the Ministration of the Spirit 2 Cor. 3. 8. and to minister the Spirit for our help therein Gal. 3. 2. Rom. 8. 26. yet it s so far from the Gospel to destroy our rational and moral capacities that it tends to help and lighten us therein though in a more Spiritual and sublime way Some talk of losing or laying aside our reason as if Christianity were an irrational thing if we lay aside our reason we must lay aside our humanity and our Christianity too Others talk of reasons being sanctified and that I like well it stands with the truth of the Gospel reason sanctified by the word and spirit of the Gospel Joh. 17. 17. Sanctifie them through the truth thy word is truth chap. 15. 3. Ps 119. 9. and I understand reason then to be sanctified when it understands believes loves and obeys the truth of the Gospel which I take to be regeneration begun here which being persevered in will issue in the perfect Regeneration in the world to come But I am afraid that under the notion of sanctified reason two evils are come in upon Christianity like a torrent even to the spoiling thereof 1. Some under the notion of the Spirit and sanctified reason do out and end the greatest part of the glorious Gospel of the blessed God in the great matters of Faith narrowing and denying thereof in the largeness of its extent contrary to the very letter and scope of Scripture alone from their supposed sanctified reason as will appear in the following discourse 2. And others make additions and change the Ordinances according to their own devices and all by supposed sanctified reason corrupted Philosophy and vain deceit after the will of men and not after Christ The Christian religion in it self as it 's the most divine so it s he mostrational Religion in the world or that ever was in the world being opened to us by the Divine Revelation though there are some things in it above the reach of reason to comprehend even with the Divine Revelation and Teachings of God therein yet we may understand the truth thereof and it 's rational for us to believe it because God has said it to instance in some particulars 1. That God should so love the world as to give his only begotten Son for its redemption and Christ so love the world as to give his Flesh for the life thereof are incomprehensible mysteries of grace Joh. 3. 16. 6. 51. Eph. 3. 17 18 19. 2. The Incarnation of our blessed Lord and Saviour Jesus Christ is in it self an incomprehensible mystery 1 Tim. 3. 16. 3. The Resurrection Judgment the greatness terribleness righteousness and justice thereof the restitution new world with the diversities of the glories and punishments thereof are all incomprehensible mysteries till the times come of effecting thereof 1 Cor. 13. 9. 10. 1 Joh. 3. 2. Ps 9. 11. yet by the Divine Revelation we may understand the truth of these unsearchable mysteries and it 's very rational as well as divine that we believe the truth thereof So that I say the Christian Faith and Religion is the most rational and to render it unreasonable in any of the parts thereof does open wrong to God Christ the Gospel and to men When in truth in its own simplicity and purity there is nothing irrational in it in this matter we may and must say if we say right as Prov. 8. 8 9. All the words of wisdoms mouth are righteous there is nothing froward or perverse in them they are all plain to him that understandeth and right to them that find knowledge ch 14. 16. a scorner seeketh wisdom and findeth it not but knowledge is easie to him that hath understanding God having given to men large Capacities that if rightly exercised about the works of God and word of life they might attain to the excellent knowledge of the most holy and to the precious faith and life of the Gospel through the Divine teachings therein which shall not be wanting to those that really desire and seek it Prov. 2. 1. to 6. Luk. 11. 13. Jam. 1. 5. God having in his wisdom and grace stated the things of the Gospel both in matters of Faith and Worship plain to the rational Capacities of men to the end that they might through a right industry obtain the saving knowledge of his will therein And it s only the irrational devices additions and contrary interpretations of men both in matters of Faith and practice that hath filled the world with irrational errours divisions and confusions which the Scripture if cleaved to in its own light and language which is but reason it should be so as well as divine would be the alone blessed way for us to arrive to unity in the great things of Gospel concern reason misled by Tradition Blind-zeal or captivated by sensual lusts has and doth make bad work in the world See from Scripture how reason and Christian Religion unites 1. It 's both rational as well as Religious that we believe God in the word of his grace 2 Thess 3. 