fruits of the Spirit are contained in and derived from this one, as streams 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 summed up in this one; therefore is love the fulfilling of the Law, Rom. 13.10. 'Tis the fulfilling of the Law in three respects:  
1. Reductive, in that the whole Law is reducible to this one command of Love; and like Homer's Iliads in a nutshell, the whole volume of the Law is contained in this short precept, 
Mat. 22 37, 39, 40.  Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy neighbour as thyself.  
2. Formaliter, the very essential form of our obedience to the Laws of God, being our love to God: That's the very form, life, soul, spirit of a truly holy and acceptable obedience, both in piety towards God, and charity towards man, when it proceeds from the love we own to God himself, and to our neighbour for God's sake; and therefore is Love also styled the end of the Commandment, 
1 Tim. 1.5.  1 Tim. 1.5. For, finis in moralibus habet rationem formae, the end why we do this or that moral action is the very essential form of the action done.  
3. Effective, obedience is the effect, the issue, the product of our love to God, flowing from it as an effect from the cause; therefore 'tis said as before, 
Joh. 14.23.  If ye love me, ke●p my Commandments.  
Love then is, and needs must be an exact, true, and infallible touchstone or trial of the truth of Spirits, since 'tis the chief, the fountain, the abridgement of all the fruits thereof.  
§ 47 A third rule for the trial of the Spirits, is by the properties of the Spirit of truth, which are observable in the manner of his descension upon the Apostles of Christ, recorded Act. 2.2. 
Act. 2.2.  And suddenly there came a sound from heaven, as of a mighty rushing wind, and it filled all the house where they were sitting.  
This heavenly wind or breath of the Almighty, wherewith all the Apostles were filled, is expressed here to have four properties. 

1. 'Twas Sudden,  
2. Vehement,  
3. From heaven,  
4. It filled the place where they they were sitting.    
All these are the properties of God's Spirit, whose motions and inspirations are,  
First, sudden, and unexpected, neither admitting of any delays nor put offs: For, 
Ambr.  nescit tarda molimina Spi●itus sanctii gratia.  
Secondly, vehement, for the conversion and quite turning over of the soul he blows upon; 
2 Cor. 10.4.  casting down of strong holds, (the fortifications of sin and Satan) and bringing into subjection every thought that exalts itself.  
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 household of faith: 
1 Pet. 2.5.  This heavenly wind never blows, but for the good of God's household; therefore are his people called a spiritual house.  
§ 48 By the two first of these qualities, 'twill be a hard matter to distinguish a false spirit from the Spirit of truth: For as it is ordinary and common to every wind, to be both sudden and vehement; so 'tis common to every spirit also, both true and false; nay, commonly false and feigned spirits are more violent and vehement, and make a greater noise and stir in the world than 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, flies therefore to force and violence, earnest zeal and forwardness to bear up in the minds and good opinions of the world.  
For the trial 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 natural to that wind which blows in the air.  
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 air; 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 itself.  
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 choice of one place only to blow upon, and no other; so that in both these respects it is manifest it was a wind extraordinary, and supernatural.  
And by these two properties we may try and examine, both the truth of our own, 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 fetched 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 household of faith; and to the conservation of peace, and love, and unity amongst Christians, we may then be cofident it is the heavenly wind, the divine breath of the Almighty, the holy Spirit of God that inspires them.  
But if otherwise these motions and opinions that seem religious, be either first grounded upon earthly and worldly respects, have the private aims and intentions, either of ambition, vainglory, and popular applause, as in some, or of worldly profit, benefit, and preferment, as in others; or of hatred, malice, revenge, as in a third sort of men: Or if secondly they tend to divisions, schism, separation, debate, variance, malice, hatred, envy, etc. 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, etc. Then this wind surely comes not from heaven, there is nothing in it but what is either natural, or worse; suggested by the spirit of error: 'Tis either a revelation of flesh and blood, arising out of the caves and hollows of an earthly mind; or else it is inspired and blown from those regions of the air which are the habitation of unclean spirits: 'Tis not defluxus coeli, a divine breath inspired from heaven, but either exhalatio terrae, a terrene exhalation drawn from the hollows of a corrupt heart; or blast from the spiritual powers of the air, a suggestion of Satan.  
The holy Spirit of God, 
4. Gen.  which in the shape of a dove, the emblem of the Spirit of love, 
Matt. 3.16.  descended upon Christ our Lord; and which afterward both visibly and publicly 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 Christ's mystical 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 celestial 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 sorrowful groan under the weight and burden of sin, in every striving and raising of the soul from under that weight, in every elevation of the soul 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 lo, I am with you always 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 sanctify our souls by his grace here, that he may exalt us to his glory in the heavens hereafter; besides those natural and moral means for the attainment of spiritual gifts before remembered, 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 essential parts of divine worship: 

1. Holy Prayer,  
2. The holy Word,  
3. The Holy Sacraments.   The most holy God commanding us nothing but what are the means and ways of our own happiness; viz. the means of grace and sanctification here, as the way to our glorification hereafter: For there is nothing that we poor, frail, mortal dust and ashes can perform, that may any way add, really add to the glory or happiness of the most high, most glorious, and ever blessed God: And in that he lays his commands upon us, and enjoins us several ways of acknowledging our obedience to him, 'tis of his tender care and respect to us-ward, even for our guidance and direction in the ways of our own felicity: The laws of God are no other than the rules of man's perfection, even the sacred paths we must tread to attain the pitch of perfection, whereunto we are created, being enstamped after the blessed image of our Maker: So that the parts of God's service commanded, are to us the means of grace and salvation sincerely obeyed.  
