Christ who then shall be saved But Moses it seems must not enter Canaan nay nor * i. Jesus Joshua neither this new Jerusalem Dear Christians Let him that loves not the Lord Jesus be Anathema Maranatha How venomous is the Breath that blasts the mouth from whence it issues How ungratefull the effect that denies its Cause Can that be the ingenuous self-denying Humble Spirit of Christ that defames his Person and nullifies his Office A bad Servant surely that seeks to eclypse the glory of its Master and he that denies the Son is Antichrist O how needfull and seasonable a Caution is that for us viz. Try the spirits But that we may wipe off let us a little The Argument for this Errour examine the usuall gloss and colour which paints and sets off this Errours ugly and deformed face viz. That every new dispensation dissolves the former the spiritual dispensation must therefore put an end to the carnal or fleshly dispensation of Christ the coming of the Spirit which now is must drive away and banish the Person or the use of the Office of the Person of Christ Answ This is the aliquid nihil that would fain be something to mischief our Saviour but how vainly and idlely for 1. Though the dispensation of the means may in part be dissolved as the Figures and Types of the Law were by the coming of a better and higher dispensation of means viz. the Gospel Yet the last end is still aimed at and endeavoured by all viz. the knowledge and honour of the glorious Trinity among the sons of men Matth. 28. 19. 2. There is not any really distinct dispensation of the coming of the Son and holy Ghost into the World no more then betwixt the coming of the knowledge of the Father and Son into the World the Father was though darkly known unto his Children as appears in Malachy If Mal. 1. 6. I am your Father where is my honor Before the coming of Christ into the World But this knowledge I suppose of God as a Father in those days was only by vertue of the promise of the Son For how know we how have we God as our Father but by Adoption And how have we this viz. Adoption but through the Son So in like manner before the great and markable descention of the Spirit by our Saviours ascention there was some knowledge and faith of the Son of God which came from the more ordinary presence of the Spirit among us For flesh and blood did not reveal him to us And as we Matth. 11. 27. see not know not the Father aright but in the light and by the help of the Son None knowing the Father but the Son and him to whom the Son shall reveal him So the coming of the Spirit doth more clearly and excellently reveal them both for thus we receive the Spirit of Adoption whereby we cry Abba Rom. 8. Iohn 16. Father which Spirit also takes off the things of Christ shewing them to us and for this very purpose That we might glorifie him as our Saviour can affirm Father I have glorified thy Name So the glory of the Son is not as the glory of Moses that must be done away by any future glory that excelleth the three Persons of the Godhead are not like the strong man and the stronger as if the Spirit at his entrance as the stronger man should binde both the Father and Son hand and foot and cast them out a doors Though indeed they come gradually into the World yet not successively when the second comes the first with-draws not and with the last they all appear that God may be all even all in all as Father Saviour Sanctifier for acceptance satisfaction and application in the Name of the Father Son and Holy Ghost They are co-equal and co-honorable one in essence will power and in glory also not like to such Lights as eclypse and darken each other but rather as Beams of the same Sun or Lamps of an equal glory and lustre whose Lights do sweetly interweave incorporate and every one gains by other And to say no more in this case the Blood and Spirit of Jesus Christ are like the natural moisture and heat in man both mutual preservers of each other and both most necessary for our Salvation and the heat that eats out and consumes tht natural moisture that spirit that dries up the Blood i. mediation of Christ is false preternatural and Antichristian But to come a little closer Is Truth a Type Christ is Truth and that in distinction 3. Joh. 14. 6. with 16. 17. to the Spirit I am the Truth and I will send the Comforter my Spirit the Spirit of Truth c. Now nihil vero verius nothing is truer then Truth and as Christ therefore cannot be a Type so we may beleive the Truth The dispensation of the Son if so called must last and continue even while the last days iast Heb. 1. 1 2. And glory shall be to God by the Church in Christ Jesus throughout all generations Ephes 3. ult And God shall continue to tender salvation and happiness in Christ unto the World even after their new Jerusalem is built untill the last coming of Jesus Christ and by the Spirit himself For the Spirit and the Bride say Come Rev. 22. 17. and let him that heareth say Come and let him that is athirst come and whosoever will let him take of the water of life freely And he that testifieth these things saith Surely I come quickly Amen So come Lord Jesus Rev. 22. 17. 20. Further though Christ must give up his Ministerial Kingdom to his Father yet he shall most certainly retain the glory of a Saviour in his Mediatorship to the days of Eternity We that are Christs Sheep shall be set indeed at the right hand of God but our Fore-runner is there before us who therfore shall be still nearer to God then we and if we shal be at yet he is upon Gods right hand and to which of us yea To which of his Angels shall he say at any time Sit on my right hand c. Heb. 1. 13. Now doth not he sit betwixt us and God to the end that what we receive from God we might receive through him He is our Head and shall be our Head for ever And the glory of Heaven must first have its influence and pass first from God upon our Head and thence flow down upon us Even to the skirts of his Garments And we shall most undoubtedly continue in the presence and favour of God in Heaven untill the day we are able to pay our own Debts to the utmost farthing which will be even for ever and a day in the vertue of the Merits and Mediation of him that is the Mediator betwixt God and man the man Christ Jesus For * Psal 75. 3. He that bears up the Pillars of the Earth is the Rev. 2. 10.