2. where unbelievers are rendred to be unreasonable men as well as irreligious and 1 Pet. 3. 15. we are to give a reason of our hope to every one that shall ask Which can never be if our reason be useless nor can meerly rational men understand it when it is given them 2. It 's rational as well as Religious that we should serve and worship God according to his own revealed will in the Gospel and not after our own wills or the inventions and Traditions of men Rom. 12. 1. 2. the contrary is irrational as well as irreligious 3. The increase of divine grace received by faith in the Gospel is by the rational exercise of our selves therein Mat. 25. 29. with Heb. 5. 14. 4. The holy and honourable terms of the Gospel on which the life and glory thereof is promised and without which we may not expect it renders it to be very rational and credible to men no man in his right reason can conclude that God should seek to save a people in so wonderful away but in the way of holiness the contrary would render the Gospel incredible to all rational men 5. It 's rational as well as Religious that we abhor all moral evils sensual and brutish lusts and to love all moral vertues and duties and the contrary is irrational and immoral as well as irreligious The Moral law or Ten Commands given by Moses is commonly understood to be the same for substance as is written in nature or rational and moral Philosophy in men Rom. 2. 14 15. Which the Gospel destroys not but tends to perfect it in us as it 's administred to us by Christ Rom. 3. 31. and 8. 4. 1 Cor. 9. 21. not as from mount Sinai but as from mount Sion Heb. 2. 18. 22. the sum and substance of the Law and Prophets is to teach men to love God above all and their neighbours as
thing mistaken I would gladly be informed therein from Scripture light and right reason Isa 8. 20. the things being of great if not of greatest concern and if I mistake not are all of them the revealed things of Divine wisdom and therefore it belongs to us to be enquiring thereinto and on these grounds I am not willing to doubt your ready and inoffensive reception of my poor endeavours in these great matters with this my Dedication Considering first that you know though all men are not skilled in the Langudges nor in artificial Philosophy yet it is radically in all rational men without which they could not be capable either of artificial attainments or of Divine teachings 2 That you know God is at liberty in his teaching and always has been so and therefore may as formerly he has done led the unlearned into truth asson as the learned and sometimes before them Luke 10. 21. 1 Cor. 1. 26. to 29. Therefore let not the Learned despise the unlearned nor the unlearned judge the learned but prize and own the teachings of God in each other let us be humble and self denying let us own truth and reject error where ere we find it and thus it will be where Christ and Grace rules O that none of us all may give the Lord cause to say of us as of his people of old Hos 8. 12. I have written to him the great things of my law and they were counted as a strange thing I desire that none of the great things God has written to us in his Gospel law of grace may be accounted strange by us And thus not to detain you any longer in this Dedication I commit the ensuing Discourse to your most serious considerations and the like unto all into whose hands it may come if any thing therein carry not Scripture authority in it let it not be credited but if it do take heed and beware how you contradict it this and no other is expected by him who longeth for the manifestation of the Gospel in its truth purity and power the glory of God and the good of all men Fare ye well T. C. THE PREFACE TO THE READER Christian Reader THis ensuing Treatise or Christian discourse as it s brought forth by special occasion so it s really designed for thy special profiting and spiritual advantage the name of God and Christ the truth of the Gospel the spiritual and Eternal good of men being greatly concerned in the matters discoursed on altho its true that by reason of the Apostacy and other occasions we may truly say that darkness yea gross darkness hath covered us and the vail and covering spread over all Nations hath very much bewildred us and that in the great things of the glorious Gospel of the blessed God And that which is most of all to be lamented is that we are willing to have it so if any glimmerings