Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	rule_n	scripture_n	tradition_n	12,255	5	9.8749	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

is here held out to be the object of Faith Faith the prime meanes of our salvation and the Scripture the way rule and guide of Faith The practice of this hath attained an honorable record of the men of Berea the Holy Ghost still testifying that they of Berea were more noble then others even in this for that they would not give credit or Faith to the truths delivered by the Apostles themselves further then they made and found the word of Scripture to be the rule thereof they searching the scriptures daily whether these things were so Acts 18. 11. But the men we speake of while they winde up all Religion and rules of Faith into their unadvised presuming spirit what do they less so heinously obnoxious they are to the way of the spirit of truth then to be wise above that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written But besides divine Authority seconded also as might be abundantly instanced if occasion did require with the numerous Testimony of the Spirit of God in Holy men of all ages plaine reason proves it viz. That the Word of God or Scripture is the rule of Faith 1. That is and only is the rule of Faith that is of infallible truth But the Scripture is and only is of infallible truth it being the word and minde of truth Therefore the Scripture undoubtedly is and only is the rule of Faith Truth being the proper immediate object of Faith it must needs be the rule Rectum norma sui obliqui therof i. of that that is to be beleived For truth or what ever is streight and right is the rule and measure both of it selfe and that that is Erronious and crooked The Rule of Faith must be certaine and known for if it be not certaine it is no rule at all And if it be not known it is no rule to us But nothing is more certaine nothing is more known then the Holy Scriptures contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of Faith most certaine and most safe And for the case in hand it is worth our notice that the Scriptures must needs be better known then the spirit in some cases as namely where it is received where it speaketh plainly and the question is concerning the spirit These are Bellarmines own Reasonings not against us but Libertines relying upon Revelations which as they will serve to condemn the Scripture-blaspheming-Papists out of their own mouthes so also to confute our Anti-scripturists in this particular These things are written notwithstanding that we might have the certainty of that wherein we are instructed and that we might beleeve in Jesus and in beleeving have Life Eternal But how many absurdities and dangerous Danger consequences are the issue of the deniall hereof It followes 1. That the scripture is not the word of God it is all one in effect to say so and to deny it to be the rule of Faith for that that is the Word i. the will sense and truth of God revealed must needs be the rule of Faith And if the scripture be not the rule of Faith it may not be received as the Word of God for as we see God by the eye of reaeson in the World through that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Creation and Providence so with the eye of Faith alone in the Holy scriptures as he is there revealed to us by his Prophets and Apostles Thus 2. It robs the Lord of his infinite Glory and injuriously strips the World of the greatest Blessing wherewith ever God in blessing blessed it the scriptures for as to God they are the greatest outward pledge of his admirable favour and as to us the best yea the only ordinary way and meanes of heavenly light life and happiness To refuse the scripture as to the rule of Faith it must of necessity either expose us to the folly of acknowledging unwritten Traditions and to fall professed Papists or worse to the danger of waiting and attending on immediate Revelations and arise to Familisme But since the way of this Errour doth directly lead to the later of these we have a considerable price put into our hand to purchase though short yet seasonable digression touching Revelations of this Quere Qu. Is it not lawfull in these dayes of light to expect Revelations Answ The word Revelation is used in the scripture in the good sense but such Revelations as either take away from or add to the Scriptures and such Revelations as claime to be immediate may not be expected And such are the Revelations we now speake of Such as derogate from i. deny or contradict any part of the scripture is utterly unlawfull and ridiculous and cannot possibly be of the spirit of God For observe When there was but part of the Word express and extant and God shewed at any time by revealing his minde to the Prophets his intention to add an increase and inlargement towards the decreed perfection of the Holy Writ He never argued so much former improvidence or present contradiction to himselfe as by the now reigning spirit of truth to charge the other truth that had been revealed before by the same spirit to be false and Erronious And even as Gods word of six severall daies in that most admirable frame and fabrik of the World doth sing and set forth the praise of the Glory of Divine Wisdome with the sweetest Harmony even so doth the glorious building of scripture though the stones thereof were laid at sundry times by severall instruments and in diverse manners That Land is not surely the Finger of God that endeavours to demolish it yea or to take down a stone thereof But this Errour would remove the very corner stone and with violent hands labours every way to bury the beauty of this building in the ruines thereof denying not only the Word to be the rule of Faith but the triall of Faith at all yea Faith it selfe and Christ himself c. and almost what ever the scriptures affirme unlawfull abominable Revelations For I protest saith our Saviour unto every man that heareth the Words of the Prophesie of this Booke that if any man shall diminish of the Words of the Prophesie of this Booke God shall take away his part out of the Booke of Life and out of the holy City the place you so much boast in and from these things that are written in this Book Rev. 22. 19. That Revelation that adds to the word is as impious unwarrantable also The top stone is laid the work is finished the whole Will and Minde of God is already revealed to us in the scriptures and we may looke for waite for no more Johns writings contemning every thing to be known to the end of the World even till he which testifieth these saith surely I come quickly c. Rev. 22. 20. And yet this Errour will expect more truths yet the scripture being not the rule

