THE HOLY GHOST ON THE BENCH, OTHER SPIRITS AT THE BAR: Or the Judgement of the Holy Spirit of God upon the Spirits of the Times.  
Recorded in Holy Writ.  
And Reported by Richard Hollinworth, Mancuniens:  
London, Printed by J. M. for Luke Fawn, and are to be sold at his Shop, at the Sign of the Parrot in Pauls-Churchyard, 1656.   

To the Reader.  
Gentle Reader,  
IF thou be'st Pious and Prudent, and lovest God's truth, and the Church's Purity and Peace. This plain Piece will not be unacceptable to thee; The Subject is seasonable, and suitable enough; and I have endeavoured to handle it (so far as I meddle with it) solidly, satisfactorily, and also succictly, omitting Illustrations Illations; yea and Applications also, that thou mightest have much fruit in a few small Leaves, and not read long for a little; If the Doctrine be sound, I shall leave thee to make the use. My desire and design is the suppression of sin and wickedness and whereas wickedness (according as one or other of the three enemies of our salvation is predominant) is either fleshly, as Adultery, Fornication, Gluttony, Drunkenness. Or worldly, as Covetousness, injustice, oppression, extortion. Or Devilish, as Schism, Heresy, Blasphemy, Contempt of Magistracy, Ministry and other Ordinances of God; The first of which was too much indulged in former times; and the third (to say nothing of the second) is as much indulged in these times; I am not now to fight against flesh and blood, but against the spiritual evils of the times, which are both sins and judgements, and show both man's wickedness and God's wrath, and are (to say no more) as leavening, Matt. 16.6.11, 12. Gal. 5.9. Antichristian, 1 joh. 2.22. and 4.3. and 2 Ep. joh. v. 7. Sathanical, joh. 8.44. 1 King. 22.22. 1 Tim. 4.1, 2. Act. 13.10. 2 Tim. 3.8. as profaneness is, though now more practised, Preached and pleaded for then formerly: I am not able to encounter with them myself alone, when these enemies come in like a flood the Spirit of the Lord shall lift up a Standard against them; I desire not to speak any thing myself, but to hear what the Spirit saith unto the Churches; and to report what judgement he gives as he hath left it on Record in holy Scripture, in which are written the great things of the Law, and the gracious, glorious things of the Gospel: O let them not be accounted a small thing: The ensuing Tract doth represent that the holy Ghost doth (as it were) cite or summon and cause several spirits to be apprehended and brought to Trial; and that he sets down certain distinctive Signs and Symptoms of the Spirit of God, and other Spirits. And Lastly, That he doth examine and determine some particular cases brought before him concerning the Spirit of Prayer, the Spirit of Prophecy, the witnesing Spirit the Ministerial and Anti-ministerial Spirit: And when this Treatise hath made this representation, it gives up the Ghost.  
It hath been my hearts desire and Prayer, that I might represent these judicial proceed aright; It is my hearts desire and prayer, that thou mayest receive them aright, And that the high and holy Spirit of God may be with thy Spirit, and with the Spirits of all Saints; and particularly with the spirit of him who is the least of all Saints,  
Manchester, March, 1. 1655/ 6 R. H.   

An Epistle.  
Good Reader,  
I Cannot conceal the contentment that I took in this little, but judicious Treatise, when it was brought to me for perusal; The communications of God's Spirit are made matter of scorn by some, and by others a mere pretence; what more usual now, then for fanatical persons to pretend to a peculiarity of the Spirit; as the filthy Gnostics, in the primitive times, gave out that all others were carnal, they only were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, spiritual men, as having a special presence of the Spirit in them: Vide Iraeneum, Lib. 5. to adversus heresis, cap. 11. & passim alibi; and therefore their pride is supposed to be taxed by the Apostle Judas, vers. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sensual, not having the Spirit; that is, by their brutish practices they plainly shown, they had least of that Spirit to which they did pretend: Tertullian when he turned Montanist, wrote a Book Adversus Psychicos, against the carnal or animal men, intending thereby the Orthodox: But this is not all, how often do such kind of persons father the Brats of their own carnal hearts, upon the Holy Ghost? and entitle the suggestions of the Devil that evil spirit, to the impulsions of that holy Spirit of promise, by whom we are sealed to the day of Redemption: Therefore it much concerneth the Ministers of the Gospel, to vindicate the honour of God, and to put people upon trying the Spirits, and in a matter of such concernment to give them the best light they can: You will bear with me a little in my folly (for such I account it to be, to acquaint the world with the course of my private Ministry) and indeed bear with me, 2 Cor. 11.1. whilst I tell you that considering the necessity of the present times, wherein some deny the Personality and Godhead of the Spirit; others sergeant his Presence and Operations; and many mishapen and monstruous conceits, are obtruded upon the world concerning both: I thought I could not better serve the present truth, and accomplish the ends of my Ministry, than by clearing up the whole Doctrine of the Spirit, as touching his Godhead and Personality; His Effusion first, upon Christ as the Head, sensibly at his Baptism, Mat. 3. On the Apostles as the chief Agents and Factors for his Kingdom on the day of Penticost, Act. 2. Then upon all Beleivers, till his second coming, especially on the Ministers of the Gospel, who are ordinarily presumed to have a more plentiful measure of the Spirit, according to that place which they sustain in the body: Next, my work was to state the manner of his Presence, the quality of his Operations, in Enlightening, Sanctifying, Witnessing, Comforting, Strengthening, Quickening, awakening, thoughts of, and desires after, our blessedness in Heaven; more especially the influence of the Spirit upon the duties of Prayer and Preaching: And after all this, I took occasion to speak of resisting, grieving and quenching the Spirit on the one side, and of gratifying and glorifying the Spirit on the other, in all which discourses I mainly intended a Direction to Christians to guide them in the trial of Spirits: and whilst I was considering of making this work more publicly useful, how happily am I prevented by the pains of this Godly, Learned and judicious Author, who hath treated of the same things, almost in the same Method; and that in such a succinct and strengthy way, that if thou complain of any thing, it will be of want of Words not of Matter, so Much being spoken in so Little a compass; for my part I cannot but profess my joy, That the Lord hath inclined the heart of such an able person to such an Argument. Now this good Lord bless his Labours to thine Use, I am  
Thine in all Christian Service Tho. Manton.   

The Contents.  

CHAP. I. OF Trial of Spirits in general. Folio. 1  
CHAP. II. Of the Properties of the Spirit of God, with the vindication of them from common mistakes. Folio. 13  
CHAP. III. Of four other Qualifications of the Spirit of God, and the vindication of them. Folio. 23  
CHAP. FOUR Containing two other Properties of the Spirit of God. Folio. 31  
CHAP. V Of the Spirit of Prayer and Supplication: Showing how he doth assist in Prayer. Folio. 40  
CHAP. VI Of the difference between the Spirit of Grace and Supplication, and the common gift of Prayer. Folio. 50  
CHAP. VII. Of the Spirit of Prophecy, mentioned, Act. 2.17, 18. Folio. 57  
CHAP. VIII. Of the witnessing Spirit, mentioned, Rom. 8.16. Folio. 73  
CHAP. IX. Of the continuance of the Ministerial Spirit and Office in all ages, on Isa. 66.21. Folio. 86  
CHAP. X. Of the Spirit of Corah, and his gainsaying on Judas, vers. 11. Folio. 106    

ERRATA.  
PAge 2. l. 8. for permission read commission, l. 10. for commission r. permission, p. 3. l. 2. for shows r. would show, l. 16. for spirit of r. spirits of p. 5. l. 3. for into r. unto p. 9 l. 1. for Templars r. Temples p. 12. l. 15. for thy r. the p. 13. l. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 15. l. 6. for unsuitable to good r. unsuitably, to do good p. 16. l. 12. for Uzzah's r. Uzziahs P. 17. l. 1. for the Apostles pray r. the Apostle prays l. 6. for there are r. there are p. 19 l. 3. for inconstancy r. incontinency p. 26. l. 12. for fleight r. sleight p. 22. l. ult for first r. fifth p. 29. l. 16. for bot r. not for ●n r. an p. 49. l. 8. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, p. 62. l. 17. for certain 〈◊〉 certainly l. ult. for gelist, came r. gelist come p. 64. l. 1. for bouted r. 〈…〉.   