1. § 50 Holy prayer in all the parts and species thereof, is a means to fetch down the holy Spirit of God in his gifts and graces: So saith our Lord positively and clearly, Luk. 11.13. 
Luk. 11.13.  If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give his holy Spirit to them that ask him? And that we might know what is here meant by the Spirit, St. Matthew records the words of our Lord thus, 
Matt. 7.11.  How much more shall your heavenly Father give good things unto them that ask him? [All good things] being comprised under the name of the Spirit, as the fountain from whence they flow: And Joh. 14.14. 
Joh. 14.14.  If ye shall ask any thing in my name, I will do it; and presently after he promiseth, as the sum of all that they could ask for, I will pray the Father, and he shall give you another Comforter, even the Spirit of truth, etc. God is in himself the fountain of all perfection; every good and every perfect gift, every divine, celestial, soul-sanctifying grace is in God, as the original, prototype, and grand examplar; as the root from whence the sap of every grace, as the Sun from whence the beam of every gift for illumination is derived unto us; from the holy heavens they must come, 
Jam. 1.17.  for there is their perfect seat and habitation; as the Wise man confesseth, 
Wisd. 9  when he petitioned the God of heaven for the wisdom of the Spirit: And the same means must we use to fetch down both wisdom and the rest of the graces of the Spirit, even by prayer, commanded Jam. 1.5. Prayer is the blessed mean that unites God and man, brings heaven and earth together: 'Tis that golden chain (saith Basil) that ties the gracious ears of God to the hearts and tongues of men: 'Tis the hand which reaches from earth to heaven, and takes forth every good thing out of the Lords treasury: Therefore 'tis said, 
Matt. 7.7.  Matt. 7.7. Ask and ye shall receive, seek and ye shall find, knock and it shall be opened unto you; so that 'tis also the ring or hammer wherewithal we knock at the gates of heaven, and beg a blessing from the great Lord that dwelleth there: Nay, it is the key of heaven, saith Aug. which opens unto us those everlasting doors of glory: 'Tis the blessed engine wherewithal we storm the heavenly Jerusalem, and (as it were) by force and violence make our entrance into the holy City, which is full of wealth and never fading treasures. The Kingdom of heaven (saith our Lord) suffers violence, 
Mat. 11.12.  and the violent take it by force: fervent importunate prayers being the scaling ladders; represented by Jacob's ladder, which being set upon the earth, 
Gen. 28.  the top thereof reacheth to the heavens; our several prayers upon all occasions, wants, and importunities, are as it were the several rounds of this celestial ladder, whereupon the desires and affections of our souls ascend from earth to heaven; and leaving these frail earthly tabernacles of clay, make their way unto the most high God which sits in the heavens. Or it may be represented by that fiery chariot of Elijah, 
2 King. 2.11.  wherein he was wrapped from earth to heaven, for so by fervent prayers and devotions are the souls of holy and religious men; they are thereby enwrapped and mount from the earth to have their conversation in heaven with God on high; whence they again descend enriched with celestial blessings, or with the Spirit of God. This is also further proved by the example of the Apostles, who after they had prayed, the holy Ghost descended on them, Act. 4.31. And when they had prayed, the place was shaken where they assembled together; and they were all filled with the holy Ghost, and they spoke the Word of God with boldness.  
§ 51 The holy Word of God in general, but the Gospel of Christ in special, in the preaching, or reading, hearing and understanding thereof, is an effectual means for the obtaining of the Spirit; for all scripture is given by inspiration; 
2 Tim. 3.16.  they are the very dictates, the breathe of the Spirit upon the souls of men, and are therefore profitable for doctrine, or to teach the truth; for reproof, to convince which is false and erroneous; for correction of the negligent and delinquent, and for instruction in righteousness to the proficient: 
Gloss. Lyra.  That the man of God, he who is ordained to divine offices, as Timothy was, may be to that end perfected and thoroughly furnished to every good work, 2 Tim. 3.16. And of the Scriptures in the verse before 'tis said, they are sufficient to make us wise to salvation, viz. being spiritually understood, saith the Interp. Gloss. That they are the means both of our illumination and sanctification, which are the ends of the Spirit, is clear from the prayer of our Lord, 
Joh. 17.17.  Joh. 17.17. Sanctify them with thy truth, thy Word is truth: The Word of God is the Word of truth for our illumination, and the Word of grace for our sanctification; and this prayer of our Lord was granted, saith Lyra, in behalf of his Apostles, when the holy Spirit descended on them at the feast of Pentecost: Regeneration, which is the same with sanctification, and to be born of God, and to be born of the Spirit, is ascribed to the Word of God, as the conveyance of the Spirit in this respect; or as the means of our new birth. Jam. 1.18. 