more easy for beleivers then for such as doe not yet beleive to act Faith of Adherence It seems most strange that the Spirit should choose to work a Miracle where is least need and work no Miracle where most should make use of means or instruments for the creating of Faith and yet afterwards work comfort in the same soul immediately miraculously Faith of Adherence is a Creation and giving life Faith of Evidence is onely the motion of that life given For the first the Spirit must enlighten for the last he need onely snuff this Candle of the Lord in Man The worke of assurance is halfe wrought by and in the Faith of Adherence the Soul hath received the prime efficient of it Viz. The Spirit Secondly the Principle or second efficient Faith together thirdly with the matter of comfort Viz. Justification and a right to Heaven There wants nothing for the Soul to be assured of this but the work of his Faith through reason of his Qualification shewed to the Soul in the light of the Spirit Now how fitly doth enlightned Reason and this habit of Faith offer themselves for this blessed work Assurance God hath put an inclination in Reason and Faith towards this work and shall Potentiality never come to act Shall a Miracle be rather wrought to act their proper work without them No assuredly God will not spend his own Omnipotency in such Cases as this who as he maketh nothing in vain so he doth not delight to work a Miracle for that that is more easily Weames done in an ordinary way The Holy Ghost doth make an Exercise of our Reason about our Qualifications in the humbling of our Souls with Godly sorrow then why not also for heavenly Joy Why may not the Spirit as the Spirit of Adoption as well as a Spirit of Bondage work mediately through Qualifications There can be no Godly sorrow but it aims at Sinne is conversant about sin and can there be any Godly solace that springs not from Grace As reason exercised about sin causeth sorrow doth not Reason exercised about Grace work out comfort Let the rule of Contraries judge betwixt us It is the same that ascends and the same that descends the same Spirit that humbles and exalts the change is not in the efficient but the matter or object Sin and Grace But is there not the same reason for our exaltation and comfort from gracious as for our dejection from sinnefull Qualities Have I not as much cause to rejoyce at my recovery as to sorrow and greive at my decay or delay in sickness Why should not the Spirit discover our Grace for matter of rejoycing that discovers our sinne for cause of sorrow But all Reason and Scripture will affirm that that is no godly sorrow Evangelicall repentance that is not the fruit of conviction of sin That sorrow is again 2 Cor. 7. 8. with 13. to be sorrowed for and that repentance to be repented of that with its watery eyes lookes not at sinne whose tears fall not down on sinne For for what must I greive surely for something and for what must I greive with Gospel-sorrow surely for sin so consequently Is not Joy infidelious and also ridiculous that comes not from Reason and as exercised on Grace laughter is the immediate Affection of the reasonable Soul The Holy Ghost doth exercise our Reason about our Qualifications in our Petition then why not in our prayse and rejoycing also they are both parts of the same duty and both affect the same matter I pray for that for which when obtained I am bound to give prayse and I prayse and give thankes for that which is unto me the return of Prayer Now most Evident it is that Col. 1. 9 10 11. Heb. 4. 16. I must pray for Grace and that under the sense of the want of Grace I must addresse my selfe unto the Throne of Grace to finde Grace to help in time of need Therefore I may and must rejoyce in God as I reveiw that Grace the return of my Prayer derived into me from my Head Christ as the Spirit of Prayer doth make use of my reason to see and express my want of Grace and so teach me to pray so the Spirit of Prayse doth make use of my reason to reflect from Grace obtained my thanks unto and my Joy in God and so is my Comforter Lastly the Holy Ghost by reasoning from our Qualifications doth Evidence to us our right and interest in the Supper of the Lord then why not also by the same means our right and interest in Heaven and Happiness If hereby we come to know our propriety and interest in the flesh and blood of Jesus Christ Sacramentall why not hereby also our right and benefit in the flesh and blood of Christ reall and consequently in the fovour of Heaven The consequence is clear for we must put on the wedding Garment we must know our selves to be the freinds of the Master of the Feast before we may enter and venter to his Feast Now what is the matter of our Spirituall Joy yea what the Hellen we so much strive for but even this The Knowledge or Evidence of these conditions Viz. our Union with Christ our interest in Heaven c. So that we must know our interest in Heaven in order to the knowledge of our interest in the Sacrament or in our preparing for it But the Argument is proved from 1 Cor. 11. 28 29. Let a man examine himselfe and so let him eat c. Wherefore examine That he may eat c. of what examine Whether he be worthy i. e. fitly qualified for this Supper i. e. whether he have an interest in the Master of the Feast but whereby must he know this By searching trying and examining himselfe by exerciseing his reason about his Qualifications Viz. Whether hee can come in Faith Love c. But can this Examination prove a means effectuall for this end Yes verily ordained of God for that very purpose Let a man examine himselfe and by the Holy Ghost supposed effectuall and so let him eate having found himself worthily qualified for it by a sober due and rationall examination of himself so let him eate Then examin your selves in the like manner Whether you be in the Faith or no and if by the Evidence of your own Examination of your selves impartially exercised by your reason enlightned by the Spirit of God you can truely conclude you beleive Fear not but rejoyce in the light of this Evidence with Joy unspeakable and full of Glory in beleiving giving thankes unto the Father that hath made you meete not onely to be partakers of the Supper of the Lord Col. 1. 12 13. but of the inheritance of the Saints in Light Thus we have at length ended as we hope this Controversie for the fruit of Righteousnesse is Peace and the effect thereof assurance for ever Isa 32. 17. 18. Cautions about Qualifications But
be occasioned by that Godly Jealousy wherewith you are jealous over your flock Ever since I left you I have travelled for you yet not for you but yours or if for you in yours that I might bring forth this word of warning for them Whreunto I have labored till now as the other my manifold occasions left me opportunity and according to his working that worketh in me Sir My Request to you is only this that this poor Issue of my faithfull labours might have the honour and advantage of being delivered by your hand For as that will be an honorable so a certain convey and gain it imbracement with better welcome at least if not effect This done worthy Sir I must take my leave of you and turn to your people And I have but a few things for you deer Christians which if there be any consolation in Christ if any comfort of love if any Pil. 2. 1. fellowship of the spirit if any bowells and mercies receive and fulfill ye my joy therein The great and main word of warning which I think may most seasonably be commended to you I finde in Coll. 2. 18. 19. Take heed of being so vainly puft up in your fleshly minde as not to hold the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur strength t is not only barely to hold but Firmiter teneo hold fast hold hard with all your might and strength as if Satan and his Instruments were plucking and tugging at you to wrest you away from your head So we finde it construed in Apo. 3. 11. Hold fast what you have hold your hold in Christ Secondly Hold the head hold Christ as a head in subordination and union i. Not as the Pope and too too many among us also that set up themselves Check by Jole with Christ their head yea and exalt themselves above him If the Body be not under and subordinate to the head how can it receive influence from it when the Body suffers not the head to be the head for eminence it rejects the same as a head for influence Secondly Hold Christ as your head i. be united keep neer and close to Christ least his influences should loose their heat or abate of their strength before they reach you Take heed of not holding the head in these respects if we once cut our selves off from Christ we cut our selvs off from al growth Col. 1. 18 19. Eph. 3. 19. and nourishment It pleased the Father that in him alone should all fulnesse dwell and he is the head of the body the Church Do you ever think to be filled with all the fulnesse of God and not through Christ to increase with the increase of God and not by keeping your selves subordinately united to Christ be not deceived Col. 2. 9 10. deer Christians for in him dwelleth all the fulness of the God-head Bodily and ye alone can be compleat in him 2. Take heed of such a corrupt minde as 2 Tim. 3. 