CHAP. I. Of Trial of Spirits in the general.  
THere are evil Spirits as well as good; reprobate Angels which did not abide in the truth, as well as Elect Angels, which were confirmed in grace and truth; The Scripture mentions a Spirit of the world, 1 Cor. 2.12. a man's own spirit, Ezek. 13.3. a perverse spirit, Isa. 19.2. a spirit of Divination, a spirit of Antichrist, a spirit of error and giddiness, as well as a spirit of truth, of Faith, of Love, of Meekness: as Satan sets up false gods, in opposition to the true and living God, and false Christ's, in opposition to the true Christ; so he also sets up lying spirits, in opposition of the true Spirit; false Apostles, false Prophets, false Ministers, in opposition of the true and faithful Ministers of Christ. And the worse sort of Spirits are abroad, Satan walks up and down, too and fro in the earth. Many false Prophets are gone out into the world; they have from God a kind of permission, though no approbation, 1 King. 22.22. and from men, too much commission and connivance: and this comes to pass by the wise and gracious ordering of God: Partly for the punishment, both of Ministers, which have too much complied with the Sins, Errors, and Schisms of the times; and of Professors, which have loathed Manna, grown wanton and weary of the most holy and wholesome truths, and desirous of Novelties: And partly for the probation and trial of the truly, sincere and sound Pastors and People, Deut. 13.1.2. 1 Cor. 11.19. As joseph's chastity was tried by his strong temptations to uncleanness, Gen. 39 or possibly God shows us the misery and mischief of toleration, under which (as we plainly see) whatsoever is dear and precious in the eyes of God and his People, is basely profaned and abused: It is therefore necessary, that we should try the Spirit, Indeed it is not easy to discern the difference of Spirits; a bodily blemish, as defect of an eye, an arm, or hand, is discernible by every child, or fool; but a defect in the Intellectuals, is less discernible; and spiritual deceits are spun with the finest thread, and least of all discoverable or confutable; yet it is dangerous not to discern them: The spirit of some Herbs are as hurtful, as others are healthful: The House and Home of good Spirits, is Heaven, of bad ones Hell; each of them labour to conduct men to the respective places from whence themselves do come. Adam and Eve not discerning Satan in the Serpent, plunged both their persons and posterity, into a world of woe and misery, and many of their posterity are in like manner cheated into Hell, 2 Pet. 2.1, 2, 3.  
The Persons that are to try, are the Church of God; the Catholic and particular Churches, Pastors, Governors, and every Christian; Those that are truly Regenerate, have in measure the Spirit of God, and them God will keep that either they shall not err foully, or not finally; And those that have only the common gift of the Spirit, may thereby be enabled sound, (though not sanctifyingly, or savingly) to discern and discover errors. Trial is in order to passing judgement; and though private Christians have not the judgement of decision; yet they have, and are to use the judgement of private practical discretion, that their faith may not be implicit and blind, resting only upon men, But alas, what ever right or liberty all Christians have, sundry of them have no ability of trying spirits, at least not in all cases; as Infants in age, Ideots, and those that are weak in the faith, which are indeed to be cherished and received, but not into doubtful disputations, Rom. 14.1. Castles cannot be built in the Air; Foundations must be laid, and Walls built, before the Roof can be laid, or Pinnacle set up: Some have need of milk, and not of strong meat, being unskilful in the word of righteousness, Heb. 5.12, 13. Oh that they would learn the first principles of the Oracles of God, and build themselves in their holy faith upon firm Foundations, which through God's wisdom and goodness, are more plain and easy, before they exercise themselves in matters too hard and high for them, Psal. 131.1.  
The Spirits that are to be tried, are those Spirits that we have need and occasion, as well as ability, to try: All Spirits need not trying, either because their folly and falsehood is manifest to all men at the first sight: Those that Preach other Gospels are to be accursed, Gal. 1.7.8. They are neither to be entertained in our house, nor saluted by the way, 2 joh. 10. When Cerinthus was in the Bath, john disputed not with him, but leapt out from him: Get thee behind me Satan, is good in this case. Or because they have been duly tried already; there is a time of trying, and but a time; and then there is a time of holding fast that which upon trial we find good, and abstaining from all appearance of evil, 1 Thes. 5.21. The Beraeans having by searching the Scriptures, found that Paul's Doctrine was sound: And the Church of Ephesus having tried the false Apostles and found them liars, need not try the same Persons and Doctrines over again, Acts 17. Rev. 2. Also some Spirits lie not in our way, and we are not to go out of God's way, to find out matters of trial; for than we should needlessly rush into many temptations, and spend all the days of our short life, in enquierie and examination of the several dreams and dotages of Pagans, Turks, Jews, Papists, Heretics and Schsmaticks of several sorts, instead of growing in grace and the knowledge of Christ Crucified, and abounding in the fruits of righteousness.  
Trial necessarily supposeth some Rule by which the Trial must be made, and no righter or surer Rule imaginable than the Word of God; and if they speak not according to this Word, it is because there is no light in them, Isai. 8.20. whatsoever they boast of light in them, their light is darkness: this is the Rule and Square of our walking, Gal. 6.16. and must judge us at the last day, joh. 12.48. Rev. 20, 12. God the Author of the holy Scripture, is the Supreme Lawgiver and Judge, the Maker and Expounder of the Law, Isai. 33.22. Jam. 4.12. This holy men writ, being inspired by the Holy, Eternal, Infallible Spirit, 2 Pet. 1. ult. and and none knows the mind of God, better than the Spirit of God, 1 Cor. 2.11. To the Spirit speaking in Scripture, all created spirits are to be subject: Paul's Doctrine (though an Apostle) was tried by this Rule, Act. 17.11. Though the Scripture cannot do all the parts of a Judge, because it neither speaketh with the voice of a man, nor doth it, or can it, examine or determine matters of fact; as whether Arius denied the Godhead of Christ, or no? yet it is said to speak, joh. 7.42. and doth judge controversies, as a Writing, Hos. 8.12. a man's Will and Testament, Heb. 9.15. a Chartey, a Letter, a Law doth speak, and we may understand a man's mind by his writing, as well as if we heard him speak, and may better preserve, yea more and longer ponder upon a writing, then upon words only.  
I shall add this hereunto, by way of Caution, That when I speak of the Spirits being, or dwelling in a Saint: I mean not an essential or personal in-being or indwelling of the Spirit, as he is God, or the third Person of the Holy Trinity: God is said to dwell in us, 2 Cor. 6.16. and we are the Templars and Habitations of God 1 Cor. 3.16, 17. and Christ is not only given for us, but to us, Isa. 9 6. comes in to us, Rev. 3.20. is in us, joh. 17.23. liveth in us, Gal. 2.20. dwelleth in our hearts, Ephes. 3.16, 17. as well as the holy Spirit of God: Yet me thinks it is strange, to say that the Father, Son, and Holy Ghost, do dwell personally in the Saints; for whereas each Person is both indivisible and omnipresent; this seems both to divide and limit them, to say, that any of them is personally here, or there, in Peter, Paul, or other Saints, and not in intermediate places; and there is a generation of men, now a days, that upon this account, would confound and and equalise the Creator and creature; the Eternal God, Father, Son and Spirit, with mortal (yea miserable) men. If the evil Spirit, though finite and limited, may act and rule in the children of disobedience, 1 joh. 4.4. Eph. 2.2. and may be said to keep the house, Luk. 11.21. though he do not inhabit personally in them; much more may the Infinite and Eternal Spirit, without such personal inhabitation, act and rule in Believers. Besides this Scripture phrase of in-being and indwelling, doth import only inwardness, mere relation and close union, joh. 17.22, 23. Hence God is said to be in Christ, as well as Christ in God, joh. 17.21. and Saints are as well said to be in, and to dwell in Christ, Rom. 8.1. joh. 6.56. and to be in the Spirit, Rom. 8.9. As Christ or the holy Spirit are said to be, or dwell in them; and therefore this phrase doth no more evince personal inhabitation, on the one side then one the other. It may be granted, that the Spirit of God being the last of all the three Persons, in order both of subsisting and working, doth come lower and nearer to us, and more immediately close with our spirits, than the Father or the Son; for what the Father or the Son do act andinfluence upon the soul, is mediately by the holy Ghost; and God by the Spirit on his part, doth take hold on us, Ezek. 11.19. and we are the Habitations of God through the Spirit, Ephes. 2.21, 22. as we by faith on our part lay hold on Christ, joh. 1.12. And he dwelleth in our hearts by faith, Eph. 3.17. and it must of necessity be granted, that the Spirit by a Metonymy, may be said to dwell in us, when we dwell in love, 1 joh. 4.16. and the truth dwelleth in us, 2 Ep. joh. v. 2. When we partake of his Gifts and Graces, though these be not the Spirit itself; for the Scripture doth manifestly distinguish them from it, saying there are diversities of Gifts, and but one spirit; and that these are but the Gifts, Fruits, and operations of that one spirit, 1 Cor. 12.4. to 14. Gal. 5.22. as when we say the Sun comes into an house, we mean not the body of the Sun (for that abides in its own Orb) but the Beams of it; so the Apostle makes the Word of Christ dwelling in us, richly in all wisdom, teaching and admonishing one another in Psalms, etc. to be the same with being filled with the spirit, Col. 3.16. with Eph. 5.18, 19 Yea even Bezaleel, because God had made him a good workman in blue Purple, etc. is said to be filled with the Spirit of God, Ex. 31.2, 3, 4, 5. And there is a stronger and higher reason why a good Christian, because of such gracious impressions of God's Spirit on his soul, should be said to be filled with the Spirit. Lastly, it is not to be denied, but there are several actings of the Spirit, in, on, and with thy soul, distinct from, yea and subsequent to his working of grace in it, viz. those Acts whereby he doth support, assist, cooperate and comfort, bear witness with our spirits, and seal to the day of Redemption, Rom. 8.16. Eph. 1.13. and 4.30. which notwithstanding, come short of proving the Spirits personal In-being, or Indwelling in us, as hath been showed.   

CHAP. II. Of the Properties of the Spirit of God, with the vindication of them from common mistakes.  
THe First unquestionable Property of the Spirit of God is, that it is good, Psal. 143.10. not only Metaphysically, (so the Devils are good, because they are beings) but morally: He is the Holy Ghost, or Spirit; the Spirit of holiness, Rom. 1.4. and his Motions are good and holy and never evil; but Satan is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wicked one, wickedness, spiritual wickednesses, Eph. 6.12. the evil spirit; his temptations are evil, and to evil, being a spirit of whoredoms, an unclean spirit, Hos. 4.12. he tempteth to murder, and lying, john. 8.44. to Sacrilege, Act. 5.2. Covetousness and Treason, joh. 13.2.  
Object. But this or that spirit moveth to good Duties, to abhor pride in Apparel, to renounce the world, etc.  
Answ. Though the good Spirit of God doth never tempt to evil; yet the evil spirit sometimes persuades to that which is good, and so he transforms himself into an Angel of light, and his Ministers, as the Ministers of righteousness; appearing and pleading for righteousness, 2 Cor. 11.14. but Satan doth never move to good, as it is good (though by accident it may be materially good) but as some sin or evil cleaves to it; his main design is to promote evil, and he moveth to good duties, but obiter, that he might more easily deceive, and be less suspected; the bait is good for the fish; but the Fisher aims at the catching and killing of the fish, not at the feeding of them; and therefore there is an hook in it; so doth Satan in this case, James 1.14.  
Quest. How may I know when it is the evil spirit that moveth me to that which is good?  
Answ. 1. When we are moved to do holy Duties unsuitable to good things, in a bad manner, without care or conscience, viz. in pride, as David numbered the people (a thing in some cases lawful and necessary) 1 Chron. 21.1. or in hypocrisy, so the Pharasees fasted, prayed, and gave Alms, Matth. 6. with opinion of merit, Gal. 5.2.4.5.8. or for a pretence for the covering of our wicked intentions, Matth. 23.14.23. so Herod, Matth. 2.7.8. So to Pray, or Preach carelessly, to come to the Lords Supper unpreparedly, and unworthily, 1 Cor. 11.27. for Satan knows that not only the ploughing of the wicked is sin, Prov. 21.4. But also their Praying, Prophesying, and their Service of God, their Sacrifice to God, is abominable, Prov. 28.9. and that a curse belongs to them that do the works of God negligently, Jerem. 48.10. much more if they do it profanely; And Satan would have us by this means, to go away with a curse instead of a blessing.  
Secondly, when we are moved to do good Extravagantly, without call or commission: so Corah and Dathan offered incense, Numb. 16. Such was saul's sacrisicing; Uzzah's staying the Ark, (though his intention was very good) Uzzah's offering incense: God is the God of order; the evil Spirit causeth tumult, disorder, distraction, confusion, 1 Cor. 14.33. God hath appointed Orders in his Church, first Apostles, etc. 1 Cor. 12.28. Eph. 4.11. His Canon is, Let all things be done in order, 1 Cor. 14.40. For the Church is an Army with Banners, in Military Rank and File; women are appointed to keep silence in the Churches; and the Spirits of the Prophets are to be subject to the Prophets; and every one ought to abide in his own Place and Calling, 1 Cor. 7.20.24. And the Apostles pray (a very needful and useful prayer) that they may be delivered from absurd men; or men out of their places, 2 Thes. 3.1, 2.  
Thirdly, When we are moved to do good unseasonably, viz. when there are other Duties, either in themselves greater, or more incumbent on us at that time, then that which we are moved to; such isour considering our worldly occasions (at other times lawful and fit) upon the Lord's Day, Amos. 8.5. Isa. 58.13. So private Duties and Exercises, in time of Public Ordinances; for God loves the Gates of Zion; the more Solemn and Public Assemblies of his People more than all the private dwellings of Jacob, Psal. 87.2. So impertinent thoughts (though otherwise holy and good) which do hinder our praying, hearing, serving of God; that we cannot pray or hear, etc. as we ought, with all our might, Eccles. 9.10. so that expression of Peter's love and affection to Jesus Christ, was unseasonable, and savoured more of man then of God, of Satan then of a Saint, Matth. 16.21, 22, 23. There is a time for all things; mis-timing of our Duties, doth turn them to sin: Satan would make Gods ways to interfere, and would have one duty to shoulder out another; if he cannot hinder every duty, he will hinder opus Diei, the present duty: but the good man brings forth fruit in due season, Psal. 1.3. and every thing is beautiful in its season, Eccles. 3.11.  
Fourthly, When we are moved to do good things unmeasureably, when a Christian, especially a young Convert, will be doing, Satan will have him over do: It was the duty of the incestuous person, to be sorrowful, 1 Cor. 5.2. but there was danger, lest Satan should swallow him up with over much sorrow, 2 Cor. 2.10. It was a duty to keep the Sabbath, but the Pharasees over-kept it, Mat. 12.1, 2. the Eutichae were to pray, but they would be always praying; It is a duty for married persons to forbear the use of the marriage Bed, for a time, but not too long, lest Satan should tempt them for their inconstancy, 1 Cor. 7.5. Then also are duties unmeasurable, or at least unseasonable, when they are prejudicial to our healths, Hos. 6.6. God will have mercy, not sacrifice; or do occasion us to neglect the duties of our particular callings or relations, 2 Thes. 3.11. We cannot indeed exceed in our love to God, modus diligendi Deum est sine modo; but we may exceed in external expressions of love or service, and this excess is Satan's policy, that he might weary out the spirits of men, ride them off their legs, and beget both in them and others, hard thoughts of Religion, and draw them from this excess in holy performances, to an utter neglect of them.  
The second unquestionable Property of the Spirit of God, is Truth, 1 joh. 5.6. It is the Spirit of truth, joh. 16.13. as Christ is Truth, joh. 14.6. as goodness is a conformity to Gods Will, so Truth is a conformity to his Understanding; all truths below, are but Copies of that Original and Eternal Truth that is above; God always speaks truth, and neverlies, he cannot lie, nor deceive, or be deceived, It is impossible for God to lie, Heb. 6. This Spirit leads not only to the truth; but into it, into all truth: But the evil spirit is a liar, joh. 8.44. a lying spirit, 1 King. 22.22. A seducing spirit, speaking lies in hypocrisy, 1 Tim. 4.1, 2. As truth is the Son of God, so lying is the Daughter of the Devil; Satan lied to the first Adam, Gen. 3.5. and to the second Adam, Luk. 4.6. and still he raises open, outward, scandalous, lying reports of holy Ministers, and other men, or else inward false surmises and suspicions.  
Object. But this or that spirit doth speak truth, viz. that we should repent, fear the living God, and that there are false. Teachers and Seducers abroad, of whom we must beware, or the like; therefore this is the good Spirit of God.  
Answ. Though it be true, that what soever Spirit doth lie, is not the Spirit of God, yet it is not true that every spirit which speaks any truth is therefore the Spirit of God: Satan doth sometimes attest the highest and holiest truths, viz. That Fesus is the Son of God, that the Apostles are the Servants of God, which show the way of Salvation, Act. 16.17. but our Saviour silenceth them, and would not suffer them to speak, though they spoke truths, Mark 1.34. Act. 16.18. The difference therefore between Satan's speaking truth, and God's Spirit speaking truth, is this.  

