Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	believe_v	faith_n	grace_n	8,077	5	5.8830	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A41355	The marrow of modern divinity touching both the covenant of works, and the covenant of grace, with their use and end, both in the time of the Old Testament, and in the time of the New : wherein every one may cleerly see how far forth he bringeth the law into the case of justification, and so deserverh the name of legalist : and how far forth he rejecteth the law, in the case of sanctification, and so deserveth the name of Antinomist : with the middle path between them both, which by Iesus Christ leadeth to eternall life : in a dialogue, betwixt Evangelista, a minister of the Gospel, Nomista, a legalist, Antinomista, an Antinomian, and Neophytus, a young Christian / by the author, E.F. ; before the which there is prefixed the commendatory epistles of divers divines of great esteem in the citie of London ; whereunto is also added, the substance of a	Fisher, Edward, fl. 1627-1655.; Hamilton, Patrick, 1504?-1528. Patricks places.	1646 (1646)	Wing F997; ESTC R1839	130,516	286

he first loved us the Lord doth pay them or at least giveth them a sure earnest of their wages before hee bid them work and therefore the contest of a believer according to the measure of his faith is not what will God give mee but what shall I give God What shall I render unto the Lord for all his goodnesse for thy loving kindnesse is before mine eyes and I have walked in thy truth Nom. Then Sir it seems that holinesse of life and good workes are not the cause of eternall happines but onely the way thether Evan. Doe you not remember that our Lord Jesus himself sayth I am the way the truth and the life And doth not the Apostle say to the believing Colossians As ye have received Jesus Christ the Lord so walk in him that is As you have received him by faith so goe on in your faith and by his power walk in his Commandements so that good works as I conceive may rather be called a believers walking in the way to eternal happinesse then the way it self but however this wee may assuredly conclude that the summe and substance both of the way and walking in the way consist in the receiving of Jesus Christ by faith and in yielding obedience to his law according to the measure of that receiving Neo. Sir I am perswaded that through my neighbour Nomistas asking you these questions you have been interrupted in your discourse in shewing how faith doth enable a man to exercise his christian graces and performe his christian duties aright And therefore I pray you go on Evan. What should I say more for the time would fail me to tell how that according to the measure of any mans faith is his true peace of conscience for sayth the Apostle being justified by faith wee have peace with God yea sayth the Prophet Isaiah Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee here there is a sure and true grounded peace therfore it is of faith sayth the Apostle that it might be by grace and that the promise might be sure to all the seed and answerably to a mans believing that hee is justified fully by Gods grace through that redemption that is in Jesus Christ is his true humility of spirit so that although he be endued with excellent gifts and graces and though he performe never so many duties he denyes himselfe in all hee doth not make them as ladders for him to ascend up into Heaven by But desires to be found in Christ not having his own righteousnesse which is of the law but that which is through the faith of Christ he doth not think himselfe to be one step neerer to Heaven for all his works and performances and if hee heare any man prayse him for his gifts and graces hee will not conceit that he hath obteined the same by his own industry and pains taking as some men have proudly thought neyther will hee speak it out as some have done saying these gifts and graces have cost mee something I have taken much pains to obtain them but he sayth Not I but by the grace of God I am that I am and not I but the grace of God that was with me And if he behold an ignorant man or a wicked liver he will not call him carnall wretch or prophane fellow nor say stand by thy selfe come not neere to mee for I am holier then thou as some have said but he pitieth such a man and prays for him and in his heart he sayth concerning himself who maketh thee to differ And what hast thou that thou hast not received And thus I might goe on and shew you how according to any mans faith is his true joy in God and his true thankfulnesse to God and his patience in all troubles and afflictions and his contentednesse in any condition and his willingnesse to suffer and his cheerfulnesse in suffering and his contentednesse to part with any earthly thing yea according to any mans faith is his ability to pray aright to heare or read the Word of God aright to receive the Sacrament with profit and comfort and to do any duty either to God or man after a right manner and to a right end yea according to the measure of any mans faith is his love to Christ and so to man for Christs sake and so consequently his readinesse and willingnesse to forgive an injury yea to forgive an enemy and to doe good to them that hate him and the more faith any man hath the lesse love he hath to the world or the things that are in the world to conclude the greater any mans faith is the more fitter he is to die and the more willing he is to die Neo. Well Sir now I doe perceive that faith is a most excellent grace and happie is that man that hath a great measure of it