18. to be reprobate concerning the Faith or as in the Margin of your Bibles of no Judgment concerning the Faith of no judgment i. indifferently inexpert unsetled ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience Hetrodox in judgment concerning the Faith If you take Faith here in a strict and speciall sense as one of those bands betwixt Christ and the Soul the Instrument of its union with its head surely not so light slight or indifferent a thing as that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning it as our redemption Psa 49. 8. 1 Pet 2. 7. 2 Pet. 1. 1. is precious our Christ is precious so is Faith precious also herby we hold the head by holding the head we have nourishment ministred to make us increase with the increasing of God Therefore the Holy Ghost hath so honored Faith by ascribing unto it mighty acheivements we are justified by Ro. 3. 28. faith faith purifies the heart yea by Grace we are saved through faith Secondly Take Ephes 2. 8 Faith in a larger sense for the beleefe or profession of the Gospell and Faith as it beleeves the word receives the truth as taken in the place now quoted surely Faith is no indifferent but a most necessary thing Take heed of holding the beleef of the Scriptures a thing indifferent as Jannes and Jambres withstood Moses so this also resists the truth this is the fruit of the corruption of our Minde cheifly and is of most dangerous consequence If we hold Christ we must hold his Word also we beleeve in Christ alone as in his word we are knit to Christ the head by this Band his Word alone Therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word the Joh. 1. 1. World hath in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be known of God but the word alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be knowne of Christ Therefore saith our Saviour Search the Scriptures for they testifie of me yea they are they which testifie of me As if nothing else but the Scriptures did witnesse to Christ But the Scriptures are able to make us wise unto Salvation 2 Tim. 3. 15. through Faith which is in Christ Jesus 3. Despise not prophesyings This is another Thes 5. 20 speciall Band whereby we receive nourishment and growth from Christ by his spirit Therefore it is immediately prefixed quench not the spirit i. by dispising prophesyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil it is the vanity and folly of our age Pro nihilo Habere to account the Ministry as nothing worth a needless fruitless thing But the able Ministers of the new Testament are the Ministration of the spirit and in Effect the Ministration of Righteousnesse and life Now doth not this exceed in Glory this 2 Cor 3. 6. 6. and 9. and 11 is the Ministry that remaineth and shall remaine for the word of the Ministry the edifying of the Body of Christ untill the top stone of this building is laid without the help of these Builders according to the revealed will we shall never be built up to perfection Therefore they must work in this house till we all come not a few but till we all come in the Unity of the Faith and of the knowledge of the son of God unto a perfect man Ephes 4. 12 13. Therefore let a man so account of us as of the Ministers of Christ and Stewards of the Misteries of God to dispence the misteries and fulnesse of Christ to all his Members But though it be a very small matter to be judged of you or mans judgment 1 Cor. 4. 1 3 5. yet judge nothing of the Ministry much lesse condemn it before the time untill the Lord come and the
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
before we conclude this Chapter we shall subjoyne these necessary cautious as a Qualification to Qualifications First let the Reader take a speciall difference in order to the deciding of the present question betwixt Assurance and Comfort For as assurance is the effect of Righteousness so Joy and Comfort are effects of Assurance and as they are divers in themselves so are they differently obtained by us Even as the Habit and the Act of the Habit. For when I would confirm my Brother in a by him doubted Truth as I fetch all the Arguments from Scripture and Reason to prove it to him even so must I deal with my doubting Conscience to bring it unto an assured knowledge of the truth of my State of Grace and Title to Heaven This as the obtaining of a Habit requires some time with a serious deliberate Exercise of Reason but as when we have gotten a habit there is nothing more ready and easie then to Act therefrom so Spirituall Comfort is the most proper and immediate Effluvium and effect of Assurance obtained Though we come very hardly to the assured knowledge of our state of Grace yet we passe most easily from that assured knowledge c. to joy unspeakable as the reflection of the Sun doth naturally recoile by or from its direct Act so that as it is necessary that there be some glance from the Exercise of beleiving reason upon Pardon Grace God Heaven c. For every Passion must have its Object for the begetting of Spirituall Joy from Assurance so doth it immediately and upon a sudden flash take life from thence as when a Candle is lighted light immediately springs all over the house yet this Joy is most reall sollid and substantiall Secondly it is not at all required especially from such as are already perswaded to Assurance upon good grounds that every Act of their Spirituall Joy should be the issue of their immediate Conception of Grace as if a Christian might never take Spirituall Comfort to himself but as from the reflexion of reason upon his Graces We many times rejoyce in our God and Saviour and by Faith that is the substance of things hoped for even bathe our Souls in those rivers of pleasure c. and that from Assurance already made and not now questioned the Spirit of God doth assure us by shewing us our own things and thus giving us matter of Joy doth comfort us mediately but he doth also shew us the things of Christ and John 16. thus is more immediately and properly our Comforter for we have received the Spirit of God that makes us know the things that are freely given to us of God To conclude as when I have sufficiently proved my Doctrine it would be but a needless perplexity and folly to turn back for the renewing of the proof of my Doctrine for every Vse that I make thereof so for a Saint upon every occasion of Spirituall rejoycing to go so far about as to the triall of the grounds of Assurance as it would be a sign of over much suspicion and infidelity so a grosse in that an ungratefull abuse of Assurance Lastly our reason most diligently exercised even upon the best of our Qualifications can give us but a dark indistinct and uncertain Evidence without the light and helpe of the Spirit of God as our eyes cannot give vs an exact distinct knowledge of colours without the light of the Sun by a candle Now the understanding of a man is the Candle of the Lord Prov. 20. 27. CHAP. IV. Of the immediate witnesse of the Spirit HAving done my Endeavour assisted I hope by the Spirit of God for the clearing of our Evidences we now proceed to lay hold on the other branch springing from the same roote which hath been before delivered in these words Viz. The Spirit of God doth manifest Errour his Presence to the Soul by his own immediate light Arg. 1 The first Reason that endeavours the maintenance of this and is every where hinted by the disturber of the false rests is the Spirits sufficiency to discover himself immediately to us Answ But he ought to know that from a sufficiency to an efficiency is no good arguing the death of that person that was God as well as Man being infinitely meritorious then how falls it out that all Men yea and Devils themselves are not saved 2. From the power to the Act gives no good Argument because the power of God is sufficiently able to destroy the World and all therein therefore will he must he doe it Can the spirit discover himself to the Soul immediately that therefore he will use no means in this work is a pure non sequitur yet this Assertion is built especially when illustrated with that that followes Viz. Arg. 2 The Spirit is a Sunne Page 60. line 17. Now the Sunne doth manifest it selfe unto the World in its owne Light therefore the Spirit in like manner to our hearts Answ It is said that Christ shall come as a theife c. therefore as a theif comes to do that that is sinnefull must Christ also Such it the absurdity of the precedent Argument for comparisons run not on foure feet 2. But secondly this comparison holds at least thus far First the Sunne doth manifest it selfe in its owne Light so doth the Spirit again the Sunne doth convey his Light whereby we see other Objects and himselfe through a Medium Viz. the Aire so the spirit through our Graces Moreover the Sunne requires an Eye of Sense in us whereby we must see and use his light c. so the Spirit an Eye of Reason Lastly we feel as some will have it the heat and comfort of the Sunne by reflection onely and thus by reflection we grant we have the sweet and comfort of this our Spirituall Sunne the Holy Ghost 3. But thirdly the Sun and the Spirit must in somewhat be unlike else not alike and this indeed may be received for full solution The Sunne is a necessary but the Spirit is a free Agent the Sunne must shine and shew it selfe but the Spirit blowes where it listeth therefore some have it and some have it not and others have it and know it not while the Sunne must alwayes and alwayes one way discover himselfe the Spirit is not bound by this means nor yet by that much lesse immediatly to shew himself to us Arg. 3 It hath been objected to me in discourse By one whom I judge both very knowing and Godly that Christ is our Husband and that therefore it should seem more answerable to that relation to tell us he loves us with his owne mouth and immediately then to leave his Spouse to construe his love from his tokens onely Answ For satisfaction hereunto I answer Suppose we that Christ is our Husband and that therefore it seems more fit that he himself declare his Love to us immediately What is it that must Judge of this Meetenesse our Phancy or Faith We