of light but begin to appear out of the darkness we cry out upon it as if some prodigious Comet or foul spirit had appeared and that it may be before we so much as admit of a serious search and due consideration whether it be true or false A wonderful perverse spirit seems to be in us on this account Many I am perswaded crying out on that they never saw and others on that they never read with deliberation and judgment seriously pondering it in the balance of the sanctuary and so speak evil of the things they understand not which necessarily may tend to bring under that wo. Isa 5 20. Wo to them that call evil good and good evil that put darkness for light and light for darkness If we are so averse in our minds as not to have patience to ponder ought but what our selves indulge be it right or wrong and cry down all that seems contrary thereunto we may cry down truth for errour and cry up errour instead of truth it s an old and known proverb the burnt child dreads the fire the sence of which laid to heart would tend to make us more wise For help and cure in this matter I shall premise a few things to serious consideration 1. That its a matter of highest concern to us all to understand believe and obey the truth to love the truth and peace it being truth that must intrest us in Gospel freedom and without the saving knowledge thereof we may not expect to obtain it Joh. 8 31 32. 2. That we all come short in our knowledge and understanding of the great things of the Gospel and may and must say if we say right even in this very matter that in many things we offend all and need the mercy of God in our Lord Jesus to pardon and cover our ignorances if not our wilfulness which on our repentance he is ready to do 3. That notwithstanding this vail of darkness and ignorance too much of wilfulness yet in the due and true sence thereof and as it s our great concern if we be duely and diligently searching and enquiring after the knowledg of the mind and will of God as revealed in the word of his Grace and that in all things relating to matters both of Faith and practice it s his promise that in this way knowledge shall be increased And then shall they know if they follow on to know the Lord. Dan. 12 4. Hos 6 3. 4. And as an encouragement herein and as it s generally in word acknowledged that matters of fundamental concern are plainly and not darkly stated in the Scriptures which is or should be of encouragement to us all to be enquiring thereinto and to strike dead that spirit and practice of putting harsh interpretations on the plain revealed will of God in the Gospel so darkening if not outing and ending even the fundamental truths thereof the divine revelation being the alone ground and rule of our faith and practice in all matters of Gospel concern 5. And yet that we are moderate in our notions and not impose our apprehensions and supposed light on others no otherwise than the apprehended truth thereof takes place in the understanding and conscience imposition any other ways being the Babylonish apostatised spirit and is far from the spirit of the Gospel where is most of Gospel light and truth obtained such are furthest from an imposing spirit on others 2 Cor. 1. 24. Phil. 3. 15 16. 1 Pet. 5. 3. and those who are most in the flesh and involved in darkness are ordinarily the greatest imposers of their supposed light upon others Joh. 16. 2. Gal. 4. 29. 2 Thes 2. 3 4. 6. And yet it concerns the children of light as to concrete in so earnestly to contend for the faith as it was once delivered to the Saints Jude v. 3. Tho all should be done in the Gospel spirit of love and peace which I hope I can say has been my design in all and would be my joy to see more of love and peace among all profest Christians as
used to prove that which it does not at all intend it being so apparent that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing and not in the first work of conversion it being the promise and was performed that the spirit should be given down abundantly upon believers after believing as clearly distinct from it's sacred work in the Gospel in begetting souls to the faith see for this Joh. 7. 38 39 Act. 2. 38 39. Eph. 1. 13. so that to apply the giving down of the Spirit according to promise after believing to the first work of faith and conversion is a very great weakness and mistake 2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote much less to persons in the first work of faith it being evident that the Apostle throughout this chapter keeps the distinction between himself the ministers with him and the Church as was usual in his other Epistles from v. 1. to 13. he speaks to but not of the church but of themselves distinguished by We Us and Ye and v. 13. speaks of the church and from v. 16. to 19. speaks of themselves and lets the church to know the exceeding greatness of his power to us ward who believe i. e. to the Apostles in the mighty gifts of the spirit and works done by them for confirmation of the truth of the Gospel according to Mar. 16. 