Jam. 1.18. Joh. 1.17.  Of his own will begat he us, by the Word of truth. And Joh. 1.17. The Law was given by Moses, but grace and truth came by Jesus Christ: Now, what else are the gifts of the Spirit, or at least, whereunto do they tend, but to the clear understanding of the truth of God revealed by Jesus Christ, which revelations are the sum of his Gospel? & what else are the graces of God's Spirit, but accumulative, an obedience to this truth, even an obedience to the Gospel of Christ? 
1 Cor. 1.24.  Hence it is termed 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 minds of men, is the conveyance of the Spirit thereinto: An example whereof, see Act. 10.44. 
Act. 10.44.  Whilst Peter yet spoke these words, the words of the Gospel, the holy Ghost fell on them all that heard the Word.  
§ 52 The Holy Sacraments, both Baptism and the Supper of the Lord, are effectual means also for the conveyance of the holy Spirit: 'Tis promised upon our Baptism, with repentance, Act. 2.38. Repent and be baptised 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 baptism 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 Baptism not only 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 celestial Kingdom. 
Joh. 3.5.  Joh. 3.5. Except a man be born again of water and the holy Ghost he cannot enter into the Kingdom 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 baptised into one body, and are all made to drink of one Spirit; where we have the Spirit joined with Baptism, 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 blood 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 gross, carnal, and corporal sense of the Romanists: Hence Christ is termed by the Apostle, a spiritual m●at, and a spiritual drink, 1 Cor. 10.3, 
1 Cor. 10.3, 4.  4. And they did all eat that same spiritual meat, and did all drink of the same spiritual drink; for they drank of the spiritual rock that followed them, and that rock was Christ: A spiritual meat and a spiritual drink Christ was to the Israelites of old, in those sacramental 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 administered, and rightly received, are spiritual food indeed; for we eat and drink the very Spirit of Christ therewithal; that is, are made partakers of his gifts and graces.  
§ 53 But how comes it to pass then, that these blessed means of grace, these conveyances of the Spirit are so often ineffectual? Many men do daily pray, often hear and read the Word of God, have been engrafted into the body of Christ by Baptism, and many times receive the blessed Eucharist, and yet little or no news do they hear of the Spirit, very little stir of the heart, few good motions do they feel within, they are never the better, nor a whit the more enriched, either with spiritual gifts or graces, for the use of these means: The cause whereof is the hardness of man's heart, which receives not the impressions of the Spirit; the corruption of man's nature, which quenches the sacred fires of Piety and Charity, before they be well enkindled in the soul; the exorbitant and unruly lusts of the flesh, and of the world, which resist the good motions, lustings, and strive 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 kinds of fruits cannot grow both in one heart, but the one will choke, 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 patient 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 less perspicable and pliable to the impressions of the Spirit, accordingly so are his workings and inspirations upon the heart.  
The holy Spirit is compared in Scripture to water, 
Joh. 7.38, 39  and as the water is of a diffusive nature, and knows no bounds but as 'tis limited by the channel or vessel that holds it; so the Spirit is in himself of a spreading quality, and is only straitened by the narrowness 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 Ministry, we preach abundance of grace unto you; but you are straitened in your own bowels, through the hardness 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 God's Spirit will not take root amongst the thorns of impiety: therefore saith the Lord, 
Jer. 4.4.  Jer. 4.4. Break up the fallow ground of your hearts, and sow not amongst thorns, be circumcised to the Lord, and take away the foreskin of your hearts, (that is) hardness of your hearts, Deut. 10.16. 
Deut. 10.16.  called 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 sinful body of the flesh, meaning the sinful crop of fleshly lusts, which infested and infect the soul, of these the soul must be disarrayed and devested by repentance and mortification; 
Rom. 8.13, 14  Romans 8.13, 14. If ye live after the flesh, etc. The coherence of which verses imply, before we can be led by the Spirit of God, we must mortify the deeds of the flesh, before she can be clothed with the splendid garments of the Spirit of grace. In vain is it to pray unto God for any spiritual grace or mercy while we continue in our sins, for God heareth not sinners, Joh. 9.31. In vain to hear or read the Gospel of grace, 
Eph. 6.15  except our feet be shod with the preparation of repentance, whereby we forsake our sins. Therefore before the Gospel itself was published, this was first proclaimed both by Christ and his forerunner, Repent, 
Mat. 3.2. & 4.17. 1 Cor. 11.28.  for the kingdom of God is at hand: In vain to participate of those mysteries of our salvation, the body and blood of our Lord, till first by self-examination we have cast out the venom of our sinful do by repentance and steadfast purposes of amendment. In a word, it is our sins unrepented that make void and ineffectual 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 poison the blessed nature of life; so that all the conveyances of the Spirit are barren and unfruitful whilst they reflect upon hardened and impenitent hearts. See therefore repentance enjoined 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, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revel, etc. When these, all of these sinful 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 faithful 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 rejoice 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.   

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