is none of his But this seems to infer another Argument as subordinate to the main Conclusion taken from the spirit not onely as a Cause but as a necessary effect consequent signe adjunct or companion of Christs interest in us or relation to us he that hath not the spirit is none of Christs but he that hath it then is his his Disciple his member his Brother c. Now how shall we know that we have the spirit By sanctification for if the spirit that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your mortal bodies c. vers 9. 11. And how shall we know that Christ hath relation or interest in us by that inseparable consequent or adjunct of the spirit for if any man have not the spirit of Christ he is none of his Lastly and that that brings the Conclusion Argument together is an Argument drawn from the highest and choisest effect of the Fathers love and our Saviours Office the principal causes of our salvation viz. our sonship vers 14. For as many as are led by the spirit of God are the sons of God Or we may interpose between the terms of this truth Christs interest in us then thus those that are led by the spirit of Christ are his and those that are Christs i. his Members Brethren are by adoption the sons of God and then it is most clear that if sons then heirs co-heirs with Christ vers 17. and are for resolution of the case propounded in a state of life These and such like are the Rules by which a mans spirit according to Gods Word examining his condition doth either acquit or condemn if this speak peace viz. that he is a childe of God and an heir of Heaven this is the testimony and answer of a mans own spirit but to make this our testimony clear and demonstrative sure and infallible the spirit it self beareth witness with our spirit c. not onely together with as two diverse Witnesses of the same truth but with i. nor yet onely with the qualification of our spirit the matter of evidence Water and Blood but lastly and especially with i. with our spirit as subordinate in the work through by so with making use of the testimony of our spirit sealing and clearing our rational evidence with the truth and light of his that we are the children of God Nothing can indeed perswade us of our sonship to God but the Spirit of Adoption yet the spirit perswadeth us as rational Creatures viz. as we have heard by inabling us to reason our relation to God by Christs relation and interest in us and that by the having of his spirit and that by its holy effects of mortification of sin and spiritual life which gives occasion to close as we began that If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the spirit ye shall live therefore Examine your selves know ye 2 Cor. 13. 5. not even your own selves how that Jesus Christ is in you except ye be Reprobates and the Lord give you the comfort of the witness in your selves with the contest of the spirit to be an infallible assurance of your adoption to God Col. 1. 9. and of the truth of this point and for this cause also godly Reader since the day you heard of me do not I beseech thee cease to pray that with respect both to one and the other I may fight a good fight and finish my course that henceforth I may be comfortably assured with holy Paul that there is laid 2 Tim. 4. 8. up for me a Crown of righteousness which the righteous Judge shall give me at that day c. CHAP. V. Of the knowledge of Christ after the Flesh or in his Mediatorship BEfore we have reconciled the Spirit and its effects our gracious qualities infused by it But this following Chapter will ingage us to atone the same spirit on its Causes behalf the Person of Christ which I may call without offence the cause of the spirit both with regard to its Person and Office First the Person of Christ is the cause of the person of the Spirit by derivation the Spirit being the joynt breath and issue both of the Father and Son Secondly the Person of Christ is the cause of the Office of the Spirit first by merit 1 Pet. 1. 2. Secondly by mission Joh. 14 15 16. cap. Therefore is the holy Ghost in the Gospel so peculiarly stiled the Spirit of Christ Yet this their spirit and the Spirit of God by them so called how ungratefully wicked doth even stab at Christ himself with these two erroneous Points namely 1. That the Person of Christ is but a form type or shadow onely or a bare representation of the Spirit at his coming as the types and shadows of the Law were before of the coming of Christ See false rests in pag. 103 104. 2. That Christ is not to be the object or Medium of Faith i. We are not to believe on Christ as our Mediator and Saviour See the fifteenth false rest The first of these the Seekers own but the last is the very dregs of Socinianisme which affirms that Christ came not among men to procure satisfaction to God but to be an Object of imitation to men No wonder we have had boisterous Times of late while such Devils such Errours as these have been conjuring up Yet how great a wonder it is that such grosness of darkness should call it self light and that to the face of the Sun it self in this our day of Gospel when knowledge abounds amongst us But I shall not so far question my salvation as to receive my Saviour into doubtfull disputings yea doubtless the mention of such Errours as these is sufficient confutation and confusion of them also in all humble ears and godly judgements Yet though there be not the least shadow of Reason that will entertain either the one or the other there is one notable Scripture that seems to some eyes to cast a very favourable glance and countenance to the first of these Errours viz. That the Person of Christ is but a type of the spirit a dispensation Errour and form that is ruined or dissolved by the coming of the spirit The Scripture Scripture countenancing it is the 1 Cor. 5. 16. Yea though we have known Christ after the flesh yet henceforth know we him so no more To make this Scripture pass for them the Abbettors of this Errour have stamped upon it this Interpretation viz. That the knowledge of Christ after the flesh was the dispensation of his Person a fleshly dispensation which Paul had formerly been under but since the dispensation of the spirit the dispensation of Christs Person it chiefly meant the Office of his Preisthood is dissolved is dissolved to Paul though I have known Christ after the flesh and
pray always for you even you that yet oppose your 2 Thess 1. 11 12. selves that our God would count you worthy of this calling and fulfill all the good pleasure of his goodness and the work of faith with power That the Name of our Lord Jesus Christ may yet be glorified in you and ye in him according to the grace of our God and the Lord Jesus Christ. CHAP. VI. Of the Allegorical sense of Scripture WE have hitherto been imployed in the reconciliation of the Spirit to his Effects and Cause but now how great occasion of Endeavour have we put into our hands of making peace betwixt the Spirit and his Word Their unchangeable Spirit doth deny his own word and opposeth the Scriptures As Absolute and that both in the whole As Respective to our use and that both in in many parts First then we finde that this Error doth gainsay the Word of God in an absolute acception in these two particulars 1. That visible Scripture or the Bible is but a bare Allegory Page 64. Page 65 ult 2. We are bound to beleive no more of Gods Word then the Spirit doth perswade and clear up to us How much of Popery Familisme and Anti-scripturisme are couched under these two Propositions we may in a measure guess by the first hearing and may further understand by the following Discourse hereof But of them in order For the first of these that that lifteth an high hand to pull down the plain express and visible meaning of Scripture to exalt an allegorical sense I know no other seeming ground whereon it sets footing to do this feat but one and that is borrowed from the Scripture it selfe that it might be an Engine for its own subversion and is the word Mystery Arg. Because we reade many times of the Mystery of the Gospel Mystery of the Kingdom Mystery of Faith Mystery of Godliness c. They gather that in all that is written or spoken there is hidden Manna a hidden Mystery That the outward visible sense is not to be regarded but their inward sense alone