1. If Satan speaks truth, he speaketh not of his own; a lie only is his own, joh. 8.44. he doth but borrow truths, or rather steal them from from the Scriptures, the Ministers or people of God, Fer. 23.30.  
2. When Satan speaks truth, he usually misapplies it, as jobs Friends did many precious truths.  
3. He never speaks truth in the love, or for the advantage of it; but to be a pretence, shadow and introduction to a lie: If Error should appear in her own shape, she would be very horrid and deformed, therefore she puts on her, the Mantle of Truth, or gets some truth usually to bear her company.    

CHAP. III. Of four other Qualifications of the Spirit of God, and the vindication of them.  
A Third Property of the Spirit of God, is Light, he is the Spirit of Light, of Wisdom and Knowledge, Isa. 11.2. of Revelation in the knowledge of Christ, Eph. 1.17. As God is light, and Christ is light, a Sun, a bright Morning Star; the Spirit is compared to fire, Act. 2. 1 Thes. 5. Heavenly fire which gives light as well as heat; but Hell-fire is hot and dark: Satan is that Prince of darkness, the Ruler of the darkness of this world; which darkens and blinds the minds of them that believe not, 2 Cor. 4.4.  
Object. But doth not the evil Spirit bring also a light with it?  
Answ Satan doth indeed transform himself into an Angel of light, 2 Cor. 11.14. especially in times, and amongst persons pretending to much light, and abounding in all utterance and knowledge, 1 Cor. 1.5. And therefore we are to understand that the Light of the Spirit of God, is to argue or convince the world of sin, of righteousness, of judgement. joh. 16.8. Eph. 5.12, 13. to show us (as the Angel did, Dan. 10.21.) that which is noted in the Scripture of truth, to explain the glorious Mysteries of the Gospel, and Godliness, that we may discern them in a spiritual manner, which a natural man cannot do, 1 Cor. 2.10, 11. to show us that by Sun-light, which reason can either not see at all, or but as it were by Moonlight.  
The Gospel is an everlasting Gospel, Rev. 14.6. and the Spirit bids us contend for the faith once delivered to the Saints, not always in delivering: This Light is a Light of the same nature with the light held forth in the Word, Psal. 119.105. the Word is a Lantorn, a dark Lantorn (say some) without the Spirit; but I am sure that Spirit is a going fire, a deluding spirit that carries not, but contemns and confounds this Lantern, and there is no light in them, Isa. 8.20. The light that is in them is darkness, and how great is that darkness, Mat. 6.23. God's people are led by the Spirit, when they are led by the word inspired by the Spirit, 2 Pet. 1. ult. and they are taught by God, when taught by his Book: No Spirit of Christ doth abstract any man's faith from the Word of God, which is indeed the word of faith, Rom. 10.8. Spiritual knowledge doth not exclude, but contain in it the literal knowledge, though the literal knowledge may be without the spiritual; yet the spiritual knowledge of God's Word is not without the literal: We are not warranted to expect, or trust to Enthusiasm's, or praeter-scriptural, much less contra-scriptural Revelations; as they which had Moses and the Prophets, the Books of Moses and the Prophets, and those that sat in Moses Chair, were not to expect guidance from revived returning Ghosts, but to hear Moses and the Prophets, Luk. 16.29. Mat. 23.2, 3. so we, which besides Moses and the Prophets have also Christ and his Apostles, and have the Canon of the holy Scriptures perfected, have much less reason to expect Revelations, and to slight the holy Scriptures; but may, and aught to build on the foundations of the Prophets of the old Testament, and the Apostles of the new, Eph. 2.21. That light which contradicts old Articles of faith, and coins new ones; that Canonizeth new Scriptures, or preacheth new Gospels, yea the very questioning of, Carping, or Cavilling against known, received Truths, is of Satan, Gen. 3.1.5. And he that preacheth another Gospel, though he seem wise as an Angel, and have the Tongue of an Angel, and seem as holy and zealous as the Angels, is to be accursed, Gal. 1.7, 8, 9  
The fourth Property of the true Spirit of God is Lowliness, and indeed, the more light, the more lowliness; The more loathing of ourselves, Ezek. 36. 27. with 31. for the Spirit convinceth us of sin, joh. 16.8. makes Paul to judge himself the chief of sinners, 1 Tim. 1.15. and to be carnal, Rom. 7.14. but the evil Spirit is proud, and puffeth up, 1 Tim. 3.6. 1 Cor. 8.1. is supercilious and censorious of other men; speaking evil of persons, and things which they know not, and saying stand by thyself, I am more holy than thou, Isa. 65.5. calling others carnal, sensual, devilish, while they pretend themselves to be free from sin: But the Apostle, who had the true Spirit of God, saith, if we (that is) If I John that writ this Epistle, or other Apostles, or Believers, say that we have no sin, we are liars, 1 joh. 1.  
The first Property of the true Spirit of God is Liberty, where the Spirit of the Lord is, there is liberty, 2 Cor. 3.17. He is a free Spirit, Psal. 51.12. Satan is a slave, and of a servile Spirit, and so all his Agents and Servants are; yea (say some) that is it which we plead for, viz. Liberty; but you must therefore take notice of the marks of this Liberty. First, That Liberty which is from the Spirit of God, is not a Liberty to sin, but from sin, john 8.34. 2 Peter 2.19. Secondly, This Liberty overthrows not either Ecclesiastical or Civil Government, 1 Pet. 2.13.16. for this were to make it a Cloak of maliciousness. Thirdly, This Liberty is to and in the service of God, and not from it; men now talk much against Forms, but there are some Forms of God's Institution, and others of men's inventions; though we be free from all sinful superstitious forms of men's inventing; yet we are not therefore free from the lawful and needful Forms that are of Gods appointing, His service is perfect freedom.  
The sixth Property of the Spirit of God, is Unity: Unity, Love and Peace is the fruit and effect of the good Spirit, Eph. 4.3. Gal. 5.22. we are all made to drink into one Spirit, as we all Jews and Gentiles, are by one Spirit baptised into one body, or universal Church, 1 Cor. 12.12, 13. the most plentiful effusion of the Spirit, made believers of one heart and soul, Act. 4.31, 32. but the evil spirit is a dividing spirit, Judas 9.23. The Apostle intimates that scandals and devissons are from Satan, Rom. 16.17, with 20. He is a separating Spirit, as the Spirit of God is not, Judas v. 19  
Quest. But is dot Satan also on uniting spirit?  
Answ. Yes he is, but that is in his own Kingdom, and amongst his own people; For he is not divided against himself, nor is his Kingdom divided against itself, Mat. 12.25, 26, 27. While the strong man armed keepeth the house, all things are in peace, Luk, 11.21. He would not have Idolatrous, Heretical false Churches to be disturbed, divided, or separated from, much less destroyed; but in true Churches (which are the Kingdom of his enemy the Lord Jesus) Satan labours to breed and feed jealousies, suspicions, divisions, scandals, heresies, separations; As it is the Policy of all States to maintain Unity amongst their own Subjects and servants, and to foment contention and divisions amongst their enemies.   