ministeriall Kingdome be given up to the Father As you prize the vertue and influence of Christ your head despise not prophesyings And as you prize the fulnes of God despise not the vertue and influence of the head Christ By Faith we are united to the head and by holding the head we receive all spirituall nourishment and growth and who is Paul who Apollo but Ministers by whom ye beleeve By Faith Rom. 10. 17. 14. in Christ we are justified sanctified saved and Faith cometh by hearing and how shall we hear without a Preacher Be not deceived by any means whatever to sleight your Saviour and his salvation thus by sleighting his Ministry your Minister who hath been and is in labours more abundant among you Lastly Pray evermore in every thing 1 Thes 5. 17. Eph. 4. 6. by prayer and supplication with thanksgiving let your Request be made known unto God God hath indeed promised all things to his People yet unto them as a praying People Eze. 36. 37. Notwithstanding all the promises before mentioned thus saith the Lord I will yet for this be Joh. 1. 12. 16. Vers compared inquired of by the house of Israel to do it for them Faith indeed is that vitall spirit by which but yet prayer is the Organ through which we receive from the fulness of our head and grace for grace Faith is the Bucket but prayer is the rope whereby we let down the Bucket of Faith and draw water out of the wells of Salvation whosoever shall call upon the name of the Lord Rom. 10. 13. shall be saved In this verse both ends of a Golden Chain are lincked together Here is Salvation promised to Prayer but shall every one that saith Lord Lord enter in no verily Salvation is promised to such a Prayer alone as proceeds from Faith How shall they call on him on whom they have not beleeved but as Salvation is promised to prayer and all true prayer proceeds from Faith so Faith comes by hearing How shall they beleeve on him on whom they have not heard and how shall they hear without a Preacher Faith comes by hearing by Faith comes prayer and by prayer Salvation Cast away prayer and you have denied the Faith refused your own mercies yea neglected your own Salvation And the heighth and depth the length and bredth of this word Salvation the Epitomy and Center of all and every mercy the sum and all of every promise Salvation And yet whosoever calls upon the name of the Lord shall be saved You cannot loose the Benefit of Christ but you loose Salvation you cannot loose the use of Faith but you loose the benefit of Christ and lastly you cannot loose the use of the word and prayer but ye loose the use of Faith He that neglects Christ Faith Word or Prayer neglects Salvation O then take heed for how shall we escape Heb. 2. 3. if we neglect so great Salvation But least my Porch should be too large for the Temple I have but a word or two of caution more by way of reflection for you and I speedily conclude 1. First Then beware of such in generall as teach otherwise that fight against teaching with teaching against ordinances with the use of Ordinances and consent not to wholsome words even the words of our Lord Iesus Christ and to the Doctrine which is according to Godliness such are proud knowing nothing but doting about questions and strifs of words whereof come perverse disputings of men of corrupt minds destitute of the truth 2. But especially take heed of such who concerning the Faith have erred saying 2 Tim. 2. 18. that the resurrection is past already take heed of such because of their prevelancy and danger for the first Their word doth eat as doth a Canker For the second It overthrows ver 17. the faith of them that receiveth it and seems not compttible with truth of ver 18. grace neverthelesse the foundation of God standeth sure having the Seal the Lord ver 19. knoweth them that are his Now for these great ends dear Christians I make bold to offer you this small means this little Treatise which indeed was compiled though as in Publick it commend it self to all especially for your and your Neighbours sakes you having occasion to be acquainted more then others and I fear then enough with my Antagonist Now the Lord manifest his strength in weakness and make this my small indeavour to be greatly effectuall at least for prevention if not the subversion of this errour among you I therefore commend you to the Act 20. 32 ver 29. word of his grace which notwithstanding all greivous wolves which spare not the flock if you watch is able to build you up ver 31. and to give you an Inheritance among all them that are sanctified and subscribe my my self as truly I am your Christian Brother That loveth you with all Christian brotherly love FR FVLLWOOD The Analysis This Errour is considered here 1. Generally where we have two things 1. It s Definition 2. Its Grounds 2. Specially where it is handled two wayes 1. Absolutely or in its Doctrine about which two things 1. It s Division i. into five sorts It opposeth the spirit against its owne 1. Effects 2. Cause 3. Word 4. Ministry 5. Witnesse 2. Its Parts i. All its particular propositions and of them five things usually 1. Whither reduced 2. What they are 3. Whence they are 4. Their Grounds 5. Their confutation this twofold 1. Mediate answering their Arguments 2. Immediate confuting the Errour 2. Respectively or in its use where are shewed two things 1. It s End namely to be cheifly a Rest and Evidence 2. It s Falsenesse and weaknesse as to that End THE TRUTHS THAT are maintained in this Treatise in order are First concerning Evidences and are these 1. THE word of Grace or gracious qualifications are sufficient good evidences of Gods favour 2. The spirit of Christ doth not with its own immediate light discover it self to the Soul Secondly concerning Christ 1 The person of Christ is not a Form Type and shadow onely or a bare representation of his spirit 2. The Person of Christ is the Object or Medium of Faith Thirdly concerning scripture as first absolute 1. The visible scripture is more then a bare Allegory 2. VVe are bound to beleeve more of Gods words then the spirit hath cleerd and perswaded to us Secondly respective to our use thus both in the whole 1. The Scriptures are to be the rule of Faith 2. The Scriptures are to be the triall of spirits Thus also in many parts especially The Scripture is profitable in its Doctrine for instruction in its commands for obedience in its promises for comfort and consolation Fourthly concerning the Ministry 1. Communion of Saints is the way of God 2. The Ministry of the word and prayer are yet abiding Ordinances in the Church of Christ Lastly concerning Experiences That

we may take comfort to our selves against both our present and future ends from former experiences These markable Scriptures following especially are largely opened in this Treatise accordingly as the Margin points to ROm. 8. 16. The spirit it selfe beareth witnesse with our spirits that we are the Children of God 2 Cor. 5. 16. Wherefore henceforth know we no man after the flesh yea though we have known Christ after the flesh yet now henceforth know we him no more Isa 8. 20. To the Law and to the Testimony If they speak not according to this word it is because there is no light in them 1 Joh. 4. 1. Dearly beloved belleeve not every spirit but try the spirits whether they be of God for there are many false Prophets gon out into the World 2 Pet. 1. 19. We have also a more sure word of prophesy whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn and the day star arise in your hearts Rev. 21. 22. 23. And I saw no Temple therein For the Lord God almighty and the Lamb are the Temple therof c. Heb. 8. 