Evan. The truth is faith is the chief grace that Christians are to be exhorted to get and exercise and therefore when the people asked our Lord Christ what they should doe to worke the worke of God he answered and said this is the work of God That ye believe on him whom he hath sent speaking as if there were no other duty at all required but onely believing for indeed to say as the thing is believing includeth all other duties in it and they spring all from it and therefore sayth one Preach Faith and preach all Whilst I bid man believe sayth learned Rollock I bid him doe all good things for sayth Doctor Preston truth of belief will bring forth truth of holinesse if a man believe works of sanctification will follow for faith draws after it inherent righteousnesse and sanctification wherefore sayth he if a man will goe about this great worke to change his life to get victory over any sin that it may not have dominion over him to have his conscience purged from dead works and to bee made partaker of the divine nature let him not goe about it as a morall man that is let him not consider what Commandements there are what the rectitude is which the Law requires and how to bring his heart to it but let him goe about it as a Christian that is let him believe the promise of pardon in the bloud of Christ and the very believing the promise will be able to cleanse his heart from dead works Neo. But I pray you Sir whence hath faith its power and vertue to doe all this Evan. Even from our Lord Jesus Christ for faith doth ingraft a man who is by nature a wild olive branch into Christ as into the naturall olive and fetcheth sap from the root Christ and thereby makes the tree bring forth fruit in its kind yea faith fetcheth a supernaturall efficacie from the death and life of Christ by vertue whereof it metamorphoseth the heart of a

small measure of the spirit Nom. But Sir was not the matter of that Covenant and this all one Evan. Yea indeed the Ten Commandements were the matter of both Covenants only they differed in the forms Ant. T●●n Sir it seems that the promises and threatnings contained in the old Testament were but temporary and terrestiall only concerning the good and evill things of this life Evan. This we are to know that like as the Lord by his Prophets gave the people in the old Testament many exhortations to be obedient to his Commandements and many dehortations from disobedience thereunto even so did he back them with many promises and threatnings concerning things temporall as these and the like Scrip●u●●s do witnesse Isa. 1.10 Heare the word of the Lord ye Rulers of Sodom give eare unto the law of our God ye people of Gomorrah I● ye be willing and obedient ye shall eat the good things of the land but if ye refuse and rebell ye shall be devoured with the sword for the mouth of the Lord hath spoken it And Jer. 7 3 Amend your wayes and your doings and I will cause you to dwell in this place But ye steal murder commit adultery and sweare falsly by my name therefore thus saith the Lord God behold mine anger and my fury shall be powred out upon this place And surely there be two reasons why the Lord did so First because as all men are born under the covenant of work● they are naturally prone to conceive that the favour of God and all good things do depend and follow upon their obedience to the Law and that the wrath of God and all evill things do depend upon and follow their disobedience to it And that mans chief happinesse is to be had and found in terrestriall paradise even in the good things of this life So the people of the Old Testament being neerest to Adams Covenant and Paradise were most prone to such conceits And secondly because the Covenant of Grace and Celestiall paradise were but little mentioned in the Old Testament they for the most part had but a glimmering knowledge of them and so could not yield obedience freely as sonnes therefore the Lord saw it meet to move them to yield obedience to his lawes by their own motives and as servants or children under age Ant. And were both believers and unbelievers that is such as were under the Covenant of Grace and such as were under the Covenant of Works equally and alike subj●ct as well to have the calamities of this life inflicted upon them for their disobedience as the blessings of this life conferred upon them for their obedience Evan. Surely the words of the Preacher do take place here when he saith All things come alike to all there is one event to the righteous and to the wicked Were not Moses and Aaron for their disobedience hindered from entring into the land of Canaan as well as others And was not Josiah for his disobedience to Gods command sl●in in the valley of Megiddo Therefore assure your selfe that when believers in the Old Testament did transgresse Gods commandements Gods temporall wrath went out against them and was manifest in temporall calamities that befell them as well as others only here was the difference The believers temporall calamities had no eternall calamities included in them nor following of them and their temporall blessings had eternall blessings included in them and following of them And the unbelievers temporall blessings had no eternall blessings included in them nor following of them and their temporall calamities had eternall calamities included in them and following of them Ant. Then Sir it seemeth that all obedience that any of the Jewes did yield to Gods commandements was for feare of tempo●●ll punishment and in hope of temporall reward Evan. Surely the Sc●ip●ure seemes to hol● forth that there were three