CHAP. IU. Containing two other Properties of the Spirit of God.  
THe seventh Property of the Spirit of God is, That he is a friend and Favourite of all Graces, or holy habits and dispositions in the soul; he is the Spirit of grace, Zach. 12.10. of Faith, 2 Cor. 4.13. of the fear of the Lord, Isa. 11.2. of meekness, descending in the shape of a Dove, Mat. 3. Gal. 6.1. and the effects and fruits of it are love, joy, etc. Gal. 5.22. obedience, Ezek. 36.27, 31: But the evil spirit is an adversary to these graces; they are the Armour of the soul against him, Eph. 6.12, 13, etc. and a man would not have his enemy armed but naked, that he may more easily wound him; He is an adversary to faith, Luke 22.31, 32. to integrity and uprightness, job ch. 1, 2. to obedience, Gen. 3.1. etc. He ruleth in the children of disobedience, Eph. 2.2. Indeed he is a friend to false and feigned graces, 2 Cor. 11.14, 15. a friend of false faith, or of presumption, of hypocritical repentance, as in Ahab and Judas; of voluntary humility, while men are vainly puffed up, Col. 2.18. of a pretended purity, Isaiah 65.5. that a sinner is not to be touched, Luke 7, 39 of a seeming self-denial, such as was in the false Apostles, which inveighed against the true Apostles, that they walked after the flesh, 2 Cor. 10. that they were Hirelings, and Preached for money; but (say they) we will not exact, nor expect any thing, we will Preach the Gospel freely, 2 Cor. 11.12, 13, 14. And this occasioned the Apostles to plead, that it was as lawful for Ministers to receive; yea in its place to expect Maintenance for himself and Family, as it is for a Soldier to expect his pay, an Husbandman, a Planter of a Vineyard, a Shepherd to expect the fruit of his Grounds, Vineyard or Flock: Though Satan had got such strong Holds in the carnal, covetous hearts of the Corinthians, that Paul was glad to Preach the Gospel freely to them, while he received maintenance from other Churches.  
The eight Property of the Spirit of God is, that he also is a friend and favourer of holy Duties and Ordinances: of Supplication as well as of Grace, Zach. 12.10. the breath of the Spirit is sweet, it breathes in grace, and breaths out prayers, and other duties: For First, It is gotten and increased by Ordinances, by Preaching, Gal. 3.2.5. Prayer, Luk. 11.13. Sacraments, Luk. 4.1. This golden Oil comes from the two Olive-Trees, through the golden Pipes of Ordinances, Zach. 4.12. Secondly, It doth assist and help in holy Duties and Ordinances, as in Preaching, Isa. 61.1. in praying, Rom. 8.26, 27. in Sacraments, Mat. 3.11. Baptising us inwardly, and making us Christians within, Rom. 2.29. and the word which Christ speaketh concerning eating his flesh and drinking his blood, are Spirit and life, Joh. 6.63. And by one spirit we are all, whether Jews or Gentiles, baptised into one body, and are made to drink into one spirit, 1 Cor. 12.13. So we sing with the Spirit, etc. 1 Cor. 14. Thirdly, When the gifts of the Spirit were undeniably poured out plenteously; and that Prophesy of joel was unquestionably fulfilled, Act. 2.16, 17. those upon whom those gifts were poured out, and in whom that Prophecy was fulfilled, did highly prise holy Ordinances; they were baptised and continued daily with one accord in the Temple, and in the Apostles Doctrine, and fellowship, and breaking of Bread and Prayers, Act. 2.41, 42, 46, And the gifts than poured our, were principally to fit and furnish men for the work of the Ministry and other Ordinances, Ephes. 4.8.11, 12. particularly they were taught to prise the Ministry: Cornelius was not of a Captain made a Preacher, nor did the Angels preach to him, or send a gifted Brother to him, though he had a devout Soldier, and Servant that waited on him; yet he was to send, and Peter must come from Joppa to Caesarea strait, which was about thirty six miles, Act. 10.4. In Acts 8. the Spirit finding the Eunuch reading, doth not himself interpret, but bids Philip go join himself to the Chariot, and Philip Preached Jesus Christ to the Eunuch: Indeed the Spirit of God hath sometimes wrought without, or above the Word and Ordinances; yet it never wrought against them, it hath sometimes strengthened their Authority and Use, but never weakened them: But the evil spirit is an enemy to holy Ordinances, to Prayer, resisting the Priest, as he was standing to Sacrifice and Pray, Zach. 3.1. To Preaching, 1 Thes. 2.18. and thereupon Elimas' withstanding Paul, is called a child of the Devil, Act. 13.10. he endeavours to draw Ministers into sins and snares, Luk. 22.32. He is an enemy to Baptism, he moved some to despise the Counsel of God, and not to be Baptised of John, Luk. 7.30. He persuades Witches, Wizzards, and open Apostates, to renounce their Baptism, received in their Infancy, that they may be more devoted to his Service: As soon as Jesus was Baptised, Satan fiercely tempted him, Luk. 4.1. and entered into Judas, as soon as he had received the Sop, joh. 13.  
Object. Is Satan in no case, a friend to holy Ordinances?  
Answ. Satan is never a friend to Ordinances in themselves, or to Ordinances as holy; though he do not always appear plainly against all Ordinances; he may seem to be zealous for them, in these Cases. First in case there be some usurpation, either on the part of the person sadministring them, or on part of the persons which partake of them: Though Satan be an enemy to the right offering of incense, sacrificing, preaching of the Word; yet he liked Corahs' offering Incense, saul's Sacrificing, giving of holy things unto Dogs, casting Pearls before Swine, coming to the Marriage Feast without a wedding Garment; unworthy communicating, whereby men are guilty of the Body and Blood of the Lord; so though he be an enemy to Timothy, and other Ministers, and their sound Doctrine and Teaching; yet he is not an enemy to all Teaching; he will admit that men shall get themselves an heap of corrupt and flattering Teachers, 2 Tim. 4.2, 3. and that Jeroboam should set up Idolatrous Priests of the lowest of the people, and consecrate whosoever will (which yet indeed were good enough for their Gods, for they were but Calves) so he sets up false Apostles, false Ministers; and As Jannes and Jambres resisted Moses, so do these men resist the truth, being men of corrupt minds, reprobate concerning the faith. Secondly, In case there be some notorious pollution, profanation, or corruption of that Ordinance, which Elies Sons were in their Sacrificing guilty of, 1 Sam. 2.12, 13. whereby not only themselves were made vile, but the Lords people (possibly the better part of them) were made to transgress, because they abhorred not only that corruption, but also the offering of the Lord, because: of it. Thirdly, In case that Ordinances be set up against Ordinances, Church against Church, and Altar against Altar: Some (saith Paul) Preached Christ of envy and strife and contention, Phil. 1.16. those which say, they are of Christ in opposition to Peter and Paul, are reproved, 1 Cor. 1.12. so far as the holiest Minister that lives, doth never so rightly and skilfully Preach the Word, or administer other Ordinances, in contention and opposition to any faithful (though possibly not so well gifted) Minister or people; he therein doth the work of Satan and not of God.   

CHAP. V Of the Spirit of Prayer and Supplication: Showing how he doth assist in Prayer.  
THat the Spirit doth help us to Pray, I need not to prove, only I shall endeavuor to search out the manner how he helps: And that First, Negatively. Secondly Affirmatively.  
First, The Holy Ghost doth not immediately inspire the Method, Matter, words of Prayer; as he inspired the holy men of God in their Prophesying and Penning of holy Scriptures, for if he did, then as those Prophecies were purely divine, infallible, free from any fault or failing, corruption, yea and indiscretion in the form, phrase, method or manner of them; so also should the words of our Prayers be also perfect, purely divine, infallible, etc. but by sad experience we find the contrary.  
2ly. It had been a sin (I conceive) for the Prophets or men of God not to have delivered the very same Message they received of the Lord, both for matter, manner and method; but it cannot be conceived to have been a sin in any Saint of God, against the guidance and governance of God's Spirit; if he had used another Method or Phrase of words in his morning Devotions, than then he did.  
Secondly, The Spirit is not in our prayers properly, the person praying or petitioning; that is below the High and Holy Spirit of God: Arrius, Macedonius, and others more lately, do abuse, Rom. 8.26, 27. and finding him (as they fancy) upon his knees, they degrade him from his Deity; but Augustine Answers, the Spirit is said to Pray; as we say Solomon builded the House, yet he was a Magistrate, a King, not a Mason or Carpenter; he directed how to build, found out Workmen, furnished them with Materials and Money, for the work: Indeed all the Persons in the Trinity are Authors of our Supplications, as well as of our Sanctification: Opera Trinitatis ad extra sunt indivisa; but every one in his order; the Father and Son do Sanctify, and also help us to pray, by the Holy Ghost.  
Thirdly, The Spirit doth not make Intercession for us after the same manner that Christ doth, Romans 8.34. Christ maketh Intercession in Heaven, presenting himself to God for us, as the high Priest did bear the names of the children of Israel upon his Shoulders, and upon his Brest-Place, noting to us that he would bear them up, and bear them out, that he loves them, and they lie near to his heart, Exod. 28.12.28, 29. but the Spirit of God doth make Intercession in us upon Earth; there is a vast difference (which somewhat doth resemble this) between directing or drawing up a Petition to a Prince or State, and the preferring, presenting it, speaking to it, and pleading for it; the one may be done in the Country, the other must be done at the Court.  
Fourthly, The help of the Spirit of God in Prayer, is not to be understood exclusively, with relation to other Ordinances, as though he did not help Godly Ministers to Preach, and Godly men to hear, remember and practise, as well as to pray; for the Sons of God are led by the Spirit in the one as well as the other, Rom. 8.14. and he (as hath been before showed) is the Spirit of wisdom, of the fear of the Lord, and of grace as well as of Supplication: Now these have a general influence upon the whole conversation and not only upon Prayer: We are to walk in the Spirit, to sing with the Spirit, to serve God in the Spirit, Rom. 1.9. joh. 4.24.  
Fiftly, The help of the Spirit of God doth not prohibit, evacuate or invalidate other helps; John did not sin in teaching his Disciples to Pray, Luk. 11.1. nor did the Disciples of Christ sin in desiring Christ to teach them to pray; and yet they did not consider Christ as God, as Head of the Church, or Saviour of the world, but as their Master, pressing him with the example of John the Baptist; and persuading him to imitate it: they (it seems) did not understand, or not remember the mind and meaning of Christ, in his Sermon, Mat. 6.6, 7. (brief notes whereof are in Luk. 6.) Therefore they here desire that he would teach them to pray; and our Saviour saith not, ye have the Spirit, therefore you need not to be taught, nor saith he, John was to blame to teach them to pray, nor. I will teach you as being the Head of the Church, but I oughe not to teach you as your Master, no, I will send my Spirit to teach you, and in the mean time I will not help you; but he teacheth them again, giving them hence, a special rule of direction; to whom, for what, and in what manner and order they ought to pray; as also we have a short directory, 1 Tim. 2.1. And the Israelites were appointed to take unto them words, Hosea 14.2. though the Spirit of God doth put us in remembrance, joh. 14.26. yet Ministers also may; yea must put people in remembrance of what is necessary, 2 Pet. 1.12.15. the same may be said of Prayer.  
Thus much for the Negative, how the Spirit of God doth not help in Prayer.  
Now I shall endeavour, by the help of his Spirit and your Prayers, to show Affirmatively how the Spirit of God doth help in prayer; and that help is of two sorts, Habituating, or Actuating; the one is more remote, and the other more nearer: The one qualifies the person praying, the other the Prayer itself.  
The Spirit of God as to the person, is First, an Enlightening Spirit. Secondly, an Enlivening Spirit. Thirdly, an Enlarging Spirit.  
First, He is a Spirit of Light, enlightening the person, discovering our needs, necessities, our dangers and duties, our cases and cures, he shows us our sins, ourselves, and the means of our Salvation, joh. 16.9. and consequently what we should pray for.  
Secondly, He is the Spirit of Life, enlivening a man, Rom. 8.2. When God made man, he breathed into his Body the Breath of Life, and when a man is converted, the Spirit of Life is breathed into the soul; as the body without the soul is dead, so the soul without this Spirit of Life is dead also: A man that marries an Inheretrix, is Tenant by the Courtesy of England, if he beget a Son, which is born and cries, it is much presumed, that if there be life there will be crying; The Spirit of grace, is the Spirit of Supplication, Zach. 12.10. Paul a new born Babe, falls a crying, Act. 9.11. without life there can be no crying.  
Thirdly, He is the Spirit of Liberty, and not of Liberty only, but of Adoption also, enlarging the soul with faith and love to God, Rom. 8.15. only Sons can call God father: Christ in his Prayer called God Father, six or seven times, joh. 17. This Fatherhood is a good foundation of Faith and Prayer; Christ taught us to call God our Father; children cry Dad and Mam.  
I shall now come to those Acts of the Spirit, that are nearer to, and have more influence upon the Prayer: Which are these,  
First, The Spirit of God doth invite, excite us to pray, as Satan suggests evil motions to hinder it, so the Spirit of God suggests good motions, Rev. 22.19. The Spirit saith, venite oremus, come let us pray.  
Secondly, The Spirit of God doth discover to us our present wants and needs; that we, which of ourselves know not what to pray for, may know what to pray for, Rom. 8.26.  
Thirdly, The Spirit brings to our remembrance the savoury and suitable phrases and passages of holy Writ, especially the precious Promises which are most pertinent, are brought to our minds and memories by this Spirit of Promise, joh. 14.26. Eph. 1.13. Promises and Prayers are like figure, 6. and of 9 the very same figure, only the Promises like the figure of 9 do bend downward, and Prayers like the figure of 6. do point upward.  
Fourthly, He excites, corroborates and strengthens the graces of prayer, faith, hope and love, etc. That they lie not as sparks under the ashes, he fills the Sails of the soul with a fair wind, and carries it with a full sail, Heb. 10.12. as Satan filled the heart of Ananias and Saphira to lie; so he fills the hearts of the Saints to cry: Our hearts (saith one) are dead and dull, and lie like a Log in a Ditch, and though we toil and tug with them, we cannot lift them up, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he enlivens our graces and raises up our souls, Rom. 8.26.  
Fiftly, He enlargeth our affections in prayer, with sighs and groans that cannot be uttered in words or phrases, as one who is so sore burdened, oppressed and grieved, that he cannot express it, Rom. 8 26.  
Sixtly, It teacheth us to take care and make conscience, that now, especially in Prayer, we offend not in our tongue, Psal. 39.1. It restrains that petulancy and extravagancy of words and wit, great swelling words of vanity, vain babble, idle repetitions, etc. and so far as the Spirit doth assist us in our words, he teacheth us to pray in the words of truth and soberness.   