their allegorical interpretation is the Word of God the Scripture Answ This Argument is very much ingaged to the so frequently mentioned Author who makes so very much of that little nothing in it But I answer hereunto First because we reade much of Mysteries in the Word is therefore the Word all allegorical Why then do you not take the word Mystery also in a mistical sense and look for a mystery in the word Mystery But let us more plainly seek a Revelation of the word Mystery Now we as readily grant as you can demand that the whole Fabrick and Frame of the Gospel is very mysterious deep and unsearchable yet not allegorical But that that makes the difference betwixt us is the Papistical Equivocation of the word Mystery this word is first made pregnant and then is delivered of a double sense though the Mystery that is in the literal meaning be onely lawfully begotten and that that is in the Allegorical be Illegitimate But since we are forced to be Midwife for want of one of more skill in this present exigency we deliver into the World this Distinction There is a Mystery of the Sense Allegorical Real Subject The first may be when we dis-regarding the plain and open meaning of the words seek and pick out a further mysterious interpretation of them The later namely the Mystery of the Subject the real Mystery is when in the very opening of the plain intention and sense of the words there is found contained some wonderfull rare deep and mysterious matter in the same And now how easily is it determined that the Mysteries so frequently mentioned in the Gospel are such as respect the Subject-matter of the Gospel and not at all the visible and outward sense and phrase thereof let any man that hath but the Spirit of the Gospel yea but the use of his Reason judge The Gospel is a Relation or Report of the most strong deep and unsearchable Truths of Heaven concerning the recovery Acts 26. 21. of miserable man out of the Kingdom of Darkness into marvellous light and from the power of Satan unto God by Jesus Christ. Now when you have found this out once assure your selves you have the Truth look for no higher vain imagination no other Mystery then this which is the Mystery of the Gospel O take heed as you prize your Souls and Heaven of catching at any seeming though seeming never so glorious a Shadow of the Gospel least you with the Dog in the Fable let slip away from you and lose irrecoverably the substance thereof When we reade of the Mystery of the Kingdome therefore let us take heed of mistaking it for the Mystery of the Sense but of the Subject the Mystery i. of the Kingdome i. the mysterious way of the Reign of the Gospel Mysterious because the Kingdom of Christ cometh conquereth ruleth and governeth so secretly strangely mysteriously The Kingdom Luke 17. 20. of God cometh not with observation i. with outward pomp and victory which makes it so worthily called the Mystery of the Kingdome Secondly when we reade of the Mystery of Godliness we must not understand it as if we were to look for an allegorical sense and meaning of Godliness how weak and ridiculous is such a construction and yet there is a Mystery and Great is the Mystery of Godliness notwithstanding Now what is this Mystery Must we allegorize God manifested in the flesh into Christ in the Spirit to make this Mystery of Godliness Yea God in the Spirit is no Mystery at all at least in comparison of the Mystery of God in flesh this is a Mystery though it be revealed in the plainest and easiest words and phrase a Mystery still and such a Mystery as is incomprehensible by the largest and deepest capacity of Reason for without all controversie great is the Mystery of Godliness God manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles beleived on in the World received up into Glory 1 Tim. 3. 16. So to conclude the Mystery of Faith is also to be revealed understood in like manner Faith is mysterious two ways Objectivè as Christ the former Mystery is the Object or Medium of Faith Secondly Effectivè its Effects are mysterious deep and unsearchable by humane Reason as it unites with Christ justifies adopteth regenerateth * 1 Tim. 3. 8 9. sanctifieth saveth Thus plainly there is a mystery in Faith And that far greater then ever can be found in any other allegoricall faith imaginable But what color or gloss can they possibly have for their allegorically interpreted resurrection day of judgment matters of such high import concernment I say no more but I will avouch and testifie they had as good in plaine English to deny them both What hindereth yet poor Soules but you may if God suffer you see your fallacy surely you
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 scriptuâ—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
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
Law and to the Testimony Now if but part of the Minde of God now revealed to the World was sufficient for Gods People in these former daies is not the whole sense and truth of God both in Law and Gospel sufficient for us when as we have so much of written word let us not be so foolish as to be wise above it our Saviour our King commands the like therefore upon us that live under the Gospell Search the Scriptures Joh. 5. 39. The whole Chapter argueth the wicked infidelity of the Jews against Christ himself who did not only doubt of his spirit but said in plain tearmes he was a blasphemer and in any other place that he was acted assisted by the Joh. 5. 18. Prince of Devils the spirit of Belzebub Yet Christ will have his owne spirit tried even by scripture search the scriptures to the Law and to the Testimony your Law is my Testimony they are they that testifie of me I protest to every one that shall add to the Words of this book I will add all the curses that Rev. 22. are written in it Now if God hath commanded this way he hath surely intended it if it be the way of God surely then it is the way and we may conclude it in divine authority to be truth also viz. That the word of scripture is the judge and triall of spirits 3 From example that way that Christ and his Apostles did try and judge of spirits cleere the truth and discover Errour by must needs be the best and surest way But that way that these walked in Mat. 21. 42. 22. 29. Luke 4. 1. Joh. 7. 42. Acts 17. 2. 18. 28. for this end was the written word which must needs be therefore the best and surest way 4 From Divine Testimony 2 Tim. 3. 16. 17. Framed thus that which is able to make the man of God perfect and throughly furnished c. is a sufficient good Judge and triall of spirits But the Scriptures are able to make the man of God perfect c. therefore the Scriptures are a sufficient good Judge and triall of spirits The major must needs be granted as the minor is unquestionable for it most properly belonging to the man of God or a Minister of Christ to try the spirits whether they be of God it being a necessary qualification in him and an essential part of his ministerial perfection to be able to convince Gainsayers if the Tit. 1. 9. Scriptures be not found sufficient for this it cannot make him perfect and throughly furnisht to every good work But doubtless All Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousness that the man of God may be perfect and throughly furnished unto every good work From divine encouragement that which the holy Ghost hath not onely appointed commanded to be the judge and triall of spirits in general but hath also highly and honorably commended to all future posterity in holy Writ for the judging and trying of himselfe must needs be the Judge and triall of spirits The Assumption is most clearly found Acts 18. 11. where we have it not onely related not barely commended but highly honoured and honorably recorded for an act of a truly and bravely noble spirit that they searched the Scriptures whether those things were so that they would not receive any truth from Paul himself yea the Spirit of God in Paul without searching the Scriptures making the Scriptures the Rule Judge and triall thereof How easily then may we conclude that the Scriptures are the judge and triall of all other spirits unless we will deny divine truth divine commands divine examples divine authority and divine encouragement and invitation But this Branch will appear more worthily cut off if we will but a little Danger of the Error consider what wilde and dangerous fruit it bears For If this be concluded that the holy Scripture is not the judge and triall of spirits we strip our selves of all possible means for this important and most weighty end Once it is our duty to take heed what we hear to try all things yea and expresly to try the spirits John 4. 