several sorts of people who endeavoured to keep the law of God and they did all of them differ in their ends The first sort of them were true believers who according to the measure of their faith did believe the resurrection of their bodies after death and eternall life in glory and that it was to be obtained not by th●●orkes of the Law but by faith in the M●ssi●h o● promised seed And answerably as they believed this answerably they yielded obedience to the Law freely without fear of punishment or hope of reward but alas the spirit of faith was very weak in the most of them and the spirit of bondage very strong and therefore they stood in need to be induced and constrained to obedience for feare of punishment and hope of reward The second sort of them were the Sadduces and their Sect and these did not believe that there was any Resurrection nor any life but the life of this world and yet they endeavoured to keep the Law that God might blesse them here and that it might go well with them in this present life The third sort and indeed the greatest number of them in the future ages after Moses were the Scribes and Pharisees and their Sects and they held and maintained that there was a Resurrection to be looked for and an eternall life after death and therefore they endeavoured to keep the Law not onely to obtaine temporall happinesse but eternall also for though it had pleased the Lord to make known unto his people by the ministrie of Moses that the Law was given not to retaine men in the confidence of their own workes but to drive them out of themselves and lead them to Christ the promised seed yet after that time the Priests and the Levites who were the expounders of the Law and whom the Scribes and Pharisees did succeed did so conceive and teach of Gods intention in giving the Law as though it had been that they by their obedience to it should obtaine righteousnesse and eternall life and this opinion was so confidently maintained and so generally imbraced amongst them that in their book Mechilta they say and affirme that there is no other Covenant but the Law and so in very deed they conceived that there was no other way to Eternall life then the Covenant of workes Ant. Surely then it seemes they did not understand and consider that the Law as it is the Covenant of workes doth not onely binde the outward man but also the inward man even the soule and spirit and requires all holy thoughts motions and dispositions of the heart and soule Evan. Oh no they neither taught it nor understood it so spiritually neither could they be perswaded that the Law doth require so much at mans hands for they first laid this downe for a certaine truth that God gave the Law for man to be Justified and saved by his obedience to it and that therefore there must needs be a power in man to doe all that it requireth or else God would never have required it

your own accusing conscience joyning with him hinder you any longer from Christ for what though they should accuse you of pride infidelity coveteousnesse lust anger envie and hypocrisie yea what though they should accuse you of whoredome theft and drunkennesse and many the like yet doe what they can they can make no worse a man of you then a sinner or the chiefe of sinners or an ungodly person and so consequently such a one as Christ came to justifie and save so that in very deed if you rightly consider it they doe you more good then hurt hereby and therefore I beseech you in all such cases or conflicts take the counsell of Luther who saith when thy conscience is throughly affraid with the remembrance of thy sins past and the Devill assayleth thee with great violence going about to overwhelme thee with heaps floods and whole seas of sins to terrifie thee and to draw thee from Christ then arme thy selfe with such sentences as these Christ the Sonne of God was given not for the holy righteous worthy and such as were his friends but for the wicked sinners for the unworthy and for his enemies wherefore if the Devill say thou art a sinner and therefore must be damned then answer you and say because thou saist I am a sinner therefore will I be righteous and saved and if he say nay sinners must be damned then answer you and say no for I flie to Christ who hath given himselfe for my sins and therefore in that thou saist I am a sinner thou givest me armour and weapon against thy selfe that with thy own sword I may cut thy throat and tread thee under my feet and thus you see it is the judgement of Luther that your sins should rather drive you to Christ then keep you from him Nom. But Sir suppose he hath not as yet either humbled himselfe or repented for his great and many sins hath he any warrant to come to Christ till he hath done so Eva. I see you have not yet quite thrown down your tottering building you still conceive that man himselfe must doe somthing in the case of justification you thinke he must bring some money in his hand to buy his salvation but I beseech you consider that as I have often told you Gods Covenant in Christ is a Covenant of Grace and so every way a free Covenant and therefore he makes a generall proclamation saying Ho every one that thirsteth come ye to the waters and he that hath no money come ye buy and eat yea come buy wine and milke without money and without price This you see is the condition buy wine and milke that is grace and salvation without money that is without any sufficiencie of your own and the Lord saith in his Word in divers places that he justifieth his children before they repent or truly humble themselves or doe any work of righteousnesse