CHAP. VI Showing the difference between the Spirit of Grace and Supplication, and the common gift of Prayer.  
THe help of the Spirit of God is not in all alike, some have only a common gift of Prayer; such are as canting Beggars, which by use and custom have got an artificial trade of begging; such were the cunning women in jewry, and the like in Ireland, that have Lachrimas venales, Tears to sell: and others have a special gift or grace of Prayer; and though even the common gift be from the holy Ghost, 1 Cor. 12.3. Yet I shall crave leave thus to distinguish these works, by calling the first of them, the gift of Prayer: and the second I shall call (as Zachary calls it, Zach. 12.10.) The Spirit of Prayer, And thus they differ.  
First, Hypocrites may have the gift of Prayer as well as the gift of Prophesying, Mat. 7.22. so had judas; but only the Saints have the Spirit of Prayer, Rom. 8.26, 27.  
Secondly, Possibly all Saints have not the gift of Prayer, or skill to conceive and compose a Prayer suitable to their several occasions, as Children, or Babes in Christ; but all Saints have the Spirit of Prayer, Rom. 8.15.  
Thirdly, The gift of Prayer is only exercised in vocal Prayer, and that in conceived Prayer too; but the Spirit of Prayer may be found in silent Ejaculations, as in Nehemiah, Ch. 2.4. and Hannah, whose words were not heard, and Eli supposed she had been drunk, but she was full of the Spirit of God, as they were, Act. 2. Yea, though a word be not uttered, Ex. 14. 15. the heart hath a tongue that God can hear; Jesus Christ prayed the same words thrice, though he had not the Spirit by measure; and he exercised the Spirit of Prayer as much, or more, the last time, than the first: So we may sing David's Psalms in the spirit, 2 Chron. 29.30. Hence it also follows, that Tyrants may rob us of the exercise of the gift of Prayer, but not of the Spirit of Prayer,; the tongue of the Spirit cannot be cut out; when a man cannot speak, the Spirit may pray.  
Fourthly, They that have the gift of Prayer, they have apt expressions, outward enlargements; they court God, and compliment with him, profess more than is true, and promise more than they mind to perform, they draw nigh to God with their mouth, Matth. 15.8. But they that have the Spirit of Prayer, have sometimes (yea at all times when their Spirit is lively) deep impressions upon their heart, devout affections, soul inlargements; sighs and groans of the soul, are the life and soul of Prayer, sighs and sobs, grieving and groaning are good Rhetoric in the Closet, between God and us; their affections are too big for their expressions, Rom. 8.26, 27. words are but the outside of Prayer.  
Fiftly, The gift of Prayer is only or chief of use, when we join with others; the Spirit of Prayer is of as much use when we are alone.  
Sixtly, The gift of Prayer is apt to puff men up with pride, because he can pray better than others, it makes men censorious and contemptuous of others saying, or thinking at least, I am not as this Publican, Luk. 18.11. or stand by thyself, I am more holy than thou, Isa. 65.5. But the Spirit of Prayer doth show men so much of their own wants and weaknesses, that they are ashamed of themselves, that they are humble, mean in their own eyes, and prefer others before themselves; the one is easily taken notice of by men, and hath the praise of men; but the Spirit of Prayer is only known to him that searcheth the hearts, Rom. 8. 26, 27. Can we discern who hath the Spirit of Prayer, we might discern who is the Child of God; the Father hath compassion on his sick Child, though it cannot speak articulately, nor speak at all, but only sighs, groans; looks upon his Father, and then his Bowels yearn.  
Seventhly, Our living in known sins, and loving them, may possibly not hinder the gift of Prayer, but it cannot but damp the Spirit of Prayer: true, our sins may meritoriously deprive us of all gifts, yea common gifts, but sin is not so diametrically opposite to gifts, as it is to grace, and the Spirit of Prayer; for the Spirit of Supplication is also the Spirit of Sanctification, Rom. 1.4. the Spirit of grace, Zach. 12.10. A little Box with Civet in it, will smell long of it afterward; Prayer is a conference with God, a company keeping with him, and every man is better by that company and conference: He that refrains not sin, may be said to restrain Prayer from God, job 15.4. Supplication will either subdue sin, or sin will cause Prayer to cease, either Prayer itself, or at least, the spiritual performance of it.  
Eightly, He that hath only the gift of Prayer, may make frequent mention, and have some general minding of Jesus Christ: But he that hath the grace of Prayer, lays all his weight, and leans only upon the Lord Jesus, in whose Name only he hopes to be heard.  
Ninthly, The one is satisfied with the performance of the duty, and resteth in the work done, especially if he have the praise of men; the other is not satisfied with any thing on this side Grace, and the Love and Favour of God.  
Lastly, To omit more particulars, every certain sign of Faith, Hope, Love, or other the sanctifying or saving Graces of God's Spirit, is a sufficient Character of the Spirit of Prayer, as it is distinguished from the common gift of Prayer.  
I have been the more careful to show this difference, because some men's gifts in Prayer have been such a snare to some well minded weak souls, that they presently thereupon deemed them to be Saints; yea and greedily embraced their errors, and wicked practices.   

CHAP. VII. Of the Spirit of Prophecy, mentioned, Act. 2.17, 18.  
THE Lord here promiseth a plentiful, powerful, and withal, a prudent effusion of his Spirit (for he saith he will not only drop, but pour, and yet not all my Spirit, but of my Spirit) on all flesh, men of all Nations, Gentiles as well as Jews; men of all conditions, sons or servants; men of all ages, old or young; persons of both Sexes, sons or daughters; and that they shall Prophecy: Now Prophesying frequently in holy Scripture, and probably in this place, is a speaking to men to edification, and exbortation and comfort, 1 Cor. 14.3. The Sum and Substance of their Speech, for the matter thereof, was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the great things of God, vers. 11. Probably such great things as the blessed Virgin did praise God for, viz. the Incarnation, Conception, Nativity of the Lord Jesus, Luk. 1.49. and also the Innocency, Miracles, Death, Passion, Resurrection, Ascension of the Lord Jesus, who is called wonderful, Isa. 9.6.  
As for this Sermon of Peter, it is not recorded for an Epitome of what they spoke, but an Apology and Justification of their persons from that base imputation of drunkenness, and also of their Doctrine, from Falsehood and Novelty, by proving it by the old Testament.  
Visions and Dreams, being both of them divine representations of things to men, do thus differ: Dreams are to a man when asleep: Visions are representations of things to the eye, either of the mind or body when awake. Dreams & Visions are but dimmer & darker representations of God's mind; God did speak more freely, clearly, friendly, familiarly to Moses, Numb. 12.6, 7, 8. And now in these last days he hath spoken to us by his Son, Heb. 1.1. they both of them differ from Prophesying (though such were called Seers and Dreamers, 1 Sam. 9 9 Deut. 13.1. Prov. 29.18. Isa. 1.1. for man is merely Passive in the one, and Active in the other; by Dreams and Visions God speaks to men, Psal. 89. 19 Numb. 12.6. by Prophesying one man speaks to another, 1 Cor. 14.3. In the one they receive Instruction, and by the other they vent it; their Dreams and Visions did furnish them for Prophesying. The great Question is, When, and in Whom this Prophecy was fulfilled: which I shall endeavour to answer in certain Propositions.  
The First is, It is most plain and certain, that the Prophecy was fulfilled at that time; so Peter doth assert, vers. 16. and the Spirit did then descend upon them, and they began to speak with other Tongues, Act. 2.2, 3, 4. and they that (probably) in the morning could understand none but their Mother Tongue, Act. 10.44, 45. nor could read one letter of the Book, were by the Spirit enabled not only to read, but to understand and translate the Hebrew, Greek, Syriack, Arabic, into their own Mother Tongue; yea to speak and Preach in several Tongues, the wonderful things of God, vers. 11. as able, yea more ably than if they had been Masters of Arts, Doctors of Divinity, Professors of the Hebrew, Syriack, Chaldee, and the other Languages; yea they were able to deliver sound Doctrine, and to dispute for it, Act. 6.9. This was a wonderful and miraculous pouring out of the Spirit, shortly after Christ's Ascension into Heaven, and for the honour of it, Ephes. 4.8. and in performance of his promise to his Apostles, Act. 1.4.5. and immediately preceding in order of time, as well as of the Text; those strange prodigies that threatened the ruin of Jerusalem, Vers. 19, 20. That God might have a Church amongst the Gentiles, before the fall of the Jewish Church: And as the miraculous confusion of Tongues was the casting off of the Heathen, Gen. 11.7. so the gift of Tongues in this variety, was a means of their conversion. And if the Prophecy was fulfilled at this time (as doubtless it was) it is enough. Sundry Prophecies neither have been, nor shall be any more fulfilled then once, it is too much when a Prophecy is fulfilled once, to expect it should be fulfilled again; or because it was fulfilled in one Age, therefore to expect it shall be fulfilled in every Age.  
If this Text was fulfilled after this time, it must be understood principally of the Apostles, for they that spoke in this place were Peter and the Eleven, Acts 2.14. called Galileans, vers. 7. and therefore their Preach and Prophecying were the principal accomplishments of this Prophecy: And then Secondarily, of Prophets and Prophetesses, 1 Cor. 12.28. Such as Agabus was, and the Daughters of Philip the Evangelist, Act. 11. & Act. 21.10. Indeed it were to be wished that all the Lords people were Prophets, but not that they may Prophesy till they be Prophets, and may lawfully do it: Now the word Prophet always imports a distinct Order, Office and Calling from others; The Apostle forbids women to Preach, though the Corinthian women might be as well or better gifted then any woman or man now adays is; yet certain the Apostles did not forbid those women whom my Text doth allow to Prophesy, and whose Prophesying is here mentioned as a blessing, as well as the Prophesying of men: had such Prophetesses as Deborah and Huldah, and the Daughters of Philip the Evangelist, came to Corinth, or if they were now alive, they might Prophesy by virtue of a special Calling and Office, and none should either forbid them to Prophesy, or being uncalled (what ever gifts he may seem to have) imitate them in Prophesying. And Thirdly, Of the ordinary and perpetual Officers of the Church, 1 Cor. 12.28. for some of the gifts which Christ gave to men at his Ascension, did fall upon them also, Eph. 4.11.  
The third Proposition, This Prophecy is not rightly and regularly fulfilled, in the Preaching of uncalled and ungifted men: For First, As they have no lawful ordinary Call (as might easily be proved; yea, is already by those which professedly undertake that work) nor have either Dreams or Visions, or any other extraordinary ways of receiving the materials of their Preaching. so they have not any extraordinary Call, above what many others have, which are gifted as well as they (save that possibly these are less bouted and adventurous then then they (to give it no worse name) which yet do not, dare not Preach, nor can it be charged on these as a sin, that they do not Preach, as it would be a sin, and a great one too, if they did not Preach which are called to it. Secondly, They seem to be highly conceited of their Parts and Gifts; they judge any one sufficient for these things, being swift to speak, slow to hear, like humour, hardly kept within its own bounds; no Text too hard for them to expound; no difficulties which they cannot untie: once themselves said, that the work of the Ministry, was enough to take up the whole man; and that it was not fit that the gravest, godliest, ablest Minister should be a Justice of Peace, or in any civil Authority; but not only Military men, but even Handicraftsmen, can all the week day entangle themselves in the affairs of this life, and on the Lord's day discharge the highest and hardest work of the Ministry, whereas it is more scriptural and rational, that Ministers should execute civil Offices, than that Soldiers or Handicraftsmen, should execute Ministerial Offices, and there are more precedents of the one, then of the other. Thirdly, They very frequently despise the Ministry (which is an Office, and a worthy work, 1 Tim. 3.1.) and Ordination by the hands of the Presbytery, which is an unquestionable Ordinance of God, used and approved by the Apostles and Apostolic men, upon whom God poured out more of his Spirit, than these can pretend unto; and also prescribed and commanded by them, in the Epistles to Timothy and Titus. Fourthly, All the Errors, Heresies, Blasphemies, Ranting, Quake, of these times, have been bred and fed by the Preaching of uncalled persons in New- England; the Doctrine of the Familists, Anabaptists, Antinomians and Libertines, was bred and brought up in those Nurseries, saith Mr Weld: All the Ministers of England, since the Reformation, have not broached so many Heresies and Blasphemies, nor perverted a fourth part of the number that these pretended Prophesiers have done in a few years; hence it is that the Arminians in the Netherlands, and Heritical and Schismatical persons elsewhere, are usually for this liberty of Prophesying; now the abounding and tollerating of errors (not to speak how destructive it hath been by consequence to the lives of men) is far worse the most cruel persecution; for the one is but destructive to the body and outward welfare of Christians; but this is destructive to the souls of men, divides and subdivides the Church, subverts the faith and graces of the Spirit: In the one true Religion was crowned with Martyrdom, whereby the Gospel was much honoured, and sanguis Mariyrum, was semen Ecclesiae; but in the other true Religion is extremely dishonoured; yea lost in a crowd of false opinions, and patience and perfeverance also; the one did but occidere Presbiteros, the other Presbiterium. Fiftly, These gifted men's preach are either rude, rambling, lose discourses, having no method nor matter of weight in them; whereas the Spirit of God gave the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak apothegms, Act. 2.4. wise and weighty sentences, not many words to little purpose, as frantic, fantastic men do, Act. 26.25. or if their Preaching be sound and solid, they either steal their matter from others (as (possibly) some idle ignorant Ministers also do) to pretend that they are Prophets too, but the Lord is against them, jer. 23.30. or they have little variety thereof, if our gifted men should be so much and often for many years together in one place employed, as some Ministers of the Gospel are, their shallowness and emptiness would easily appear. Sixtly, Satan I fear hath an hand in this business, for how easily can he transform himself into an Angel of light, 2 Cor. 11.14. and sergeant the Spirit of God upon the soul, as amongst the Jews he made use of false dreams, and lying visions, jer. 23.25.27.32. Deut. 13.1. Isai. 28.7. & 14.14. jer. 23.16. so also amongst Christians I read, that septemes pueri concionantur, in the order of St. Francis, and Cornelius, Must. was an eloquent Preacher at twelve years of age, and an assertor of Popery in the Council of Trent, and many amongst us were much taken with the child-Preacher, and though some gifted men (as in charity I am bound to judge till the contrary appear) have sincere aims and ends, and do intent to glorify God, and edify the Church; yet finis operis, the end of the work (though not finis operantis, the end of the Worker, and yet the end of the Worker also, so far as Satan hath any hand in it) is to cause the Ministry to be dishonoured and despised, as the most eminent Ministers, the Apostles were amongst them that did abound in all utterance and all knowledge, and came behind in no gift, 1 Cor. 1.5. and Chap. 4. yea to destroy the Ministry; to make every one a Minister and a Magistrate, is to destroy the Ministry and Magistracy, to cause the Seals of the Covenant of Grace, Baptism, and the Lords Supper, to be slighted and set at nought, to cause sundry to turn aside unto vain jangling, desiring to be teachers of the Law, under standing neither what they say, nor whereof they affirm, 1 Tim. 1.7. being not able to clear up any one truth, or solidly state, or determine any controversy, or interpret any obscure part of Scripture, or vindicate the truth of God from Popish, Socinian, Arrian, Arminian Errors: To open a door to the Popish Priests and Jesuits that are come from beyond Sea to Preach to our Assemblies, to revile and rail against Protestant Ministers; to vent Errors and Heresies, to the reproach and dishonour of the Protestant Religion, To furnish all sort of men, and scratch their itching ears with an heap of teachers, for they will not abide called officers or sound Doctrine, 1 Tim. 4. as the adulteress too often pleaseth the unchaste Husband more than the beautiful yoke-fellow, as Witches and Wizzards are merry at their diabolical fancied Feast, as though they did eat and drink the most pleasant and wholesome meats and drinks: How strangely did Satan fill the heart of Hacket Copinger and Arthington, whose story you may read in Camden's Elizabetha, as well as see the like in very many now adays: To promote those sins that (in opposition to the sins of the world, and the sins of the flesh) are properly and purely Sathanical, viz. Errors, Heresies, Seduction; for Satan is not a drunkard, adulterer, a swearer or a covetous person; but a liar, seducer, that abode not in the truth: to disturb the unity and peace of our Congregations, whilst almost every man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an absurd man out of his place, 2 Thes. 3.2. multitudes of souls perverted, very few, saved; a good Protestant of the old stamp, whether conformable or nonconformable, is worth a thousand of these new Saints: Finally, I have heard an ignorant, one distempered in brain and overcome with melancholy, speak excellently of the most divine and deep Mysteries of Religion; and Doctor Merick Causabone, endeavours to show how this may be done by natural causes, and we read that the Anabaptists in Munster, having made a Law that all the Citizens should bring their goods into a common stock, there were Maids amongst them, could tell how much every man had left at home, like as Paul did discern Ananias and Saphirah: It is easy to guess who taught them: Little did Peter, (a pious and eminent Apostle) think that he acted Satan's part, till Christ discerned and discovered Satan, Mat. 16.   