1. Doth God command his Children to make him Brick without straw It is their duty totry the spirits and have they no way left no means of obedience Dearly beloved beleive not every spirit but try the spirits whether they be of God I desire my candid Reader to bear with a short Digression for the opening of this Text. We finde the holy Ghost hath not onely laid this Command upon us negatively Beleive not every spirit and positively but Try the spirits but hath also pressed this Doctrine with a Reason or Motive seconding that with Directions respectively The Reason why we should try the spirits is immediately subjoyned viz. For many false Prophets are gone out into the world The fals and heretical Prophets go out into the World but the true ones are sent for how shall they preach Rom. 10. except they be sent But this Motive here hath three steps in it whereon we might ascend to obedience There are false Prophets as well as true and therefore try c. There are men abroad that bearing the name of Prophets though false carry Lies in their right hand that carry on Errour very dexteriously and thou maist if thou take not good heed if thou do not try before thou trust thou maist happily shake such a hand therefore Try the spirits There are many false Prophets as they are deceitfull in quality so numerous in quantity he that walketh in a place over-crept with many Snakes Adders c. will he not take heed be very carefull watchfull over every step he treads Now are there not many Wolves in Sheeps cloathing many Snakes and Serpents under the hearbs in Gods Church Garden Take heed therefore Try therefore c. Many false Prophets are gone out into the World the Plot to deceive is not onely laid but executing and that not in private or secret only but publickly openly the Deceivers very cunning or the Times most corrupt Many false Prophets are gone out into the World therefore beleive not every spirit but try the spirits whether they be of God Quest But how shall we try the spirits Answ There are Rules sufficient in the Word of God and amongst the rest Saint John hath left us two or three here as being more seasonable for those Times and happily not unsuitable for ours For Hereby ye shall know the spirit of Error every spirit that denieth that Christ that is come in the flesh is not of God but this the spirit of Antichrist who is already in the World Vers 3. Whosoever heareth not us i. doth not with Faith and Conscience receive the Word whether written or preach't is not of God for hereby know we the spirit of Truth and the spirit of Error Vers 6. He that loveth
Word and Gospel is the power of God unto salvation spirit and life and directly the means of sanctification so called and acknowledged by truth it self John 17. 17. Sanctifie us through thy truth thy Word is truth But Then if the spirit be indifferent with respect to the Word and other means which is your most pleasing and acceptable sense how fals it out that the Church of God is onely found where the Gospel dwels What reason can be given why God hath not an equal number and share of Professors among the Indians Is the spirit free yet surely it doth prize value and countenance that air to live and breathe in much more that is fill'd not to say blessed and purified with the sound of the Gospel A general darkness we see covereth the People where the Oracles of God give no advantage while the Land of Goshen is full of light But we have here most room and occasion to take notice and clear that Text on which indeed hang both the Law and the Prophets of Anti-scripturisme Obj. Some men do acknowledge the Scriptures are used to teach us our Rudiments and beginnings of the knowledge of Christ but this Milk is for Babes and strong men must have stronger meat when they have received the spirit once they put away these childish things to live above the Scriptures and harden themselves in such a practice as this upon that notable Scripture 2 Pet. 1. 19. We have also a more sure word of Prophesie to the which ye do well that ye take heed as unto a Light that shineth in a dark place untill the day dawn c. Hence say they we did take heed to Scriptures while we were ignorant untill we received the spirit but now what need have we thereof this place of Scripture it self inviting us to take no more heed thereto Answ This Text beareth to many weak sighted and prejudiced Christians a very fair gloss for the thing pretended But could we but stay a little upon it and take its genuine sense along with us we should certainly understand and know it to be otherwise There are two gross mistakes committed in this same fallacious construction of the words this way The first may be occasioned by the pointing of the words Let us leave out the Comma at the word Place read the words thus We have a sure word of Prophesie whereunto ye do well that ye take heed so far we both agree but these men would construe next untill the day dawn c. but upon what account let us reade construe and understand them as they lie in the Verse Whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill the day dawn c. Which words are not to limit the time how long but to describe the manner how we ought to take heed It is not we must take heed unto this Prophesie till the day dawn but to it as a light that shineth in the dark till the day dawn The second and more dangerous misconstruction and mistake is of the sense of the very termes themselves they reade the words as a Collation between the whole Book of Scripture and the coming of the spirit and indeed it is onely of the Law and the Prophets and the coming of Christ as the Context doth most clearly manifest The Prophesie of old shining in those Dayes that were dark till the Day not properly of the spirit but of Christ did dawn i. till the Gospel for Christ is called a Sun the Light of the Gentiles at whose coming into the World The day spring from on Luke 1. ult high did visit us And the Times and Dispensation of the Gospel the Day and the Children of the Gospel Children of the Light and of the Day God 1 Thess 5. 8. Ephes 5. 8. that commanded Light out of Darkness shining thence in our hearts to give us the Light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. 4. 6. Therfore this is the sum of the Apostles sense in that place he having given them a glimpse of the Vision wherewith he was blessed with Christ on the Mount in vers 16 17 18. He seemeth in vers 19. somewhat fearfull least he should by this means have stirred up a hankering in their mindes after such Visions to the weakening of their heed and respect to the Writing of the Prophets and therefore thus addes We have a more sure word of Prophesie More sure i not more true in it self but as to you which you have means of more assurance of having been a long time received for the Word of God c. whereunto ye do well that ye take heed and not to slacken your faith or heed thereunto any thing said by me of my Vision notwithstanding but least they should err on the other hand and prize the Law and the Prophets above the Light of the glorious Gospel he addeth further whereunto ye do well that ye take heed but you must heed it no otherwise but as a Light that shineth in a dark place before the day or untill the day dawn the Dayes of the Gospel being Dayes of greater Light then the Dayes of the Prophets yet not to undervalue these Prophesies neither we must know this first No Prophesie Vers 20. in the Scripture is of any private Interpretation though we must look upon them as shining in a dark place untill the day dawn yet must we bear respect and heed thereto as unto the Word of God also For the Prophesie came not in old time by the will of man but holy Vers 21. men of God spake as they were moved by the holy Ghost And now what advantage have any from hence for the Deniall of the Gospel or to make the Word of God of none effect for our teaching CHAP. XI Of the Scripture as profitable in its commands for obedience THis Error would strike at the very Majesty of God and his divine Authority in the holy Scriptures and therefore sticks not to deny the Commands thereof they being not by any to be heard or hearkened to as the voice of God And this I conceive upon a double respect as they look to the wicked and unregenerate world or relate to the godly and spiritual Church and upon this dilemma because the commands of Scripture cannot come in upon us at this or that door they must be shut out Reas 1 With respect to men unregenerate they imply the command is vain such having no power to obey it and God cannot inforce or intend it to them who doth nothing in vain Reas 2 And with relation to men regenerate the command is needless also they having the spirit the Law within them written in their hearts there is left no need no use of the letter or the Law without As the natural man receiveth no help so the man that is spiritual hath neither helpe nor need of