the truth is it is onely required that a man come with the hand of faith and receive Christ without any thing else at all Nom. But Sir Though I conceive that we are to bring this money of humiliation and repentance to Christ yet doe I not conceive it is to tender unto him for a price but onely for him to look upon as that with which he hath appointed those to be qualified withall that come unto him Eva. I but yet so long as Christ hath said you must come without it and onely encline your eare and heare and your souls shall live and that by hearing that he will make an everlasting Covenant with you even the sure mercies of David me thinks you should perceive that Christ doth thereby call you from the ways of repentance and humiliation and works of righteousnesse in the case of justification and to pitch directly and immediately upon the free Covenant of Grace Nom. But Sir as I conceive the Scripture holds forth that the Lord hath appointed repentance to goe before faith for is it not said Marke 1.15 Repent ye and believe the Gospel Evan. Indeed somtimes the name of repentance is given to those preparatory beginnings and introductories thereof which are those legall fits of fear and terrour which are both in nature and time before faith and truly all that repentance that goes before faith in Christ can be no other for evangelicall repentance being a fruit of faith in Christ cannot be before faith in Christ. Nom. Then Sir it seems you hold that he that believes in Christ doth also truly repent Evan. Yea indeed though I hold not that evangelical repentance is an antecedent of faith in Christ yet I hold it is a consequent though I hold not that it goes before faith yet I hold that it follows after Nom. But yet Sir it seemes you hold that those preparatory beginnings of repentance which you call legall fits of feare and terrour do goe before faith in Christ. Evan. Yea indeed I doe conceive that ordinarily and in some measure they do Nom. Ordinarily say you Sir why are they not in all Evan. No indeed for some doubtlesse are like unto Zachous and Lydia who received Christ and were received of him as it is verily thought without any measure of them Nom. And have not all those that have them a like measure of them Evan. O no there is a great difference in the measure for some do but as it were sip of the cup and others doe as it were drinke the very dregs whereby wee may perceive that though it be necessary that these Legall fits of feare and terrour be in some before their comming to Christ yet is there no absolute necessity of them on Christs part wherefore I pray take notice that those who have them have them not because Christ would not bid them welcome and receive them without them but because they will not come to Christ except they be by this means driven unto him Nom. But Sir that which you call Evangelicall repentance and follows after faith is in all that do believe is it not Evan. Yea indeed it is more or lesse in every believing soule according to the measure of his faith and so of his receiving the spirit of Christ as all other true fruits of Christs spirit are Nom. Well Sir I am answered Neo. And truly Sir you have so declared and set forth Christs disposition towards poore sinners and so answered all my doubts and objections that I am now verily perswaded that Christ is willing to entertaine mee and surely I am willing to come unto him and receive him but alas I want power to do it that is Sir I want faith Evan. But tell me on thing truly are you resolved to put forth all your power to believe and so to take Christ. Neo. Truly Sir me thinks my resolution is much like the resolution of the foure Lepers which sate at the gate of Samaria for as they sayd If wee enter into the Citie the famine is in

I may say as Jacob did of his venison Gen. 27.20 The Lord hath brought it unto me let me speak it without vain glory I have endeavoured herein to imitate the laborious Bee who out of divers flowers gathers honey and wax and thereof makes one combe if any soule feels any sweetnesse in it let them praise God and pray for me who am weak in faith and cold in love E. F. TO THE READER IF thou wilt please to peruse this little Book thou shalt finde great worth in it There is a line of a gracious Spirit drawne through it which hath fastned many precious truths together and presented them to thy view according to the variety of mens spirits the various ways of presenting known truths are profitable The grace of God hath helped this Author in his worke if it in like manner helps thee in reading thou shalt have cause to blesse God for these truths thus brought to thee and for the labours of this good man whose ends I believe are very syncere for God and thy good Jer. Burroughes OCcasionally lighting upon this Dialogue under the Approbation of a learned and judicious Divine I was thereby induced to read it and afterwards upon serious consideration of the usefulnesse of it to commend it to the people in my publike Ministry Two things in it especially tooke with me first the matter the main substance being distinctly to discover the nature of the two Covenants upon which all the mysteries both of Law and Gospel depend To see the first Adam to be primus foederatus in the one and the second Adam in the other to distinguish rightly betwixt the law standing alone as a Covenant and standing in subordination to the Gospel as a servant this I assure my selfe to be the key which opens the hiden treasures of the Gospel As soone as God had given Luther but a glimpse hereof hee professeth that hee seemed to bee brought into