11. And they shall not teach every man his Neighbour saying know the Lord for all shal know me from the greatest to the least A Table of the severall Chapters contained in this following Treatise CHap. 1. Of its Definition fol. 1. Chap. 2. Of the grounds or rise of this Opinion in generall fol. 5. Chap. 3. Of qualifications f. 15. Chap. 4. Of the immediate witnesse of the spirit f. 55. Chap. 5. Of the knowledge of Christ after the flesh or in his Mediatorship f. 68. Chap. 6. Of the Allegoricall sense of Scripture f. 91. Chap. 7. Of beleeving those truths of the Word that we are not yet convinced of by the spirit f. 104. Chap. 8. Of the Scripture as it is the Rule of Faith 115. Chap. 9. Of the VVord as Judge of spirits f. 133. Chap. 10. Of the VVord as profitable for Instruction f. 154. Chap. 11. Of the Scripture as profitable in its command for obedience f. 161. Chap. 12. Of the Scriptures as usefull in their promise for comfort f. 179. Chap. 13. Of the Gospell Communion of Saints or Church fellowship f. 192 Chap. 14. Of Gospell Ordinances in generall f. 186 Chap. 15. Of the Ministry of the word f. 205. Chap. 16. Of Prayer f. 233. Chap. 17. Of Experience f. 252. Chap. 18. Of the spirit of Christ as the Soules immediate Rest and Evidence f. 263. A farewell to the Reader f. 309. THE GENERALL CONSIDERATION of the ERROVR CHAP. I. Of its Definition in Generall IT is a pretence unto the immediate enjoyment of Definition the Spirit of God as alone the onely All-sufficient means to the Soul even for all intents and purposes especially for Evidence 1. It is a pretence Viz. As opposed to that that is true and reall or so indeed 2. The fallacy and formality of the Errour lies hid in the words Immediate as alone Means as they have their place and sense in this Definition 1. Immediate that is not to be taken in opposition to distance of place but to the meanes of enjoying But this word Immediate will be better cleared if we will joyne it with the second terme of fallacy mentioned as alone 2. As alone without the use of any means whatever subordinate thereunto Thus whatsoever we can call Religious helps Gospell means though owned and ordained by God himself is plainly excluded this their Canaan as imperfect or a very needless thing and all use thereof flatly condemned as a living and resting below God and Of false rests which is wholly used in this Treatise therefore oftentimes compared in his Book to the Children of Israels resting in the Wildernesse In a word it pretends to be in the Sunne and holds the beames in contempt trodden under foot It is in an everlasting Light and hath cast a vaile of darkenesse upon these things below it Viz. Ordinances Graces Scriptures Experiences and not onely upon those meanes but upon Christ Jesus the Mediatour himselfe These are forms types shadowes while it is swallowed up in the Power Truth Substance God its glorious Heaven 3. Means it is not said Efficient ' nor yet End I advise the Reader to take speciall notice of both those 1. The question is not whether the Spirit of God be not as alone the onely All-sufficient Efficient of all in the Soul of a Creature Here we dissent not but subscribe with both hands to that of the Apostle That it is God that worketh in us both to will and to doe of his own good pleasure 2. Neither is the question here whether God as alone be the onely All-sufficient End of the Soul in this we agree For God is our Portion for ever Nothing below God nothing but God is the rest of Souls in this sense The sound of this most frequent terme namely Rest is so equivocall and dubious that the weaker Reader had in a most especiall manner need to retain this Item That we controvert not about the Finall rest of our Souls but the means thereof not about our Objective but our Evidentiall rest 3. Therefore the Spirit here is to be understood as means or as the supply of all means to the Soul it is confest we cannot call the Spirit means but in an unusuall and improper sense yet we can no way better if any way otherwise expresse their sense who prefer I am sure and recommend their Spirit in stead both of the cause and means also 3. To all intents and purposes it stands in the room of all the means both of knowledge and grace but especially of comfort all our usuall and most comfortable Evidences of the truth of our grace Gods love and favour to and presence in us these especially are most suspicious and forcibly beat back with an high zealous Arm out of this their rest This Errour will tell you that Christ in us hath this Prerogative to be immediately i. e. without and above the use of any means both the Spirit of Truth Grace and Comfort even All in All unto its subject It pretends to the immediate injoyment of God as alone the onely All-sufficient meanes to the Soul even to all intents and purposes c. CHAP. II. Of the Grounds or rise of this Opinion in generall WEE come now to consider what may be the Grounds and Principles that afford most occasion and help to the bringing forth of this fond conceit into the inventions of men and among many others perhaps we have thought upon these following The first may be either a conceited or perceived abuse of the usuall Gospell means and helps either in themselves or others Sad experience witnesseth that this doth too too often create in many a most zealous prejudice against the very use of lawfull things such is the vulgar unstayed rashnesse it puts too an inconsiderate violent hand

the punishment Lam. 3. of his sin The consequence is cleare as the Sun for what the Spirit hath revealed to us we cannot have an ignorant unbeleif thereof We are to beleive every Truth that God hath revealed to the World in Scripture But there are many Truths in the Scripture that the Spirit hath not yet revealed to most if to any Therefore we are to beleive more Truth and Scripture then the Spirit hath yet revealed to us The Proposition is clear because all revealed Truth is to be beleived First by that Law of Reason that is implanted in every man by Nature Secondly by the Law of God that condemneth every spirit as foolish and bewitched that obeyeth not the Truth in believing of it Gal. 3. 1. But now how shall we prove the Assumption to them that deny the Scripture viz. that there is more Truth in Scripture then the Spirit hath yet revealed to any They will be forced to grant it will they but yeild a little to consult their own experience for they will acknowledge that there are some that are more enlightened inspired with the spirit of Truth then others even among themselves Now that revelation that hath honored them above and beyond their Brethren was either made known by a spirit of Truth or Error but they not acknowledging the later of these then that they have received from the Spirit of Truth must needs be Truth and that may be the Truth for their sufficient conviction that is not revealed by the Spirit to many There is some Truth in Scripture that is not yet revealed to some men all the Truth in Scripture ought to be beleived by all men therefore men ought to beleive more Scripture then the Spirit hath yet made clear and manifest to them But a word to hint at the absurdity and danger of this Opinion and I shake hands yea wash my hands of this And first we must needs infer that there is no sin * Ignorantia Juris of ignorance can possibly be committed for if I am bound to beleive no more then the Spirit doth reveal I can be ignorant of nothing that I ought to know for whatsoever the Spirit doth reveal I must needs know There can be no sin of unbeleif for so far as the Spirit perswades and enlightens I must and cannot but assent There