17 18. Heb. 2. 3 4. 3. I conclude that the work of faith and conversion of sinners is so far from being a mâ—racle as some pretend that it 's rather a marvel that so few believe and are converted certainly our Lord would not have marvelled at their unbelief Mar. 6. 6. nor grieved for their hardness of heart if they could not have believed without a miraculous work which he was able to have effected Mar. 3. 5. It 's true many believed on the sight of miracles done without them but we read not of any miracle done within them to work faith nor is the work of faith and turning to God at all called a miracle 4. And from the whole we have great cause to fear that the Spirit is much more talked of by us all than known and enjoyed either in it's operations in the Gospel to conversion or in its gifts according to promise and cause we have to mourn in the sense thereof that he should be so much amongst us in word and so little in Power If the Spirit of the Gospel were a spirit of Ignorance errour and pride a spirit of Worldlyness oppression envy hatred and division Were this the Spirit of the Gospel we have enough and too much of this But if the Spirit of Christ is indeed in its operations and effects the Spirit of Power of Love and of a sound mind 2 Tim. 1. 7. If it be the Spirit of Love Joy Peace long Suffering Gentleness Goodness Faith â—eckness Temperance Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet Isa 24. 16. My leanness my leanness wo unto me Christ What think you of the work of Regeneration relative to the matter in hand I desire to enquire 1. What it is and 2. How it is effected Min. Without doubt it carryeth the sum of the matter in it and includes Faith Repentance and the whole of Gospel Conversion and turning to God But more particularly 1. Negatively what it is not it 's not any Conversion then a Conversion only from â—in might be it there may be many Convictions and Conversions too that may be far short of Regeneration and Persons may be and it 's to be feared that many are deceived herein 2. Affirmative what it is the word Regeneration I find but twice used in the New Testament in the terms thereof and not at all in the Old it being most proper to the New tho I doubt not but that the true sense thereof is often exprest Joh. 3. 3 5. And it implyeth and importeth a renewing returning or restoring to a new Estate And those two Scriptures in which it 's mentioned teâ—ds much to give us a tight understanding therein The 1. I shall mention is Tit. 3. 5. According 〈◊〉 his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit Which Regeneration here consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings thereof relating to the Restitution and World to come our Faith must be in the Regeneration to come or else it 's none of the Faith of the Commission or of Regeneration Mar. 16. 15 16. Nor brings us under the promise of a share in the Regeneration to come it not being the Faith of Regeneration Regeneration begun here being a preparation to the Glory of the perfect Regeneration of and in the new and restored World The 2. Scripture is Mat. 19. 28. Ye which have followed meâ—n the Regeneration when the Son of Mâ—â— shall â—it on the Thâ—one of his Glory ye also shall sit upon twelve Thâ—â—nâ—â— uâ—â—gâ—â—g the twelve Tribes of Israel That this Regeneration relates to the New life in the New World at and after the Resurrection I think is by the Learned generâ—â—ly owned that the true reading and sense of the Words is ye that have followed me shall in the Râ—genâ—â—aâ—â—en sit upon twelve Thrones c. That is in the new and restored World see Wilson's Scripture Dictionary on the Word the day and time of the last Judgment when our whole Nature being restored both Body and Soul shall enjoy the Heavenly inheritance Mat. 19 28. You which have followed me shall in the Regeneration sit upon twelve Thrones and the English Greek Lexicon on the Word the last day of the World and it 's so called because in it God will create a new Heaven and a nâ—w Earth and will perfectly ingender again a Man that is chosen Mat. 19. 