CHAP. VIII. Of the witnessing Spirit, mentioned Rom. 8.16.  
EVery matter of worth and weight, is to be transacted before, and proved by two sufficient witnesses; unus testis, nullus testis; In the mouth of two or three witnesses shall every word be established; the Apostle produceth here two witnesses of our Adoption & Sonship, which is a thing of very great consequence and concernment; our Spirit, and God's Spirit, and these witnesses depose point blank, we cry Abba Father, vers. 15. and this is not a false cry, but a true cry, and the Spirit itself beareth witness together with our Spirit, that it is so; the Spirit (as we use to say by way of excellency) the Bible, the Scripture, the eminent, excellent, Spirit, Infinite Eternal Spirit, a wit-witness of greater authority, evidence and credit. After the reading of these and other words of Scripture, it is unnecessary (as well as it is beyond my purpose) to prove that the Spirit doth witness that we are all the children of God: I shall only inquire into the manner how the Spirit of God witnesseth. And first it must be granted that the witness-bearing of the Spirit here mentioned, is spoken of, not as a peculiar privilege of two or three or a few eminent Saints, but as the general or usual privilege of all the Saints of God, which are led by the Spirit, are the children, Heirs of God, and joint Heirs with Christ; and how this witness is born, I shall endeavour to show. 1. Negatively. 2. Affirmatively.  
Negatively, First not by outward voice, as of Christ, Mat. 3. ult. Mat. 17.5. which voice (saith the Apostle Peter) was heard of many 2. Pet. 1.18.19. this witness is inward and secret, it is hidden Manna, Rev. 2.17. which no man knows but he that receiveth it: As Satan can suggest thoughts into the soul which no by-stander can see: So can the Spirit of God set his privy seal upon the soul, and none discern, but the spirit of a man in him. 2ly. The Spirit of God doth not use the Ministry of Angels, though Christ's his Sonship was proclaimed by such Heavenly Heralds, Luk. 1.30, 31, 32. Luk. 2.9.13. 3ly. The Spirit of God doth not witness our Adoption, by immediate Revelation and Inspiration: Jesus Christ indeed received not the Spirit by measure, joh. 3.34. The fullness of the Godhead dwelled in him bodily, Col. 2.9. and the Prophets and Apostles were in their measure so inspired, 2 Pet. 1. ult. by virtue of which Inspiration, that which was not Canonical before, was so a●ter, and new Truths and Tenets were to be received and believed; But now we may say, are all Apostles? are all Prophets? Yea, are there now any Apostles, any Prophets so inspired. 4ly. The Spirit of God doth not witness our Sonship, in such dark and dubious phrases, as Apollo's Oracles used to be delivered in; but there is such certainty and clearness in this Testimony, that it doth either altogether, or in a great measure, suspend and silence doubts and distrusts; he that sees the Sun, knows it is bright and light; he that tastes honey, knows it is sweet; and he that tastes the hidden Manna, and hears this Testimony, is fully persuaded and satisfied by it, Rom. 8.38. 5ly. The Spirit of God doth not witness to all men that they are the children of God; there are multitudes, myriads of men, that never heard it; when we speak of it to them, we are as it were Barbarians to them; this high Language of Canaan is an unknown Tongue to them; for they must be the children of God by Adoption indeed, before they be witnessed to be so: prius est predicare de esse quam de cognosci; Yea the Elect of God have it not before conversion, nor usually in the first act of conversion, than they lie under the spirit of bondage, v. 15. and are in the pangs of the new Birth, nor always afterward; for the Testimony is not the esse, but de bene esse, of a Christian; not their Diet, but their Banquet, not common food, but a Cordial; a witness, the most punctual faithful witness, doth but speak when there is need and occasion; he witnesseth not always, but for always.  
Secondly Affirmatively, The Spirit of God (I conceive) doth witness all, or at least, some of these ways. First, He doth attest Scripture truths unto the soul, saying the same in the breast of the believer, that it saith in the Bible, by irradiating those truths he making the the light of God's word brighter, and illuminating the eyes of the soul, he makes the sight better; so that the divine Authority, Infallibility and Majesty of the Word of God doth appear. I shall instance in two sweet and comfortable Scripture truths: Blessed are they that hunger and thirst after righteousness, Mat. 5.6. (which seems to be the minimum quod sic, the lowest, least degree of saving faith) and Come to me, I will give rest to them that are weary and heavy laden, Mat. 11.28. which seems to be the lowest degree of true repentance; The Spirit of God saith to the soul these are true words; I writ them, do own them, and will maintain them, and so he sets his Seal to these truths, as the soul by receiving and believing God's Testimony, sets to her Seal also, joh. 3.33. 2ly. He owns the graces that are in beleivers, to be his work, as he doth own the Scripture to be his word, as he doth attest fidem quae creditur, the Doctrine, the Object of faith, so he doth attest fidem quae creditur, the infused habit or grace of faith; some Officers in Corporations and other Towns, do seal Cloth, Leather, etc. to witness thereby, that what they seal is truly made, rightly dressed, or of due length, etc. So the Spirit of God when we believe doth seal us, Ephes. 1.13. saying (as it were) this is true faith, a lively faith, firmly fastened on the word of God; so I might say of Hope, Love, Repentance, etc. for the Spirit of God doth not only freely give us the things of God, but also giveth us to know them, 1 Cor. 2.10.12. he telleth which graces are genuine and which are spurious, which are real and which are counterfeit, he that teacheth us to know what we do believe, and that we do believe, love, hope, repent, etc. 3ly. He makes application of the promises to the soul; thy name and mine are not in the Scripture; What an huge Volume would the Bible be, if every Saint's name that have been, are, or shall be, were written in it? God hath wise and good ends, why this is not done; it is enough that particulars must needs be included in the general, but God's people (especially at some times) are unapt and unable to make particular application of the promises; therefore God by his Spirit, which is also called his finger, Mat. 12.28. with Luk. 11.20. points at thee or me; when he is a Spirit of conviction or of bondage (as sometimes he is, joh. 16.9. Rom. 8.15.) or witnesseth against us, than he puts our name into the threaten, which in the word indefinitely or generally spoken, as cursed is every one that continueth not in all things written in the Law to do them, Gal. 3.10. if you live after the flesh you shall die, Rom. 8. and saith, as Nathan to David, thou art the man, that the soul cannot shift or shuffle off conviction or terror, but when it will witness for a man, than it puts its name in the promises, as thus; thou Peter, Andrew, Thomas, Bartholomew, confessing and forsaking thy sin, shall find mercy, Prov. 28.13. 1 joh. 1.9. When God by his Spirit, as by his hand, taketh hold on us, and saith, Thou art mine, and I am thine; and the soul by the hand of faith, takes hold on God, and saith likewise, Cant. 6.3. then there is a comfortable marriage made by joining of hands.  
4. He doth from these raise up much consolation in the soul, and therefore is fitly called the comforter, joh. 16.7. And the Kingdom of God is in righteousness and peace and joy in the Holy Ghost, Rom. 14.17.  
The certainty and assurance of our salvation doth arise from this, or such a like Syllogism.  
He that believeth shall be saved;  
But thou believest,  
Therefore thou shalt be saved.  
The first Act of the Holy Ghost doth seal the major or first proposition; The second Act doth seal the minor or second proposition; The their addeth further assurance and evidence, then that which is inferred from the premises; The fourth doth raise us up to the joy of this salvation, Psal. 51.12.  
But because there are many pretenders to the witness of the Spirit that have neither part nor lot in this business, for their heart is not right in the sight of God; and as many said, here is Christ, and there is Christ, when he was neither here nor there; so many profess they have the Spirit, which have it not: These are they that separate themselves sensual, having not the Spirit, Judas v. 19 Schismatical persons which say, I am of Paul, I of Apollo, and I of Cephas, etc. may think themselves spiritual, but they are therein Carnal, and walk as men, I Cor. 3.1, 2. whether there be an immediate witness of the Spirit given by God in some cases, I need not, nor will I now dispute, for these words speak only of such a witness of the Spirit, as together with the leading of the Spirit, is common to all the Sons of God: and this (I believe) I may truly say, 1. The Holy Spirit doth ordinarily, if not always, witness with our spirits mediately, by the fruits, effects, and gracious operations thereof, or else to what end are marks and signs set down in Scripture, and we commanded to try ourselves by them, 1 joh. 3.14. 2 Cor. 13.5. Gal. 6.2, 3.  
2. The Spirit of God in the breast of the believer, and the Spirit of God in the Bible, are the same Spirit of truth: and therefore the Spirit of God will not speak peace to the wicked, Isa. 57.21. or witness them to be the Sons of God, which by their pride, lying, cruelty, treachery, or allowing themselves in sin, declare themselves to be of their father the Devil, joh. 8.44. 1 joh. 3.8. So it doth not condemn the generation of the just, which are weary and heavy laden, do hunger and thirst after righteousness.  
3. The Spirit of God witnesseth in ordinances, or at least, not without them, not in the neglect and contempt of them: God indeed doth not tie his own hand, but ours: God can feed with Manna, but will not, when men may plough and sow. How the Spirit of God doth make use of holy Ordinances, we have heard before; those that think themselves above ordinances, are indeed much below them.  
4. There is ordinarily a spirit of bondage, antecedent to the spirit of adoption, v. 15, 16. it first convinceth of sin, then of righteousness, joh. 16.9.  
5. The witnessing Spirit is a working spirit, a spirit of sanctification, Rom. 1.4, 5. canst thou find the work of the spirit, or at least some prints and parcels of that work? A few grapes (saith Dr. Sibbs) discover a tree to be a Vine, not a Thorn; and truth of one grace, doth evidence truth of all graces: it is a golden chain God hath linked them together, let none put them asunder.  
6. They only have the witness of the spirit that are led by, and walk after the spirit, vers. 1.14. Now these words do import both their having and acting of spiritual life: Dead things may be drawn, but cannot in propriety of speech be said to be led, or to walk.  
2. They import motion, a continued motion after some thing that goes before.  
3. A willing motion, when the soul is not haled, hurried, or violently forced, but they are led. I cannot enlarge.   