and those of as good authority perhaps as yours for the way you explode that will seal to the divinity and testifie to the most comfortable excellency of the use and benefit of Church fellowship answering that they were ever more fearfull to offend never more humble and self denying lesse carnall lesse censorious c. Then while they walked in the good sweet safe and sacred way of Saint-Communion But is his abuse against this way 1. Argument for affirmative Gods own Command of use is for it Let all things be done decently and in order If no Church no order in it if no visible Church no disorder in the Church there being no disorder in the Church invisible 2. Where there is no Church-Communion there can be no Admission or Excommunication what then is become of these duties what meant by 2 Cor. 5. and more the like places What is the meaning of the Keys of the Church Which signifie both a shutting some in and the turning the Key upon others as also the priviledge of the first and the losse and disgrace of the later 3. If no Church fellowship then what room use or occasion of the Sacraments 4. And lastly What is become with the men of this way of the ancient practise of primitive Christians which was wont to be held the neerest to Perfection for they ranked into a visible order continued stedfastly in the Apostles Doctrine and Acts 2. 42 46 47. fellowship and breaking of Bread and Prayers But the Saints joint experience hath I hope so powerfully fully convinced them of the expediency comfort necessity hereof that there need no more be said for their confirming in it Only let us hold fast the profession of our Faith without wavering considering one another to provoke one another to love and to good Works Not forsaking the Assembly of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching not so much the lesse as we see Christ comming in his Spirit or Person to guid or to judge Heb. 10. 33 34 35. us But so much the more assembling our selves and exhorting one another as wee see the day approaching CHAP. XIIII Of Gospell Ordinances in generall BUT we passe on from the way of the ministry to that is most materiall viz. the Ordinances themselves the matter thereof The generall conclusion of these men against Ordinances is plainly this Those forms that Christ appeared in when Errour in the flesh are dissolved cease at his coming in the spirit And they for their parts have received the comming of the Spirit therefore all forms i. Ordinances cease to them The potent Scripture for this end and the ground purpose is Revela 21. 22 23. And I saw no Temple therein For the Lord God almighty and the Lamb are the Temple thereof and the City hath no need of the Sun neither of the Moon to shine in it For the Glory of God did light it and the Lamb is the light thereof Hence they conclude they being in this City therefore they have no Temple of Ordinances no need of Sun or Moon the Lord c. and the Lamb lighting them But in answer hereunto I shall I hope prove these two things Eirst That this glorious City is not yet built And secondly That when this glorious day shall be it shall not probably dissolve or darken but rather inlighten and certifie Gospell Ordinances 1. First to prove this glorious City here mentioned magnified is not yet in the World Some hold that it is the state of the Church in Heaven and that upon such like grounds as follow 1. Because of its intire perfection no ver 27. uncleane thing being admitted into it and none but such as are written in the Lambs Booke 2. Because of the full and even immediate ver 23. Presence of God there 3. Because then shall be the day of ver 24. ver 4. Redemption even of compleated Salvation 4. Because the day of Judgment seemeth chap. 20. ult to precede it Now if we look upon this new Jerusalem as the perfect Estate of the Church after Judgment in Heaven As our Saviour will submit to give up his ministeriall Kingdome to his Father then so those wickedly presume that would take it out of his hand before But others and they perhaps more truly conceive this new Jerusalem to be the Church on earth made exceeding glorious by the wonderfull presence of the Spirit of Christ for we here take no notice of the presence of his person with it And this opinion hath these grounds amongst many more against the former Cap. 12. 20 1. Because the glory of this City seemeth to appeare before the last comming of Christ Vers 25. compared with Mat. 25. 10. 2. Because there is yet a proffer of Salvation and the water of Life the Gates of this City being not shut by day and there shall be no night there but the Gate of Heaven at the last day is shut upon the foolish Virgins Vers 10. 3. And cheifly because this great City and new Jerusalem discendeth out of Heaven from God But to apply to our present drift now as we cannot imagine that unlesse all tears paine sorrow death yea resurrection and Judgement are already past us Things most grosse ridiculous and senselesse that the state of the Saints is already Heaven and conceit our selves to be set free from the use and performance of duties and Ordinances upon that first account so neither can wee plead our freedome from them upon the second construction of this City namely to be that glorious appearance and presence of Christ upon and with his Church at the day there spoken of which though indeed it be nearer to the World our sins yet I suppose it is as truely absent yet from us as Heaven it selfe And first 1. Because this new Jerusalem cometh downe out of Heaven after the condemnation Vers 2 3. judgement and burning of the great Whore the utter downfall and ruine of Antichrist 2. This new Jerusalem cometh downe from God after or upon the glorious Forbes and visible conversion of the Jewes vers 24. with 27. Now neither is Antichrist yet totally ruined or the Jewish Nation and People yet visibly converted 3. Because this City shall be so illustrious as that it shall be glorious in the eyes of all It shall be generally both ver 24. 26 by Kings and Nations owned honoured and admired 4. And lastly There shall no unclean thing enter into it Now is there any way Church People yet in the world thus owned and admired by all thus pure and undefiled hath no uncleane Livers or lying hypocriticall men to be the followers of it Obj. But this erronious way we plead against will say comparatively there is none unclean or hypocriticall person that entreth into her if you compare her followers with
let a man of reason judge 3. Things especially do make this difficulty more difficult this impossibility more impossible then the rest The First respects the nature of God himself and is its transcendent purity In comparison whereof all other spirits are to be imagined even as Bodies The second proceeds from this and is the distance there is betwixt our capacity and nature and this infinite purity and the last is from the unconceivable subtilty of Satan changing himself into an Angell of light who in his very ministers would deceive if possible the very Elect and whose Ministers themselves as our Saviour warneth cannot be discovered but by their fruits And let us be assured that if the good spirit will perswade us of the truth of it self without tryal much more wil the evil Truth seeks no Corners but the deceiver the Prince of the powers of darknesse he hates the light because his deeds are evill and dare not come to tryall Obj. Though naturall men have no better no other faculty of discerning then the eye of Sense and reason yet we hope that the beleever hath an eye of Faith wherewith he is able to see far above and beyond the gift and ability both of sense reason Answ And therefore he assuredly partakes of such Joyes as neither eye hath seen ear hath heard as never entred into the heart of a naturall Man to conceive of I answer that Faith is not another power and faculty of knowing distinct from reason It is but a higher and more noble act and excercise of reason being seated in and acted by the reasonable soul * Altior cognitio de Deo in hoc vita habetur per gratiam quam per naturalem rationem Ut lumen naturale intellectus confortatur per infusionem luminis gratuiti Par. 1. Aquin sum quis 13. art 13. There is indeed a higher knowledge of God in this life had by Grace far above what is attained by naturall reason yet this is not without but by the heightning and improving of naturall reason Grace not destoying but perfecting nature is Grace or the spirit the light yet certainly reason is the eye of Faith it I mean reason being lightned by the spirit and it only doth discover the ground and receiveth and giveth us the incouragements of Faith By Faith the understanding is alwaies Tides cognitio quaedam est in quantum intellectus determinatur per sidem ad aliquod cognoscibile Ibid. determinated to that that is knowable And what ever we beleeve is known and the cause why we beleeve it is also known by the understanding a reasonable Creature as man is as he cannot beleeve he knoweth not what So will he never beleeve and know not why I will have some ground if it may not be called a reason why I beleeve any thing Though the matter of Faith is not understandable to carnall reason unsanctified nature yet reason inlightned nature changed or according to the Gospell that sound minde renewed spirit is fully satisfied with and seeth reason enough to beleeve even in the will and power of God and such as wil not beleeve they err they are guilty of this errour in their understandings not knowing the scriptures and the power of God Both which to wit the truth of God having said and the power of God to do laying a Foundation sufficient for a man most wedded to reason to beleeve upon And whatsoever we know by Faith whether it be spirits or God himself we know by reason yea in our very knowledge of Faith reason is and wholly is execised Faith brings a higher but yet a regular knowledge Faith giveth a cleerer and fuller knowledge of God yet it s still by Intellectus noster per gratiam fidei Deo adhaeret Ibid. mending and widening