can be no actual sin at all among the Heathens for they either have the Spirit of Christ or not The first is too absurd to be imagined Then if they have not the Spirit they cannot have the Law revealed to them by it therefore the Law concerneth them not and where there is no Law there is no Transgression The Man of sin himself as so cannot sin i. against the Gospel the Saints or Christ since he is not perswaded by the Spirit of Truth that these are true Neither do I well conceive how the People of God can sin either for so far as they receive the Truth from the Spirit so far do they not obey it and no further are they bound to regard it Or to conclude if the Saints can sin the Saints it seems are the onely sinners in the World upon this account However men may wallow and tumble in the grossest prophaneness and yet not lose their Cloak The Spirit hath not revealed it to me it will be said I am not yet convinced that what I do is sinfull or evil And Happy thrice happy are ye blinde and ignorant Indians rise up and cal this way above all other blessed it freeth you from sin and punishment also for where there is no Conviction of spirit there is no Law and where there is no Law there is no Transgression and where there is no sin there is no punishment As this Opinion lays a good Foundation for sin so for Ignorance and Error also Well might the Papist say that Ignorance is the Mother of Devotion it being so good a Preservative against sin and wickedness And for Error this will lead us to deny Jesus Christ and God himself the Resurrection of the Body Immortality of the Soul Heaven Hell and worse if possible and bring a man safely off and free from any sin or check upon this account plea ground and warrant I am not yet convinced hereof by the Spirit of God And to conclude it doth plainly levell the holy Bible with any other Book whatsoever whether godly or profane and make the Word of God of no better Authority then they which even the very very worst of which I am bound to beleive so far as the Spirit I mean by Scriptures shall convince and assure me of the truth thereof And yet which I greive to think and tremble to write this is a most commonly received Opinion among us in this Age. Ah! let us take heed of loosing that if such Errors as these once spread and prevail wherein our very Souls are bound up Religion it self CHAP. VIII Of the Scripture as it is the Rule of Faith WE now shal pass on in the defence of the Scripture to consider it respectively to our use thereof first altogether in the bulk whole therof as denied by this error in these two assertions 1. That the Scripture or Bible is not to be the Rule of Faith Page 128. 2. Nor the Judge and triall of the spirits page 66. line 2. 3. page 127. Both these are also known to every one that hath any knowledge of popish tenets to be ranke Popery The difference lies only in the different use hereof the Jesuist using them to advance his Pope and the men of this Errour making them a mean to carry on the designe of their spirit but of them in order Now in answer to the first viz. The deniall of the Scriptures to be the rule of Faith these popish assertions are found in the Jesuites Books Namely That the Gospell was written not to rule our Faith but to be ruled by it That it receiveth all the Authority it hath from the Church And that we must live more according to the Authority of the Church then Scripture c. Now may we but call the Church here the Pope and the Pope the Spirit a most easie mistake and in these and many other particulers the Abbettors of the Errour we are disputing against do willingly bow do obeysance to his holiness if not even fall down and kisse his Toe But there being nothing to be brought for this Errours upholding that I can think of at present that hath not already The truth proved received an answer upon an other occasion before I shall immediately betake my self for the strength and establishment of the contrary affirmative viz. That the Word or Scripture is to be the rule of our Faith For First we have cleere and pregnant scriptu●e for it 2. Tim 3. 15. The scriptures are able to make us wise unto salvation through the Faith that is in Christ Jesus where observe 1. That Christ

in the Sense we speak of may not alwayes be true or false but the words true or false may be Ambiguous For 1. Qualifications may be said to be true or false 1. With respect to the Cause and Principle as Effects 2. With relation to their End as means because 3. They may be true or false with regard to our knowledge Now according to the first Interpretation gracious qualities cannot be false and therefore not either true or false for they are true effects of the Spirit of Truth and if that be his Sense his Argument is guilty of contradictory qualities he before having frequently granted them all to be truely wrought by the speciall operation of the Spirit and still denying them as to be Evidences of the true Enjoyment of God Page 22. line 22. Page 21. line 14. But if we conceive true or false in the later Constructions namely by our ignorance of the Truth thereof they may be false means with respect to this End Viz. The Evidence of the true Enjoyment of God I answer that as I have already so hereafter in their place shall more cleerly free them from this Romane scruple from being false i. e. fallible Evidences of the true Enjoyment of God Object If it be Objected that wicked men and Hypocrites have the same qualifications it is a needlesse thing For Answ Such men have the Spirit as much and more truely then Grace as it works upon such mens hearts with its common Effects and motions If this then hinders our infallible Judgement of the Truth of Grace how will ye judge of the Truth of your Spirit Object It is as little worth to affirm that Hypocrites may thinke their Grace to be true as well as the Godly For Answ Truth being seated in the understanding hath its answerable light and it doth not hinder the Godly mans assurance of the truth of his Grace because wicked men flatter and deceive themselves with a fals opinion of theirs not so because the Mad-man thinks he is a sober man cannot the man that is sober indeed be assured thereof The Childe accounts his Counter gold and so is mistaken therefore cannot the Father know his Gold to be Gold Men in the dark may err and no wonder but the Candle of David is Enlightned the Disciples of Christ have a light within them a light that manifests evil from good truth from Errour even that Anointing that teacheth them all things But to conclude a wicked man may as well and more easily mistake in his judgement of his Spirit if Judge thereof and not by its effects then of his Grace this being more visible descernable as corporall the other more subtill and indescernable as Spirituall The fourth and last Argument Object The last Objection against Qualifications lyes in experience the Abbettors of this way have found by experience that such Evidences as these are as a rotten wall to those that trust and lean thereon Answ It is most clear they lean too much upon their own phansied Experience But I shall onely put their Experiences in one scale and the many thousand Counter Experiences of Holy men of all Ages that have abundantly testified for such Qualifications as bearing invincible Truth of Evidence in the other scale leaving them to be poysed by indifferent Judgements Yea are not many Experiences of this very kind left recorded in Scripture on purpose for our clear instruction and strong consolation in this Case and that not onely in the old but new Testament also even of such as had attained Gospell perfection Our Pattern Christ Jesus takes great boldnesse to himself in Prayer to Heaven that he had glorified his Fathers Name and if you aske Holy Pauls advice and experience in this kinde you may hear his answer 2 Cor. 1. 