28. And indeed this is properly the Regeneration time and state when all things shall be renewed restored and return to a new and better estate So that Regeneration may be thus defined When a Man doth truly believe the truth of the glad tidings reported in the Gospel by Jesus Christ Crucified for our sins raised and ascended into Heaven and shall come again from thence to perfect the Redemption viz. The Resurrection Regeneration and new World and to perfect his People with Himself therein and is in this Faith effectually turned to the Lord in heart and life according to the Gospel This iâ— Regeneration begun here which if persevered in will certainly issue in the perfect Regeneration and Glory in the World to come 2. How it 's effected and that is 1. For us by Jesus Christ Crucified Raised and Ascended in and by him the whole work is and shall be effected Act. 3. 21. Rev. 21. 5 12. 2. In us here the Lord begets us by the word of his Grace to
nature is that wherein he was especially made in the image of God which consisted not only in rule and government as some say but in a capableness thereunto by reason and understanding which is still in its remainders the glory of man which reason should rule the lower and worser part of the soul and body likewise and when and where any Moral good is found it 's when and where this better part of the soul prevails from whence all Moral good among men is by divine creation and ordination and such is its created excellency that if men lived purely to it there would be no need of Human Laws among men Human Laws being but as an help to keep this sensitive Nature in subjection for common society among men it would teach men to do as they would be done unto and this we may suppose to be perfect in Adam before his sin and fall and Nature in this sense is not so bad in it self as some do render it it being that without which we could not be rational Men but as the Brutes as some affirm nor could we ever have been Christian Men. Therefore it behoves us to take heed how we cry down Nature in this sense lest we dishonour the God of Nature in whose Image we are made Jam. 3. 9. Unless it be for ruling no better over sensual Nature but suffering it self to be corrupted and captivated thereby The sensual Nature is spoken of in such Scriptures as these Rom. 1 26 â—7 Gal. 5. 19 20 21. Some of which following their Brutish Lusts even against concupiscible Nature it seh doing such things as Brutes refuse to do Nature in this sense is frequently called Carnal and Flesh and that which is not subject to the Law of God neither indeed can be Rom. 8. 7. But the rational part should rule it because that from Nature as thus considered arise all the unlawful Lusts and Actions of Men which if Reason did rule would prevent much And this Nature it is by which Adam fell Lust captivated reason Gen. 3. 6. And still rebels in true Christians and is not will not be subject to the Law of God longer than the Watch and War is maintained yet this is to be noted that we cannot be without this concupiscible part of Nature in this world there being as before I said a Natural good therein being in it self good in its first Creation and still is were it not abused without it we cannot live nor the world be continued all worldly Actions in order thereunto being effected thereby as eating drinking procreating the world and the like which in it self as guided and ruled by Reason and Religion is good and Lawful Heb. 13. 4. There being a Lawful sinless use thereof which God alloweth yea and commandeth but the abuse thereof is the sin in breaking Gods allowed rules which Reason and Conscience much more Christianity should regulate and order according to Divine rule but alas this unruly part of Nature not only captivates Reason but even Persons professing high in Christianity are too often shamefully captivated thereby and the most serious and sincere Christians have their groanings and complainings by reason thereof Rom. 7. 24. Let us learn from hence not to quarrel with reason any more unless it be for not doing its Work and Office but suffering sensual and sinful Lusts to corrupt and captivate it for the new Birth viz. Faith Repentance even the whole of Regeneration here is effected in the rational understanding part of Man even in the Spirit of the mind Eph. 4 23. and so rules in and over the whole Man 2 Cor. 5. 