Paradise again and the whole face of the Scripture to bee changed to him and he looked upon every truth with another eye Secondly the manner because it is an Irenicum and tends to an accommodation and a right understanding Times of Reformation have always been times of division Satan will cast out a floud after the woman as knowing that more die by the disagreement of the humours of their own bodies than by the sword and that if men be once engaged they will contend if not for truth yet for victory Now if the difference be in things of lesser consequence the best way to quench it were silence this was Luthers counsell given in an Epistle written to the Divines assembled in a Synod at Norimberge Meum consilium fuerit cum nullum sit Ecclesiae periculum ut hanc causam sinatis vel ad tempus sopitam utinam extinctam jacere donec tutiore meliore tempore animis in pace firmatis charitate aduatis eam disputetis I think it were good counsell concerning many of the Disputes of our times But if the difference be of greater concernment as this is then the way to decide it is to bring in more light which this Authour hath done with much evidence of Scripture backt with the authority of most moderne Divines so that whosoever desires to have his judgement cleered in the maine controversie betweene us and the Antinomians with a small expence either of money or time hee may here receive ample satisfaction this I testifie upon request professing my selfe a friend both to truth and peace Novem. 12. W. Strong THis book at first well accommodated with so valuable a testimony as M. Caryls besides its better-approving it self to the choicer spirits every where to the speedy distribution of the whole impression it might seeme a needlesse or superfluous thing to adde any more to the praise thereof yet meeting with detracting language from some few by reason of some phrases by them either not duly pondered or not rightly understood it is thought meete this second impression to relieve that worthy testimony which still stands to it with fresh supplies not for any need the truth therein contained hath thereof but because either the prejudice or darknesse of some mens judgements doth require it I therefore having throughly perused it cannot but testifie that if I have any the least judgment or rellish of truth hee that findes this book findes a good thing and not unworthy of its title and may account the Saints to have obtained favour with the Lord in the ministration of it as that which with great plainenesse and evidence of truth comprises the chiefe if not all the differences that have been lately ingendred about the Law it hath I must confesse not onely fortified my judgement but also warmed my heart in the reading of it as indeed inculcating throughout the whole Dialogue the cleer and familiar notion of those things by which we live as Hezekias speaks in another case and it appeareth to me to be written from much experimentall knowledge of Christ and teaching of the Spirit Let all men that taste the fruit of it confesse to the glory of God he is no respecter of persons and endeavour to know no man henceforth after the flesh nor envie the compiler thereof the honour to be accounted as God hath made him in this point a healer of breaches and a restorer of the over-grown paths of the Gospel as for mine own part I am so satisfied in this testimony I lend that I reckon what ever credit is thus pawned will be a glory to the name that stands by and avows this truth so long as the book shall endure to record it Ihshua Sprigge Grace and peace to you in Christ Jesus My loving friend in Christ I Have according to your desire read over your Booke and finde it full of Evangelicall light and life and I doubt not but the oftner I read it the more true comfort I shall finde in the knowledge of Christ thereby the matter ●s pure the method is Apostolicall wherein the works of love in the right place after the life of faith bee effectually required God hath endewed his Fisher with the Net of a trying understanding and discerning iudgement and discretion whereby out of the Christaline streams of the well of life you have taken a messe of the sweetest and wholsomest fish that the whole world can afford which if I could daily have enough of I should no more care for the flesh or the works thereof Samuell Prittie A CATALOGUE of those Writers names out of whom I have collected much of the matter contained in this ensuing Dialogue A Doctor Ames M. Aynsworth B M. Beza M. Bulenger M. Bradford M. Bastingius Bishop Babington M. Ball M. Robert Boulton M. Samuel Boulton C M. Calvin M. Culverwell M. Carelesse M. Cornwall D Du Plesse B. D●wname Doctor Di●da●e M. Dixon M. Dyke E M. Elton F M. Fox M. Frith M. Forbs G M. Greenham M. Gibbens M. Thomas Goodwin