CHAP. IX. Of the continuance of the Ministerial Spirit and Office in all ages, on Isa. 66.21.  
THese words are a gracious Gospel promise, in which the Lord of the Harvest promiseth, it shall be his care and work to send forth labourers into his harvest: he saith not, You or they shall take, but I will take, viz. from amongst men, Heb. 5.1. lift them up to be over and above the people, call them to be near to me, accept them, assist them in a peculiar manner, them (I say) not all the faithful of the nations, or most of them, but sundry of them, at least some of them. To be Priests, he saith not Priest, for than it might have seemed he had spoken but of one, viz. Christ; nor doth he say Prophets, which might seem to be temporary and extraordinary, or Preachers, which some will needs distinguish from officers: but Priests and Levites, which being the names by which the Jewish ordinary constant ministry were expressed, he doth thereby also express the ministry of the Gospel.  
Priests.] the Hebrew world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no necessary relation to an Altar or sacrifice, if signifies not Sacrifices, but a Servitor, a Minister. Now public Ministers were of two sorts, first Political. So David's Sons which were of Judah (of which tribe the Scripture saith nothing concerning the Priesthood) were chief Officers, Princes or Priests, 2 Sam. 8.18. cum 1 Chron. 18.17. The second sort of public Ministers was Ecclesiastical, and this ministry hath these two offices perpetually annexed, to it preaching and prayer; so Samuel when deposed from his Civil power, would be a Priest still, and would not cease to pray for them, and by preaching show them the right way, 1 Sam. 12.23. the Priest was to be a kind of mediator, a middle person between God and the people, and so was ministerially to make reconciliation, 2 Cor. 5.19. In linea ascendente, as he looked upward he is but Minister Dei, in linea descendente, as he looked downward, he is the Master of the Assembly, Eccl. 12. God looks upon him as standing for the people, and in their stead. Heb. 5.1. and people look upon him as standing for God, and in his stead as an Ambassador of God, 2 Cor. 5.20. and therefore sometimes he is to be God's mouth to the people by preaching; and the people's mouth to God by prayer. Now preaching and prayer was either ceremonial or moral. Sacrificing was ceremonial praying; faith and prayer were the soul, the substance of those sacrifices, without which the sacrifices and sacrificers, were but dead carcases and carrions, and did stink in God's nostrils: Expiatory sacrifices were prayers, especially for pardon of sin through the Sacrifice of Christ; gratulatory sacrifices were praises and thanksgivings for the mercies of God in Christ: Sacraments, and other ceremonial observances, were their preaching, they were their Gospel. The Old Testament was but Evangelium velatum, Christ's face with a mask on it, the New Testament is, Evangelium revelatum, Christ unvailed, revealed, that now we see him with open face, 2 Cor. 3.18. and the office of Priesthood, which was in the time of the Old Testament, was not by Christ utterly extinguished, but changed; Heb. 7.12. The English word Priest, is an Honourable name of itself, though now partly, because of the Idolatry, Ignorance, Iniquity, both of the Popish Priests, and of too many Ministers, and principally because of the impiety and profaneness of the times it be degenerated and become, a reproach; it is derived of the Latin Presbyter, or rather from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a name very frequent both in the Septuagint of the Old, and Original of the New Testament.  
The word [Also] signifies that this is an additional promise to the former, that the Gentiles should not only be Proselyted, as v. 20. but also Priested; Several of them were proselyted before, but the Priests and Levites were not of any but the Jewish Nation, nor of any Tribe but the Tribe of Levi; and therefore this Text is certainly fulfilled amongst the Gentiles.  
All that I purpose to do, is to show the continuance of public Ecclesiastical Officers, or Ministers from the creation to the consummation of the world.  
Adam the first man, was the first Priest, a Priest at first without a people: as a man may have Commission to be a Colonel which yet hath no regiment; a Priest for himself, then for himself and wife, then for his children also, which did multiply and replenish the earth: Cain and Abel did not offer up their own sacrifice, but brought them to Adam to be offered by him, Gen. 4.3, 4. doubtless Adam offered sacrifice before, but there is no direct mention made of it, because (possibly) no such notable accident fell out therein, as in the sacrificing of his Sons: but doubtless they learned of Adam to sacrifice; and those beasts are supposed to be offered up in sacrifice, of whose skins God made Adam and Eve their Coats, Gen. 3.  
Under Adam whilst he lived, and after him when he was dead, the firstborn were Priests, the heads of the houses, Fathers of Families, did feed their Families; the Church being then Domestical, the Government was Patriarchal, such were Seth, Enos, Cainan, and Enoch the Prophet, Judas v. 14, 15. and others until the stood, and then Noah was a Priest and offered Sacrifice, Gen. 8.20. and preached righteousness, 2 Pet. 2. and had a natural Sacrament, the Rainbow. A remainder of this is still in Families, every man being a King to rule, a Prophet to instruct them, a Priest to pray for them, as joh did, joh 1.5. and to bless them in the Name of the Lord: and hence it is that under the name of Father and Mother in the fift commandment, are included both Civil and Ecclesiastical Parents, as well as Domestical, because at the time of the promulgation of the Law, Parents were Princes, Priests and Prophets of his Church. So Abraham was a Priest, offered sacrifice; received the promise, and circumcision the seal of it, and did instruct his children and servants, Gen. 18.19. (Hence Isaac knew what he went about, and asked for a Kid or Lamb for a burnt-offering, Gen. 22.) After him Isaac and jacob were the Priests; yea in Egypt God made his mercy visible, in sparing the firstborn which were dedicated to God, Exodus the 11.4, 5, 6. and of this sort were those Priests, we read of Exod. 19.22. Indeed God did not tie his own hands in this, Cain being excommunicated and put out of God's presence for his bloody act; Seth his younger brother was put in, Gen. 4.14.16. So Sem was not Noah's eldest Son (though named first for dignities sake) for japhet was his elder brother, Gen. 10.21. Sem was the Father of Heber, and of the Hebrews, the Church of God: and Japhet, of the Gentiles, which then were not (though afterward they, or some of them did become) members of God's Church; and I believe that Sem was he which was called Melchizedek, for he lived sundry years in the time of Abraham; and who else could be a King and Priest in God's house, and greater than Abraham but only Sem: So God rejected Esau, and Jacob, the blessing and the Principality and Priesthood, which was annexed to the primogeniture, though Esau profanely sold it, and Rebecca dealt indirectly about it, yet the Lord confirmed it, Gen. 25.31, 32. Then the Tribe of Levi was separate to be Priests and Ministers to the Lord, instead of all the firstborn, Numb. 3.40. and Aaron was consecrated an Highpriest, and after him Eleazar, though the High-Priests office did not long continue in his family, possibly the High-Priests in that troublesome and changeable time had sinfully complied with toleration, that every man might do what is right in his own eyes, judg. 17.6. & 21.25. and with the wand'ring of Priests and Levites for want of settled maintenance, jud. 17.6. & 19.1. and therefore Eli of the Family of Ithamar was made Priest, who also again being indulgent to his Sons, that were horribly profane, the Priesthood returned to the family of Eleazar in Zadok (and there God remembered Phinehas, Num 25.13) whom others succeeded even in the time of the captivity, for though they did eat the bread of affliction, and drink the water of affliction, yet their eyes did see their teachers, according to God's promise, Isa. 30.20. jer. 33.18.21. and sundry of their Priests did return with them from captivity, Ezra 2. Yea the Priests and Levites were continued till Christ's time. Zachariah of the course of Abiah, and his Wife of the Daughters of Aaron is mentioned, Luc. 1. and Christ bade them show themselves unto the Priests, Matth. 8.4. bade them hear the Scribes and Pharisees sitting in Moses chair, Matth. 23.1. and he appeared before the High Priest, and answered for himself. Act. 23. To tell of the manifold corruptions and depravations of the Priesthood, mentioned in Canonical and Jewish Church-story, what Idolaters, Apostates, Traitors some of them were, what traditions and humane inventions they observed, what sects, schisms, seditions, wars, tumults, murders they were guilty of: what buying and selling, what placing and displacing, chopping and changing there was of the High Priests Office, the High-Priests executing the Office sometimes by turns, and sometimes yearly, (as is conceived in Christ's time, joh. 11.49.) and sometimes the High Priests Office was conferred on those that were not of Aaron's Line, nor of any of the other Levitical Families, and one Ananelus one of the Priests of Babylon, was thrust into that office: I say to express these things largely, would fill a volume; and yet the Lord (you see) preserved the essence of the Priesthood in the midst of all these confusions and corruptions, Jesus Christ had all the Priesthood of the Old Testament concentred in him, therefore he is called our High Priest, Heb. 3.1. or the chief Officer of the Old Testament, a Priest after the order of Melchisedeck, the greatness of whose Priesthood the Apostle proves by his blessing Abraham and tything him, Heb. 7.2.4, 5, 6. and consequently of the Priesthood of Jesus Christ, who receiveth Tithes, of whom it witnessed that he liveth, v. 8. hath an unchangeable Priesthood, and is able to save to the uttermost them that come to God by him, v. 22.24, 25. So was he also the Father and Fountain of the ministry of the New Testament, which at first was in Christ alone, hence he is called also our Apostle, Heb. 3.1. Prophet, Act. 3.22. Evangelist, Isa. 41.27. Chief Bishop or Pastor, 1 Pet. 2.25. Doctor, Matth. 23.10. Diaconus or Minister, Rom. 15.8. As Adam the first Minister of the Old Testament, was a King, a Priest and Prophet, so also was Christ.  
The increase and growth of the Church, was the occasion of the several Ministers, Officers and offices of the Church; this appears by express Scripture in the Apostle, Matth. 9.36. etc. Matth. 10.1. in the 70. Disciples, Luc. 10.1.2. in the seven mentioned, Act. 6.1, 2, 3. etc.  
Jesus Christ when he ascended up on high, he gave gifts unto men, some Apostles, some Prophets, some Evangelist, some Pastors and teachers for the work of the ministry, Ephes. 4.11.12. Christ was the chief Pastor, 1 Pet. 25. then the Apostles, joh. 21.15. (which was a three fold renewing of the Apostolic commission, because his threefold denial of Christ, seemed to degrade him) than the Presbyters, 1 Pet. 5.2. Acts. 20, 28. Christ was the Archbishop, 1 Pet. 2, 25. Apostles, Bishops, Act. 1.20. than the Presbytors, Act. 20.28. Tit. 1.7. God sent Christ; he sent the Apostles, john 20.21. Christ ordained twelve, Mark 3.14. joh. 15.14. And the Apostles did not only themselves ordain Church-Officers, Act. 14.23. 1 Tim. 4.14. but also directed, yea, and charged others also to ordain that there might be a succession of the Ministry after their departure, 1 Tim. 3.1. etc. and 5.21.22. 2 Tim. 2.2. And doubtless Timothy, Titus, and others concerned, were careful to observe and keep their directions and charge; and Jesus Christ himself promised he would be with the Apostles, not only all their days, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all days and successions of times, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is frequently taken for the end of the world, by the same Evangelist, Mat. 13.39, 40.49. & 24.3. and therefore includes a promise of being not only with the Apostles, Prophets, Evangelists, extraordinary and temporary Officers; but also with Pastors and Teachers, their ordinary successors to the end of the world; and in performance of the said promise, we do not only read of Bishops, Elders, Pastors, and Rulers, Ministers, in the Epistles of Paul, but also Angels, Elders, Prophets, Stars, which Christ holdeth in his own Right Hand, who walketh also in the midst of the seven golden Candlesticks, in the Book of the Revelation, which is a Prophetical History, or Historical Prophecy of the Principal Passages of the Church of God, unto the end of the world, that the holy Bible might one way or other, relate the Principal concernments of the Church, from the Creation of the world, to the consummation thereof. In Revel. 4.4.6, 7. There was a Throne, a place of Gods sitting amongst his people as in the Tabernacle or Temple, and four and twenty Elders, by which we must understand the Presbyters, or Bishops of the Church, not the Saints or private members: For first, Never are private members called Presbyters, Priests, in contradiction to their Officers. Secondly, They are said to sit upon Thrones, and have Crowns on their Heads. Thirdly, This seems to allude to the twenty four courses of Priests that waited on God in the Temple. Fourthly, One of those Elders, Rev. 7.14. speaking of the 144000d. (of every Tribe 12000d.) saith, these are they, not we are they, as making a difference between the Elders and other Saints; and by the four Beasts, are meant, the Christian Churches, through the four Quarters of the world, alluding to the encamping of the Israelites, which did bear in their four Standards, the same beasts, that are here mentioned, they that expound this Prophecy clean contrary ways, yet they grant that the Ministers are signified, if not by the Elders, yet by the four Beasts. In Rev. 7. the Tribe of Levi is not omitted (as sometimes it is in the old Testament, where also we read of 12. Tribes besides) if it had then the Anti-ministerial Spirits of these days, would have seemed to have somewhat to glory of, but it is said, that of that Tribe as well as of the other Tribes, though it was a small Tribe, were sealed twelve thousand, which being spoken of the Church of the Gentiles, by allusion to the Jewish Church, may well show to us a number of the Ministers lawfully called, and approved by God, proportionable to the rest of the people, or that God would also out of the believing Gentiles, choose some to be Priests and Levites to him. Also when Antichrist most raged and reigned: and the outward Court was given to the Gentiles, Rev. 11.2. Yet the Temple (though Antichrist did sit in it, 2 Thes. 2.4.) and Altar, and they that worship therein (now amongst the Jews (to whose custom he alludeth) the Priests did worship the Lord in the inner Court) were to be measured, as being God's Building, to be repaired and kept up by him; and God did all along preserve not only precious truths; the Positive and Affirmative truths of Christian Religion (Popery consisting mostly in Additions, as elsewhere I have showed) which were preached by the very Priests themselves, especially those main Doctrines of the Trinity, the Nativity, Death, and Passion, Resurrection and Ascension of Jesus Christ, of his sending the holy Ghost, etc. upon the yearly days, set apart for the memorial of them: But also he did preserve an holy people, that instead of having the mark, name, or number of the Beasts name, had their Father's name written in their foreheads, Rev. 14.1. and a faithful Ministry, proportionable thereunto: two witnesses, a sufficient number to hold up his truth; for in the mouth of two or three witnesses shall every word be established; and it was Prophesied that they should feed the Church during the time of her lowest exiled condition, Rev. 12.6. It is not said I will feed her, which might seem to be extraordinary; or she shall feed herself, for than it might be imagined that private brethren did feed one another; but They, the Prophesiers, should feed her, and these were slain, and who were they? not only Saints, but Prophets, which are distinguished from other Saints, and Righteous men, not only in other Scriptures, Eph. 4.11.12. Mat. 10.41, 42. but also in this very Book, which doth not only mention the slaying of the Witnesses, but also for the same, draws up an Indictment against Babylon, that in her was found the blood, as well of Prophets, as of private Saints, Rev. 18.24. for they as well as others, were witnesses by the word of the Testimony, and not loving their lives unto the death: Many godly Ministers in several Ages, have born Testimony to the truth of Christ, and appoted Antichrist; so that God, notwithstanding the Idolatries, Sorceries, Whoredoms, Heresies, Persecutions of the Whore of Rome, did always preserve the Essence of the Ministry, even where Satan's Seat is, Rev. 2.13.   