17. Christ I am greatly satisfied in this distinction and likewise that it has been a great errour and mistake to render whole Nature to be Brutish which I perceive is contrary both to Scripture and Reason but do you understand that the first sin and the Original Natural Defilement thereof what ever it be did of it self bring under the second death or damnation of Hell 〈◊〉 some affirm without the act or consent of mind to sin since the fall Min. This Natural Defilement in it self simply considered what ever it be without act or consent since the first sin and fall extendeth only to the first death it coming in by the first trangression can in it self be no greater nor so great as the actual sin nor produce any greater effects than the actual sin the Original Corruption and Defilement being in Adam and 〈◊〉 before the actual transgression as the cause thereof Gen. 3. 6. And was all but one and the same defect and sin according to Jam. 1. 14. 15. And the punishment of that sin we find stated Gen. 3. 19. And the Nature being mortal effects the same death in all Rom. 5. 18. As by one offence into all men unto Condemnation so in the Greek and this is certain that whatever death came into the World by the first sin and the Nature thereof into us as called Original sin shall be cured by that one Sacrifice as in the same Text even so by one Righteousness or by the Righteousness of one into all men unto justification of life vers 19. For as by one mans disobedience the many were made sinners so the Margent that is all so by the obedience of one shall the many be made Righteous If all came under the second death thereby all shall be justified there from for justification unto life is and shall come upon or into all that Condemnation came into or upon by the first transgression which is a Resurrection from the first Death 1 Cor. 15. 21 22. And indeed those that hold this unscriptural and irrational Notion it might for ever deter them from a Married state which is Gods Ordinance and in it self undefiled Heb. 13. 4. If they are certain to beget Children if any that must by Nature and Birth be Heirs of the second and eternal Death without hope or help especially if they dye in infancy before capable of Faith and Repentance it 's true we all know that we procreate Children like our selves in a mortal state liable to the first Death but no further without their own actual transgressions and unbelief So that I conclude it to be a great ignorance and errour in any to assert the second Death to be the wages of the first transgression and very cruel and hard thoughts of God to damn all or any Infants Eternally so dying for they know not what and that which they could no more prevent than their Conception in the Womb and further it 's apparent there had been no second Life but by the second Man and then there could have been no second Death to any so that is the second and new life came in by Christ the second Adam so will the second Death come in as a punishment of Mens actual sinning against God since the first sin and fall so that I conclude that neither Adam's Transgression nor the Defilement
to be Wiser in our own Conceit than our Lord and Law-giver 4. Whoever fixeth the sin and damnation of the World on the eternal Decree of God and not on mans chosen and willful wickedness as the first just and deserving cause thereof but fathers both the sin and Judgment on the eternal Decree of God as the first cause of both denyeth the Scripture belieth the Lord and believeth a lie Ezek. 33. 11. Joh. 3. 16 19. 1 Tim. 2. 4. Rev. 22. 17. 5. Whoever denyeth the Love God to the world in the gift of his Son affirming that he loved but a few of the Elect only denieth the Scripture and believeth a lye Luk. 2. 10. Joh. 3. 16. 6. Whoever denieth that Jesus Christ gave himself for the life of the World a ransom for all a Propitiation for the sins of the World affirming that he died but for a few the Elect only denieth the Scripture and believeth a lye Joh. 6. 51. 1 Tim. 2. 6. 1 Joh. 2. 2. 7. Whoever affirmeth that men are no more capable to believe and obey the Gospel unto life than Bruit Beasts or Stones or a dead Corps and yet that God will damn them for not believing thereof it being both unscriptural irrational and dishonourable unto God denieth the Scripture and doth open wrong both to God and men and believeth a lye Ro 3. 3 4 5. 8. Whoever believeth and teacheth Salvation by an inconditional Covenant and Justification by faith without works denieth the Scripture and believeth a lye Mar. 16. 15 16. Rev. 22. 14. Jam. 2. 20. Christ Ro. 4 5. Is much made use of to prove Justification by faith without works But to him that worketh not but believeth on him that Justifieth the ungodly his faith is counted for righteousness Min. 1. If we hold Justification without works aâ— must then hold Salvation without works because every Justified person is in a saved state Ro. 8. 