man and hath a new nature and is endued with new dispositions and loveth liveth speaketh and doth far otherwise then he was wont or could do before For sayth godly Tindall God worketh with his word and in his word and bringeth faith into the hearts of his elect and looseth the heart from sin and knitteth it to God and giveth him power to do that which was before impossible for him to do and turneth him into a new nature And therfore sayth Luther in another place here in works are to be extolled and commended in that they are fruits and signes of faith and therefore he that hath not regard how he leadeth his life that he may stop the mouthes of all blamers ●nd accusers and cleere himselfe before all and testifie that he hath lived spoken and done well is not yet a Christian how then sayth Tindall again dare any man thinke that Gods favour is on him and Gods Spirit within him when he feeleth not the working of his spirit nor himselfe disposed to any good thing Ant. But by your favour Sir I am perswaded that many a man deceives his own soule by these markes and signes Evan. Indeed I must confesse with Master Boulton and Master Dyke that in these times of Christianity a reprobate may make a glorious profession of the Gospell and performe all duties and exercises of Religion and that in outward appearance with as great spirit and zeale as a true believer yea hee may bee made partaker of some measure of inward illumination and have a shadow of true regeneration there being no grace effectually wrought in the faithfull a resemblance whereof may not be found in the unregenerate and therefore I say if any man pitch upon the signe without the thing signified by the signe that is if he pitch upon his graces or gifts rather and duties and conclude assurance from them as they are in him and come from him without having reference to Jesus Christ as the root and fountain of them then are they deceitfull markes and signes but if he looke upon them with reference to Jesus Christ then are they not deceitfull but true evidences and demonstrations of faith in Christ and this a man doth when hee looks upon his outward actions as flowing from the inward actions of his minde and upon the inward actions of his minde as flowing from the habits of grace within him and upon the habits of grace within him as flowing from his justification and upon his justification as flowing from his faith and upon his faith as given by and imbracing Jesus Christ thus I say if hee rests not till he come to Christ his markes and signes are not deceitfull but true Ant. But Sir if an unbeliever may have a resemblance of every grace that is wrought in a believer then it must needs be a hard matter to finde out the difference and therefore I conceive it is best for a man not to trouble himselfe at all about markes and signes Evan. Give me leave to deale plainly with you in telling you that although we cannot say every one that hath a forme of godlinesse hath also the power of godlinesse yet we may truly say that he who hath not the forme of godlinesse hath not the power of godlinesse for though all be not gold that glistereth yet all gold doth glister and therefore I tell you truly if you have no regard to make the Law of Christ your rule by endeavouring to doe what is required in the ten Commandements and to avoyd what is there forbidden it is a very evill signe and therefore I pray you consider of it Ant. But Sir You know the Lord hath promised to write his Law in a believers heart and to give him his Spirit to leade him into all truth and therefore he hath no need of the Law written with paper and inke to be a rule of life to him neither hath hee any need to endeavour to be obedient thereunto as you say Evan. Indeed saith Luther the matter would even so fare as you say if wee were perfectly and altogether the inward and spirituall men which cannot be in any wise before the last day at the rising again of the dead so long as we be cloathed with this mortall flesh we doe but begin and proceed onwards in our course towards perfection which will be consummated in the life to come and for this cause the Apostle Rom. 8. dorh call this the first fruits of the spirit which we doe enjoy in this life the truth and fulnesse of which we shall receive in the life to come and therefore saith hee in another place it is necessary so to preach to them that have received the doctrine of faith that they might be stirred up to go on in good life which they have embraced and that they suffer not themselves to be overcome by the assaults of the raging flesh for we will not so presume of the doctrine of faith as if that being had every man might doe what he listed no we must earnestly endeavour our selves that we may be without blame and when we cannot attain thereunto we must flye to prayer and say before God and man forgive us our trespasses And sayth Calvin one proper use and end of the Law concerning the faithfull in whose hearts liveth and reigneth the Spirit of God for although they have the Law written and engraven in their hearts by the finger of God yet is the Law to them a very good means whereby they may daily better and more assuredly learne what is the will of the Lord and let none of us exempt himselfe from rhis need for no man hath hitherto atteined to so great wisdom but that he hath need to be daily instructed by the Law and herein Christ differeth from us that the Father hath poured out upon him the infinite aboundance of his Spirit but whatsoever we doe receive it is so by measure that wee have need one of another now minde it I pray you if believers have the Spirit but in measure and know but in part then have they the Law written in theit hearts but in measure and in part and if they have the law written in their hearts but in measure and in part then have they not a perfect rule within them and if they have not a perfect rule within them then have they need to have a rule without them and therefore doubtlesse the strongest believer of us all had need to harken to the aduice of godly Tindall who saith seek the Word of God in all things and without the Word of God doe nothing and saith another godly and Evangelicall Writer my brethren let us doe our whole endeavour to doe the will of God as it becommeth good children and beware that we sin not as neer as we can Ant. Well Sir I cannot tell what to say but me thinks when a man is perfectly