12. This is our rejoycing even the Testimony of our Conscience that in simplicity and Godly sincerity we have our Conversation in the world Yet then we may affirm what this Errour denies that Qualifications wrought by the Spirit are good and sure Evidences of our enjoyment of God Arguments to prove the Affirmative that Qualifications may be used as Evidences Having pulled downe and laid Errour desolate we shall now attempt to build up Truth and render it strong and glorious upon the Grounds following Arg. 1 The first Argument is taken from that of S. Peter 2 Ephes 1. 10. where the Apostle doth exhort us To give all diligence to make our Calling and Election sure now how shall we make our Election sure but by our Calling for we are called according to his purpose Rom. 8. 28. And how shall we make Vers 5. our Calling sure but by the worke of Calling and the effects thereof but by adding unto Faith Vertue c. Now if ye doe these things you shall never fall do you fear your falling away is this your desire to make your Calling and Election sure This is the way add to Faith Vertue c. and if you doe these things you shall never fall c. Arg. 2 You must give us leave to make use of our Reason Whom God hath joyned together let no man put asunder the Spirit of God and our Reason these two make up a truely enlightned and reformed judgement a sound minde Then 1. While the Scripture hath plainly laid down this Proposition He that beleiveth shall be saved If I can assume I beleive why may not blood be my witnesse and my Faith a blessed Evidence of salvation to me 2. If the Word of God witnesseth the deceitfulnesse of our heart in being apt to perswade us that we beleive when our Faith is dead doth not the Law of Reason as well as of Scripture command Examine your selves whether you be in the Faith prove your owne selves But how Therefore 3. While the Scripture declares that Faith works by love purifieth the heart c. As it thus affords a Rule for triall so by measuring our selves by this Rule if we can truely finde That we are such as love God Christ our Brethren our Enemies c. and that our hearts are 1 Joh. 2. 3. cap. 3. 19. 21. Ver. 14. cap. 2. 3. purifying in the Refiners fire doth it not incourage yea command to conclude That we are past from Death to Life because we love c. And to strengthen in our Souls that blessed hope while we purifie our selves as he is pure and so for any other true Grace I close up this with that invincible Scripture that hath already been hinted and if truely weighed might end this Controversie 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know ye not even your own selves that Jesus Christ is in you unlesse you be Reprobates i. e. unapproved whence 1. the ordinary rule for the triall of our Faith of which it is a shame for Professors to be ignorant is the being of Christ in the Soul 2. The ordinary way for Professors to finde

not knoweth not God i. He that doth censoriously uncharitably contemn or condemn his Brethren doth not shew himself by love and the carriages of love knoweth not God for God is love Vers 8. Quest But what need of these Rules Is not the spirit of Truth in it self sufficient to discover Error and Heresie I answer Answ Though I have already before sufficiently spoke to immediate Revelations of the spirit I adde that the light of the Text doth clear the contrary for who were they to whom John writeth Were they not such as had the Spirit of God Vers 4. Yet this command of trying the spirits reacheth and immediately falleth on them as if most fit and properly convenient for such as have the spirit to try the spirits though they are Children of Light they cannot immediately discern betwixt things that differ but these must use means for the exercise of their spirit of discerning these must try the spirits Quest But those spirits which are of God have not they sufficient Light with them to discover themselves Answ No not immediately for we must try the spirits whether they be of God if of God we must know them to be so by triall and examination But it is now high time to shake hands with that Text and to weigh the Consequence of this bold Deniall of the Word of God to be the judge and triall of spirits For then Thou canst not possibly convince another of the Error of his spirit upon good Grounds What course wilt thou take with such a spirit Wilt thou tel him that thou art assured that he is in an Error And will not he answer with assurance as stout that he is in the truth And if thou wouldst convince him by reasoning the Case can this be done without some outward Rule and Ground to which both parties acknowledging it Umpire must make their Appeal Now this outward third this Rule Judge Umpire must of necessity be the Word of God or some humane Tradition The Word of God is silenced in the Case by this same spirit and what a Popish Absurdity followeth A man of an erroneous spirit the Word of God not being his triall cannot possibly convince himself of Error upon good Grounds For what shal be the word or Rule of Truth for his instruction reproof conviction if the Word of God be not The spirit that is undoubtedly true But then I demand how shall we know that spirit that is of Truth to be so Or since None know the things of a man but the spirit of a man that is in him How shall I know what is the truth of such a spirit of truth in any man but by his word alone and now is not the word of Man preferred above the Word of God The Word of God must not and must the word of man be the judge and triall of truth and spirits The word of a frail and fallible man exalted above the Word of the true and infallible God The word of a private single man take up the place and Office of the publique Word of God that hath been so highly honored and had in so famous acknowledgment and credit by all religious holy men of all Ages successively Profanum vulgus this way speaks every man true and God alone a Lyar Let God arise and let his Enemies be scattered May not the Word in this use laid aside every man make his own spirit to be the Rule and Standard of all Truth and Faith While one more presumptuous then the rest intrudeth his Tenets for Truth another bringeth in his so a third so a fourth c. Every man self-conceited beleiving his own way and opinion to be truth why may not every man claim the same priviledge By what Law is he forbidden The Law of Gods Word that is repeal'd the Law of spirits they are all equal How shall we now be reconciled What can end the Controversie Whom shall we hear Whom follow How shall we become of one minde one Faith What Town-clerk can allay this Hubburl Confusion Disturbance and make Peace and Union Either every man must yeild retreat draw back to himself into his own opinion going away quickly guided by his own spirit the