the cundit pipe Reason not by forsaking or overflowing it For our understandings themselves adhere and cleave to God by the Grace of Faith Obj. 2 But by the comming of the spirit we are spiritualized and as the scripture calleth us we are spirituall men This principle of the spirit is far above sense or reason This anointing can teach us the knowledge of spirits a more excellent way then by the use of our reason about their effects Can it not thinke yee Answ I answer it doth not the presence of the spirit doth not by any means darken or eclipse the light of reason that finger of God is not to put out but snuff this candle of the Lord in man Or rather the understanding of a man or the reasonable faculty of a man is the very Candle that receives holds out the light of the spirit and the eye or Organ that useth it and seeth with it It is the office of the spirit at his comming as the Sun to bring us light wherein we may see and so shew Objects to us even the things of Christ to see but we see them with our own eyes Therfore it giveth us to know it is not said that it knoweth in us but it giveth us to know the things that are freely given us of God And as we see the Sun in by through its own light yet with our eyes Videlicet of sense so we see the spirit only in its own light yet without our eyes to wit of reason The spirit is so far from hurting or shutting up the eyes of our reason that they do not only agree and shine together but the spirit in his name ab effectu is called 2 Tim. 1. 7. not only the spirit of Wisdome but of a sound mind whose Office is answerable he being sent to open the eyes of the blind the spirit of wisdome revelation being given Ephes 1. 17 18. through the knowledge of Christ on purpose to open the eyes of our understandings and that to this very end now in controversy that we might know what is the hope of his calling and what the riches of his glorious inheritance in the Saints But we may further demonstrate the Third way of arguing same by the arguments followings Which are taken from a state of perfection to a state of imperfection And thus first from the perfection behinde us and afterwards from the perfection before us Man in the state of innocency and perfect recovery now if it appeare that man in neither of these two conditions wherein he hath the most perfect injoyment of the spirit did or shall attain to the discerning and knowledge of spirits immediately i. without the use and help of their Effects I think we may safely conclude that the imperfect condition of this life that now is while we injoy but a small nothing of the spirit in comparison here shall not 1. But in the first place there is not any thing more certain then that the soul of man in its state of innocency did not see spirits per Essentiam but per effectum which I shall breifly open First With respect to God
Secondly to Angells Quamvis primus homo in statu innocentiae alitori quadam cognitione Deum cognoverit quam nos cognoscamus non tamen Deum per essentiam videt cum peccaverit Tho. Aqu. sum Par. 6. quaes 9. Art 1. 1. Then man in the state of innocency did not see God in his Essence but by or in his effects Adam saw God per effectum Creatum by or through the Creation which being a Medium Tho. telleth us that he saw God in Enigmate or in a Glass the Creature being Quid obscurum if compared with the brightnesse and purity of the Essence of God yet that Glasse of the Creature being far more advantagious to Adam in innocency for the letting in the knowledge of God then the mud wall of seperation that sin hath made we must needs conclude that Adam had then a more cleere and certain knowledge and sight of God though it was also by the word and effects of God then we have Multo eminentius videtur Deus per intelligibiles effectus quam per sensibiles corporeas Ibid. now But if you ask wherein Aqui. answereth insomuch as Adam saw God through the intelligible Effects of God while we see him cheifly through Effects corporeall and sensible a far more inferiour manner a far more dark confused and imperfect way Adam being no way but we every way hindred by these outward thingss from a cleer and firm contemplation Non enim oportebat primum hominem pervenire in Dei cognitionem per demonstrationem sumptamab aliquo effectu sicut nobis est necessarium sed simul in effectibus â—recipue intilligibilibus suo modo Deum cognoscebat Ibidem of intilligible Effects And yet somewhat higher Adam in that state did not need to gather the Knowledge of God as we of necessity must from some Effect but he saw and knew God together at once in the Effect especially intelligible Yet still he was beholding to the Effects of God for the knowledge of him he not being able to see God in his Essence and consequently there being not a third way left he came to the knowledge of him by his effects only 2. Moreover as man in the state of innocency could not see God so neither had he then so neer a society with Angells as to see and know them Per essentiam that neer immediate and familiar way we now speak of But to be breife the reason of both is built upon the very Essence and form of man We read that when God made man at first he breathed into him the breath of Life which intimateth to us that the reasonable soul the form of man is that that giveth him an Gen. 2. 7. 1 Cor. 15. 45. 47. animall life Therefore it is also said that the first man was made a living Soule i. A Soul giving life and that life and life animal As Aquin. glosseth so that in Cum anima 1. Homims in statu innocentiae suerit accommodata ad corporis gubernationem perfectionem sicut nunc atque ita intelligere debuerit per phantasmata non ponit in illo statum Angelos per essentiam didere Par. 1. Aquin. sum ques 94. Arti. 2 Vide. the state of innocency the Soul of man was accommodated fitted to govern act and inform the Body even as it is now and therefore it must needs have had then the like way of understanding and knowledge that it hath now more and lesse not differing the kind which is by a conversion of Objects to the Phantasme and thereby to convey them into the understanding of which way divine Essence and the Essence of angels are by no means capable And now to conclude if a man in the state of perfection yea in the state of that perfection that did cheifly consist in an excellent admirable knowledge of and communion with God and Angells could not see or receive into his knowledge either the spirit of God or the spirits of Angells but by their effects then how shall he be able to do it we that are fallen from that very perfection by sin whose discerning of spirits is by our Fall much more obscured and dark then his and the best among us in the life that now is being but that but in part the renued restored and prepared Adam the same image of God being but in part repaired in us by the spirit of the Gospel and that in the same respect viz. according to knowledge as well as holinesse And therefore as the first even so the in part received and repaired Adam sees God but in a Glasse beholding with open Face as Cor. 3. ult in a Glasse the glory of the Lord we are changed into the same Image 2. Now let us turn our eyes to take a view of Canaan and consider the height of the perfection to come in order hereunto For we shall finde it very doubtfull if not groundedly deniable that the perfection of Heaven it self shall inable us to discern of spirits thus immediately and not in or by their Effects As there is very much reason against so truly I know no Text of scripture invincible for it First reason seemeth to argue against it and first 1. Heaven is indeed the place of perfect and compleat redemprion and of the most absolute recovery to us but are not these Relative tearmes having a respect to our fall as also to the former condition from which we fell may we not partly gather and guesse whither and what our recovery shall be by remembring from whence we are falne Now wee have cleared this before Viz. That the soule of Adam in the state of his innocency could not possibly see either God or Angels Per essentiam but onely Per effectus 2. The perfection of man was this viz. his body being every way subject no way an impediment to his soule from this man fell by sin and by grace he is to this Servato eodem modo essendi secundum naturam Par. 1. Aquin sum quaes 94. Art 2. recovered the same way of being in all estates retained according to nature and also by consequence the same way of knowing Viz. By a conversion of things to the Phantasme to which neither the divine nor intelligent essences can be subject The soule of man in its threefold condition Viz. of innocency Apostacy and recovery being still accommodated to informe the body it cannot be easily imagined to take knowledge of spirits but by their effects in any of them 3. Therefore further we offer that it is not necessary to the very forme and essence of man to come to know this way Viz. By a conversion of things to phansie by reason and when man shall once arrive to this immediate knowledge and sight of spirits God and Angels must he not cease to be man If wee shall be continue to be men when in Heaven I submit but I cannot imagine that then we shall ever enjoy such a