CHAP. X. Of the Spirit of Corah, and his gainsaying on Judas vers. 11.  
Corah was a Levite, though he seems to disclaim the privilege thereof, and made himself as one of the people; for he saith not all the Tribe of Levi are holy, but all the people which were of other Tribes also, and the two hundred and fifty Princes did offer incense as well as he, Dathan and Abiram were Sons of Reuben, the first born of all the Patriarches; these Reubenites, camped next to the Kohathites, on the Southside of the Tabernacle; as is showed, Num. 2. and joined with them, and two hundred and fifty Princes of the Assemblies, Senators, Statesmen, Governors, Reputed, Religious and Righteous men, were famous in the Church, men of name and renown, Numb. 16.1, 2. they were not any of them (that we read of) vile or vicious in their conversation, nor is it likely, if they had been so, that the Congregation should so much respect them, and though they be called wicked men, v. 26. or (as some others read it) sinners, perverse, hard men, yet that was by reason of their division, which is a work of the flesh, Gal. 5.20. showing them to be carnal, 1 Cor. 3.1, 2. not by reason of any gross miscarriage in their conversation that we know of; the occasion of it (saith Solomon Jarchi) and indeed it might well be one occasion, was, Corah being a Levite, of the Koathites, which was the chief family of the Levites took offence, and envied at the preferment of Elizaphan the son of Uzziel, whom Moses had made Prince over the sons of Koath, Numb. 3.20. when he was of the youngest brother, and Corah himself was of Izhar, elder than he; and probably Dathan, Abiram, and On, being the sons of the eldest son of Jacob did grudge that the privilege of primogeniture, was taken from their Father, and his house; See Ainsworth in Numb. 16.  
The nature and manner of their offence was this; Corah took men, he departed, saith the Syriach Verbion; was divided, saith Fargum Onkelos; withdrew himself, separated himself, took himself to be a part from the Congregation, saith Solomon Jarchi. And Datha●, Abiram and On also, ●ook men, and separated themselves, or rather, Corah took them all into a distinct Congregation or Church, from the Congregation of the Lord, and from being under the power and oversight of the Rulers thereof, Numb. 16.5, 6.17, 40. Psalm. 106.17. They risen up against Moses and Aaron, though I conceive them guilty rather of Ecclesiastical then of Civil division, rather of Schism than Sedition or Treason, and their opposition was rather against Moses as a Minister, then as a Magistrate, for they said not all the people are wise, valiant, true hearted, which are the qualifications of the Magistrate, they did not claim to rule the state, but to offer Incense, v. 3.5, 10. hence Aaron's Rod budded, not Moses his Rod, Numb. 17. though in their zeal for their Schism, they did undutifully reflect also upon the civil Magistrate, v. 13.14. nor did they plead only for the equality of the Priests, with the high Priests, or of the Levites with the Priests, as some learned men do conceive they did; though this than had been a very great error, and more express against plain Texts, than it is now to hold the equality of Church-Officers under the New-Testament; but though Corah was a Levite, they pleaded for the equality of all the people with the Priests and Levites the words which Judas calls the gainsaying of Corah were these; All the Church is holy, every one of them, and the Lord is amongst them; wherefore lift ye up yourselves above the Congregation of the Lord, v. 3. whereas in deed and truth it was they that took too much upon them, v. 7.8, 9 they preached much for Liberty, yea, spiritual, ministerial power in the body of the people, in opposition to their guides and leaders, they affected, challenged and usurped the Priesthood, v. 10. in that they did seek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as the Septuagint reads it) to do the work of the Priests, to offer Incense, which though they might easily be gifted for, yet were not called to it, and questionless, the people intended their own profit too; for if the Priests work might be taken from them, and done as lawfully by others, why might not also their Tithes and Wages? This Schism pretending the purity, power, privilege and indirectly the profit too of the body of the Congregation, and complaining of the usurpation of the Priests, though resisted by Moses, and Aaron (who having been highly and visibly honoured by God, deserved to have been very venerable amongst the people) so far prevailed that Corah gathered all the Congregation against Moses and Aaron, v. 19 and though God by Moses (the Elders of the Congregation following him) charged them to forsake Corah and his company; yea, though God himself according as Moses had foretold, appeared against them in an extraordinary miraculous way, v. 28. to 34. So that the people saw it and fled, v. 34. Yet on the morrow all the Congregation (so fond they were of that pleasing Doctrine, after they had slept on it) murmered against Moses and Aaron, saying, ye have slain the people of the Lord, v. 41, 42. as though Moses, Aaron and the Elders were not the Lord's people, but enemies, yea murderers of them, they meant of Corah and his company, which were taken away by God's immediate hand, but afterward God for this their murmuring sent a plague, v. 45. etc. This Spirit that was in Corah, was indeed an evil, seditious, schismatical Spirit, and their opinion and practice, how pleasant and plausible soever; and what ever the 250. Princes of the Assembly, and all the Congregation voted for it, was a dangerous, deadly, damning sin, God did strike them dead, not by the common death of all men; some the earth swallowed up, v. 33. some the fire consumed, v. 35, some the plague, v. 47. and Judas saith, men perish in the gainsaying of Corah.  
This gainsaying of Corah is a sin of the new Testament as well of the old, Judas v. 11. Let it be seriously and sadly considered of whom that Text is spoken, and whether there be not many now adays some perhaps of honest intentions and affections) guilty of it.  
FINIS.