blinde corrupted Dictates of decayed Nature or by a proceeding and that of necessity either by a Sword or Vmpire First by the Sword one urging thou shalt yeild to me another threatning subscribe to me a third swearing you both are heretical and I am alone in truth you both must and shall be of my way c. untill a Bacillous Argument end the Controversie the strongest arm be the best spirit and the Sword hath cut and decided the matter Or secondly by an Vmpire all pitching upon one to mediate betwixt them to end and reconcile their Differences to whom they must give all power and soveraignty to command them Truth Peace and Union thus creating to themselves a Pope and themselves Papists But to prevent all this let us hold-fast what we have received that the Word of God is both the Rule of Faith and the judge and triall of spirits CHAP. X. Of the Word as profitable for Instruction HAving reconciled the spirit to its Word whether taken absolutely or respectively to our use in the whole body or bulk thereof we now have occasion to make peace betwixt the same spirit and some special parts or particular uses of the same Word for this spirit that claimes to be the Spirit of God denieth the Word to be any way profitable either for instruction obedience or consolation in its Doctrine Commands or Promises First then it denieth the Word to be profitable in its Doctrine for our teaching and instruction Now the Scripture False rest pag. 45. l. 14. saith he doth not reveal Christ within any man his sense must be that the Scripture is not the means appointed or made use of by God for the spiritual teaching of the soul of man This being so general to the particulars behinde we shall have direct and just occasions of Answer hereunto in answering to them yet for present satisfaction I make a Proposal of these two Queres If the Word of God is not a means to reveal Jesus Christ within any man what then is meant by such Attributes of it as are found Heb. 4. 12. The Word of God is lively and mighty in operation and sharper then any two edged sword and entereth through even to the dividing of the soul and of the spirit and of the joynts and of the marrow and is a discerner of the thoughts and of the intents of the heart we say not the Word without the spirit but yet the spirit with the Word doth according to most sure and frequent experience all whatever we here have read therefore it is otherwhere called the Sword of the Spirit Eph. 6. 17. and what cannot that do when set home by such a hand Yea the weakness of God is stronger then men but now the

all that they themselves are suspitious that either the spirit of God doth not immediately teach and lead us into truth or that what they vent and publish is not the truth But we know that the Judgement of God is according to truth against them which commit such things For thou that Rom. 2. 2. 22 3. preachest a man should not preach dost thou preach thou that abhorrest Idolls dost thou commit sacraledge thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape c. 2. Let us search the Scriptures and in the primitive times we shall finde a semblance at least of this glorious day of the Spirits coming Let us observe what an aspect that casts upon preaching there and we may thence partly judge whether it will be so malevolent or not at its fuller appearance Act. 2. We finde an abundant performance of the promise of the Spirit upon the Apostles assembled together And what did it now silence them all and forbid them to preach any more did this coming of Christ in the spirit disanull and dissolve this ordinance of preaching committed unto them by the Person of Mat. 28. ult Christ No certainly it came not to abolish but to fulfill the same Therefore it falls down upon them in no other figure and shape but of tongues and they were all filled with the holy Ghost and began to speak Act. 2. 3. 4. 11. immediately began to speak the wonderfull things of God as the spirit gave them utterance now let not any think that the spirit of the unchangeable God is fickle as themselves ever to despise that way and ministry that he hath so highly before promoted and honored 3. Paul we know was immediately called to his great Appostleship by the voice of the spirit he was a Minister of the spirit and not of the Letter Let us 2. Cor 3. make Paul Umpire then in the case But we finde Paul preacheth and preacheth this Doctrine that Faith commeth by hearing And how shall we heare without a Rom. 10. Preacher Obj. But doth not the Scripture directly tell us that we shall all be taught of God and we shall not need every one to teach his Neighbour Answ This is the strong hold whereby the teaching of the ordinary Ministery is oppugned Can we but preserve and deliver it from hence it hath undoubtedly both safely and fully escaped the snare of the Enemy Now for this end we shall attempt at least these two things 1. To take of the dint of this Argument that flourisheth it self and threatneth so much in this Scripture And secondly to shew the proper and naturall drift thereof 1. And first This Scripture cannot possibly make void the preaching of the Word if we consider this following gradation 1. That it is a branch of the Covenant of Grace 2. Christ is the Mediatour and Performer of it for us 3. Christ promised the spirit for the same purpose even to lead us into all truth 4. That the same Christ when he ascended Ephes 4. gave Ministers also for this same purpose 5. At the same time when as he ascended to give these gifts he sent his spirit upon the same errand And therefore not likely to beat his fellow Servant to jossle the Minister out of the World 2. Now for the meaning of this place In a word it is either to be taken hyperbolically or comparatively but mediately stil or with Calvin restraining the accent to these later words saying know the Lord the meaning then being no more then this As the effect of the powring forth of the spirit there shal be a general profession of the name of God abroad knowledge covering the earth as water doth the Seas in a generall sense of knowing the Lord. Therefore they shall not need every one to teach his Neighbour saying Know the Lord after this manner saying Know the Lord for all shall know me c. And therefore to conclude the Text fore-mentioned speaks not the ministry null but effectuall God will not take away meanes but make meanes more prosperous by a more especiall presence and help of his spirit God will teach us by his Son Christ will instruct us by his Spirit And the spirit shall lead us into all Universale accommodum truth by the faithfull ministry of the word And observe this Covenant was in force as well then as now Then why Note 1. should it null the preaching of the Word more now than then 2. The Ministry therefore was a Co-worker with God in that age and why not now also Obj. 2 Others say we should approve of preaching better if ministers would deal plainly with us and tell us that what they preach is their own opinion and judgment and preach unto us in their own names But they presume to bring us the word of God and that in the name of God also and this offends and troubles us Answ Alas how apt are men to stumble at a straw yea and to make Christ himself in his own Ordinance a stumbling stone and a Rock of offence to themselves we must look upon the