30. and so bid a due to works both as to Justification and Salvation 2. So to understand the Apostle in this or any other Scripture is to set him in direct opposition to Christ and all the Apostles which we may in no case do 1. Contrary to Christ Mat. 7. 21 24. and contrary to his Commission for Gospel Preaching and Salvation Mat. 16. 15 16. 2. Contrary to the rest of the Apostles Heb. 5. 9. 10. 36. 12. 14. Contrary to James ch 2. 24. Ye see then how that by works a man is Justified and not by faith only ch 1. 22. 25. Contrary to Peter 2 Pet. 1. 5. to 12. and Contrary to John 1 Joh. 2. 3 4 5 6. v. 17. he that doth the will of God abideth for ever 3. So to understand Paul in that Scripture not only sets Paul against Christ and all the Apostles but against himself and that in the same Epistle who Commonly states Salvation upon Obedience to the Gospel tho not as the deserving cause but as the Terms without which is no Obtaining thereof ch 2. 7 8 9 10. and we may not suppose the Apostle to be so inconsiderate as to contradict himself and that in the same Epistle 4. It 's most Aparent the Apostle intends not Gospel works in that place but the works of the Law as such compared with ch 3. 20 21. By the deeds of the Law there shall no Flesh be Justified v. 28. Therefore we conclude that a man is Justified by faith without the deeds of the Law but not without the deeds of the Gospel that contradicts the whole Gospel and the design of the Apostle as is most apparent 9. Whoever denieth the danger of believers falling from grace now in this imperfect state and holdeth and teacheth the impossibility thereof doth wrong to meâ— denieth the Scripture and believeth a lie Rom. 8 13 11. 20. Heb. 3. 12 4. 11. 2 Pet. 3. 17. 1 Tim. 1. 19 20. 10. Whoever denieth the restitution of all things the world to come and the eternal Kingdom and Glory of Christ and his Church therein denyeth the Scripture and believeth a lie Act. 3. 21. 2 Pet. 3. 13. Rev. 11. 15 22. 5. Mar. 10. 30. 11. Whoever believeth and teacheth that when Christ the Lord and Judge doth come again from Heaven to judge the world in righteousness Act. 17. 31. that he will â—urn up the world and not make it new and carrry away the saints with him to heaven and send all the world eternally to hell in their sense viz. that none of them shall have any advantage at all by the womans seed denieth the truth and glory of Christs undertaking for the world and a great part if not the whole of his kingdom and glory in the world to come and so denieth the Scripture and believeth a lie the truth of this see cleared in the next chapter 12. Whoever demeth the free operations of the Gospel Spirit in the word and work of Grace or in the ministerial gifts in prophesie and preaching as sufficient thereunto limiting Gospel ministerial gifts and offices in the Church of Christ to human acquired abilities denieth the sufficiency of the Gospel Spirit in the Gospel work introducing the human spirit instead thereof and is in the depth of the Apostacy 1 Cor. 2. 12 12. 4. 7. 13. Whoever setteth up the common light that is in all men instead of Christ and the Spirit of the Gospel is in the Apostacy and believeth a lye Christ Some saâ— that some of these things Especially the 4 5 6 7 8 9 particuars are the great Bulwarks against popery and that to assert such things as these tends to weaken the protestants and to strengthen the hands of the Papists Min. I hope these are not the best Bulwarks and strength of Protestants against Papists if it were it would surely fail in the time of need 2. If these things has been the strength of Protestants against Popery it 's no marvel so little is done for advantage to the Protestant interest and conviction of Papists if we lay the foundation in falshood and build thereupon it 's no marvel we are not blest of God and Popery gain upon us 3. Let Protestants fall in with the truth of the Gospel as it is in Jesus both in principle and practice Especially in these great and fundamental parts thereof and they will have enough to bear up with great authority from Scripture against Popery in all its parts 1. Hold firm to this both in principle and practice that the Scripture is in it self the alone sufficient ground and rule in all matters of Christian faith and Religion and needs not the Churches Authority for it's warrant nor the inventions traditions or additions of men which as it's a Christian so it 's a Protestant principle 2. Let the Express letter plain reason and scope of Scripture united in and with it self without the harsh and contradictory interpretations of men or consequences drawn contrary to and against the express light language and