Ministry either as of Christ or not of Christ If we receive it not as the Ministry of Christ that we have partly already and shal more fully presently when we prove the succession thereof make cleer to you if you grant it to be the ministry of Christ then are they not Stewards and what Stewards do is it not in the name of their Master again are they not Embassadors and do not Embassadors declare the word of their Master the word of Reconciliation is committed to them and they treat with man yet in the name and with the Word of God Obj. But then what means this expounding raising Doctrines giving reasons and making uses of the word is all this the word of God Answ There is a book abroad and but lately started that upon this very ground doth tax all the Churches of Christ since the daies of the Apostles with gran● Apostasy indeavoring withall to destroy the preaching of the word and to bring us upon the other extream from living immediately upon the spirit to a bare reading of the word But let the Reader beware and consider its falacy indeed we grant that preaching expounding c. Is but the secundary not the primary truth and word of God Therefore our Sermons as they are to be deduced from so they are to be reduced to and examined by the rule the word of God Yet the word of God is either that that is expressed or implyed or that that is deducible from the holy Scriptures And that that is naturally drawn therefrom is as truly and properly the truth and minde of God as the Scripture it self Upon the very same tearmes Divines observe that though the Septuagint sometimes differs from the Text both in sense and words yet those very places are quoted by Christ himself for

that they are according to the Analogy of Faith as very Scripture So that while our Sermons are the truth of God and we our selves in commission from God the words that we speak are the words of God and we may speak them boldly as in the name of God and he that hath an eare let him heare what the Spirit saith unto the Churches Obj. 3 The two former Objections would have none but this third on the contrary would have all Preachers it knows not why we should put such a difference betwixt Ministers and others And therefore will have those that are gifted to preach without any more adoe Answ Ministeriall gifts are of two sorts such as belong to Officers and such as are common to Members also but they both have their place proper to them and do 1 Cor. 12. 17 29. not lash or jossle And are all teachers if the whole Body were an eye where were the hearing Que. But did not the persecuted Saints Ast. 8. 4. go preaching the Word every where and why have not we the same Gospell liberty Answ This if considered gives no license at al towards the wide and common practise of preaching by the presuming illiterate men of our times For 1. First It is to be observed that the word here use for Preaching is commonly used for publishing or declaring any thing abroad in the World The same is used of the impotent man that was healed Luke 8. 39. it is said he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching i. declaring the same and praise of him that had healed him so the Disciples here went preaching i. reporting the word Gospell Christ for which they suffered 2. Observe that before they went out of Jerusalem as also when once they came into Jerusalem again where the Ministry was setled we heare nothing of their preaching And we dispute not here how far private Christians may excercise their gifts where there are none that may preach by way of office But we dispute and argue against such only as by their allowance of common preaching would destroy the Function Que. The Apostle telleth us that we may all prophesie and by prophesying is meant 1 Cor. 14. 31. preaching therefore why may not all preach Answ Prophesying at least in the place now urged doth not mean preaching All conclude it is either more extraordinary or else more ordinary then but none the the same with preaching or the pretended Prophesying of our daies if we receive these Prophets among the Corinthians as extraordinary Officers as their name and 1 Cor. 12. 28 29. Cap. 14. 5. place they being still ranked with Apostles and such as speak with tongues would seem to intimate then without doubt the Prophets among us do not so much as pretend to their work or office But and if we take these Prophets in a more ordinary capacity then they are as much below as before they were above Pastors and Teachers For it is generally concluded even by such as complain of the losse of this excercise in our Churches that this way of Prophesie was but an excercise of our gifts as members not Officers Acts 13. 15. 1 Cor. 14. 29 30 31 32. And that it was only used in a Church that had Officers and that by their invitation and not till after publike preaching ended and both it and its spirit were ever liable and ready to be tried and censured by the rest of the Prophets the spirit of the Prophets being subject to the Prophets All which circumstances cleerly differ prophesying and preaching prophesying being only subordinate unto not at all opposed against much less the same with preaching Not but that as Vision by the Prophets so prophesying Prov. 29. 18. may be sometimes use by the Apostles either by a Metanimy or an abuse of speech for that that is properly called preaching Obj. 4 We grant say others that while the Apostles lived in the World there was a preaching by way of Office but that there is any succession of Ministry from them to us as is pretended wee deny Answ But we shall cleerly prove what is denied viz. That the ministry of preaching by way of Office did not expire with the age of the Apostles but rather it hath use and place in the Church in the last daies which we shall demonstrate from its transition promises and ends as they all are cleerly recorded in scripture 1. First let us observe the transition which the Gospell discovers whereby this Office is transmitted or made over to posterity As the Father saith Christ sent me so or upon that account send I you the Apostles sent by Christ say also in effect as Christ sent us so we send others Instanced especially in Timothy and Titus God sent Christ into the World not only Heb. 2. 3. 2 Tim. 1. 11. Tit. 1. 3. to be a King and Preist but a Preacher or Prophet also Christ sent Paul and the rest not only to be Apostles but Preachers also Paul c. sent Timothy and Titus not to be Evangelists but preachers also and withall let them know their place power and duty That they should send others and ordaine Elders and Bishops in every City whence we may aptly observe two things both the Tit. 1. 5 7. truth and the manner of the succession of the Ministry of preaching from the Apostles downward The Father gave the Son and the Son gave his Servants the ministers power by and in their own mission to ordaine and send others successively to the end of the World Which by undeniable consequence must needs follow for the Bishops or Pastors ordained or sent by Titus with the Angels in the Revel without question lived and ruled after the Apostles The former of which not being immediately ordained by Apostolicall power however the later were what then should hinder but by the same the Ministry of Preaching may and doth pass to the end of the World 2. But secondly We may further demonstrate the succession and use of preaching in the Church even to and after the daies we live in from the promises belonging to it viz. the promises of it and to it First There are promises of Preachers even to the last purest times to the purest times which shew that the coming of the spirit is not the going away of the Ministery And to the last daies witnessing that there is a succession and use of the same even to and with us When the new Jerusalem shall come down from Heaven it shall be built upon the foundation of the twelve Apostles that is their Doctrine as laid down by the Ministry of it But how doe you prove that therefore compare therewith Ezek. 47. 10. For even then the fishers i. of men shall stand and spread out their nets c. But let us also more plainly add that of Jere. 3. 15. Where God speaking of the restitution of his Church or the building of the new Jerusalem by

of Faith sufficient for it but I Protest unto every man that heareth the words of the Prophesie of this booke if any man shall add vnto these things God shall add unto him the Plagues that are written in this Booke Rev. 22. 18. Immediate Revelations may neither be lawfully expected by us For though it was necessary or at least most convenient for God intending to blesse the World at the length though gradually with a standing visible mean for its recovery in knowledge c. To reveale his will at the first in a more immediate manner to some yet if I mistake not we never read of any such inspirations so absolutly immediate way of Revelation as my Antagonists boast of God for the most part making use of some kinde of mean more or lesse through which he conveyed his minde to the men of God themselves He did not distill inspire and reveale it into them much lesse into the People in so secret insensible a manner as this age mentions Which we shall further cleere unto you by a few meditations upon this scripture viz. God who at sundry and in diverse manners spake of old to our Fathers by the Prophets hath in the last daies spoke unto us by his Son Heb. 1. 1 2. These words may testifie not only that but how God hath declared himselfe to the World both in the first and last dispensation But the question in hand is not about the truth but the manner of these Revelations Quest First then how did God declare himself in the time of the Law Answ This Place informeth that then in diverse manners he spake to our Fathers by the Prophets Observe God did not of old before any part of the Bible was written immediately reveale his minde to our Fathers i. the People but by the meanes of his Prophets Gods speaking to our fathers by the Prophets here must needs be meant of his speaking to the Prophets and rather in then by them to our Fathers For the Prophets for ought I have read had only one way of revealing i. by voice the Word and Will of God to the People but here this speaking must therefore be the speaking of God to the Prophets since it is as that was not only at sundry times but in diverse manners also God spake that truth unto the Prophets that they were to declare to the People in diverse manners i. not immediately but by diverse waies and meanes Somtimes by Vrim and Thummim somtimes by a voice somtimes by dreames somtimes by visions c. these are all mediums in and through which God cannot reveale himself immediately These are all carnall waies of Revelation when compared with our late inspirations the spirit of our daies not only speaking into but in them without the help of the shadow of any meanes whatsoever But Hath in these last daies spoken unto us by his Son Whence observe 1. The Prophet of Gods People in the daies of the Gospell is the Son of God 2. The way wherein the son of God giveth us his Fathers minde and Councell is his word voice or speaking to us 3. Untill the very last of daies shall expire we must look for the Minde and Will of God in the word of Christ his Son Hath in these last daies c. 4. That in these very last of daies the Son of God instructeth immediately by speaking unto us by his Word rather then by speaking immediately in us by his spirit Object Then what use of the spirit is not it promised to lead us into truth yea and to put into our mindes what we shall say when occasion serves c. Answ We admire and adore the promise and blessing of the spirit in all its use yet doth not the spirit or breath of Christ still come with his Word see the Office of the spirit declared expounded Joh. 14. 26. vers 25. These things saith our Saviour have I spoken unto you being at present with you but the Holy Ghost ver 26. shall come and teach you all things but how it is immediately expounded for he shall bring all things to your remembrance whatsoever I have said unto you Christ by his word both writ and preached declareth to the World his Fathers Councell As writ his minde is revealed as preached his Word is revealed to the World but the spirit can only take off the vaile from our hearts and make it effectuall and thus it doth its Office and maketh the Word to be spirit See Joh. 6 36. and life and the Ministers thereof the savour of Life unto Life and the ministration 2 Cor. 2. 16. of the spirit If it be in point of truth the spirit brings the word to our mindes or understanding and thus it is said to lead us into truth the way of truth is already laid in Scripture the spirit Joh. 16. 13 only leads us into it For he shall not speake of himself but whatsoever he shall heare that shall he speake if in point of Grace and Comfort The spirit doth worke these in us Joh. 1. 17. 17. by and in the use of the Word thus bringing the Word of Christ to our remembrance i. to our knowledge and improvement approving himself according to the Scripture in all respects as a Rom. 14. Acts 9. 31. spirit of truth and Holiness and consolation Obj. But he is also a spirit of supplication to us and doth he not then immediatly inspire when as he speaketh our praiers in us Answ Here is to be avoided a double fallacy 1. There is a difference observable betwixt the spirit speaking in us with respect to God by Prayer and with respect unto our selves by truth the sense we are now about Besides there is a double meaning in this little particle preposition in as in these two propositions it is used His speaking in us by praier is rather a speaking by us But his speaking in us by teaching is a speaking immediately into us 2. But more plainly the spirits speaking in us by Praier or as he is a spirit of Praier in us is not happily to be taken in such an immediate sense and way as some may think of it implieth as I can conceive only 1. A teaching us 2. An helping us to pray 1. The spirit as a spirit of praier teacheth us to pray either before praier or in our praying 2. The Spirit teacheth us how to pray before we pray by preparing our hearts to praier by meanes and by degrees by bringing unto us the knowledge of our estates wants the mercy and fulnesse of God by the word the Law and Gospel and by its daily increasing this habit of praier by daily acts Quest therefore it is that we never see a perfection of ability in the performance of this Heavenly duty of praier in instanti but by degrees But secondly It teacheth us to pray in the very exercise now is not that immediately Answ I answer not totally immediately