Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	body_n	dead_a	quicken_v	7,579	5	10.7938	5	false

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

is 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

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

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

and his presence is with us not only to blesse our faithfull labours but also to Matth. 28. ult blast and curse our Opposers and Enemies This gives me an occasion to shake hands with the first of these Objections against the Ministry and thereby I shall take my leave of this chapter and let no man think as is most apt and agreeable to the dangerous Principles of the errour questioned that the spirit and the Ministry of the word are a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Inconsistent The Ministry of preaching is according to the Apostle and as hath been already observed a Co-worker with God 2 Cor. 2. ult 3 Cap. pri the Ministry of righteousnesse the savour of life unto life yea and to conclude and put all out of doubt expresly called the Ministry of the spirit The Ministry of the word and spirit do as peaceably agree in one and the same Age and Work as the Soul and the Body in one and the same person and action even so as that he that despiseth Prophesiing quencheth the spirit Let us therefore fear least a way being left us and we not being willing to walk therein the Father of lights should withdraw his direction and we loose both our way and our selves too Let us never discover our selves to be a generation so foolish and unwise yea so desperately wicked as eternally to perish with the plague of our Hearers while we trample under foot the sole Remedy As willfully refusing our own mercies most cruelly to murder our own seals rather then to accept of recovery and life which the hand of the preaching of the word would administer to us But Let us be wise and rather repent of our former great abuses of the light thereof Rev. 2. 5. least the Lord come quickly and remove his Candlesticks away from us as a wicked generation most unworthy therof except we repent CHAP. XVI We having sufficiently spoken for the VVord it followeth that we make intercession for Prayer Obj. ANd now what can be said against this harmlesse and innnocent duty this heavenly and profitable Ordinance Prayer Why Prayer is too poore and contemptable a practise say they for us The Miserable effect and consequent of want but we want nothing The dejected companion of impotency weaknesse and imperfection c. But we are strong intire and perfect We wanting nothing we have no need of prayer for what shall we pray for we having attained perfection already we are perfectly above all means of supply and what shall we pray for Answ After this vain manner these men while they walk upon the Battlements of heaven in their proud imaginations they trample under foot this sacred ordinance as a carnall base and unworthy thing But even in this while they plead their perfection how do they in the interim discover their weaknesse and imperfection 1. Do we not think that he that knew no sin even the Lord from Heaven was as perfect as holy as these men are yet how many severall times do we finde our Saviour himself upon his knees in Praier surely those then are none of the followers of Christ that cast off prayer his so frequent practise 2. Yea certainly Jesus Christ if there a thing as perfection here had attained perfection just before his death yet even then he findes occasion to authorize the excellent practise of prayer by his own Joh. 17. 1. example Jesus spake these words and lift up his eyes to Heaven and said Father c. Obj. But it may be said that although we are not actually perfect yet we are as sure of all things by the promises of God that can possibly add any thing to our absolute perfection that it would but expresse and manifest our unbeleeving hearts to pray for any thing Answ Alas the exceeding great and precious promises are so far from forstalling preventing prayer that they are the only ground of incouragement whereon it ascendeth to Heaven God standing upon Gen. 28. the top of the Ladder as the God of the promises 2. As that all the promises are made unto and are to be performed by the motion of Prayer As Ezek. 36. ult Where God concludeth his everlasting Gospell-covenant and all the better promises whereon it is established with this proviso Yet for all these things will I be inquired of by the House of Israell to do it for them saith the Lord. 3. And as for Faith prayer is so far from hindering that it is the very means of excercising Faith Yea they agree so well together that God to shew his likeing and incouragement thereof hath promised a Grant even of whatsoever we ask beleeving As Math. 21. 22. Mark 11. 24. Jam. 1. 5. 6. But we shall have occasion more abundantly to cleer these things in the positive proofe of this Haevenly exercise which we shall immediately undertake by confirming 1. The warrantable secondly the usefull and necessary practise thereof 1. We shall warrant the practise of praier even by all that live in this World by arguments taken First 1. From the nature of prayer which is not temporary but Eternall Let us therefore consider it a little as devided distinguished into its two main parts Petition and Thanksgiving And now for the later of these all joyne hands to lift it to Heaven by the acknowledgement of all it must yea is long agon arrived the heavenly Canaan And why must Petition the Companion of Praise a part of the same Duty Ordinance dy in the Wildernesse what is there more inherent to praise then Petition to make it more Eternall or what in petition to make it more mortall then praise have they not both the same Subject man have not they both the same Object God and is not the matter for which we pray or give thanks one and the same also only prayer stands before and praise after in the want we praying Joh. 11. Compare 38. 41. in the injoyment we praising yet both with respect to the same thing and why then should the one be more immortall then the other hath God commanded Rejoyce in the Lord alwaies and hath he not said also pray ever more Que. But why then doth Petition dy on earth while praise and Thanksgiving is alive and tryumphant in Heaven for ever and ever Answ Petition and praise are two different Branches of the same root which though contrary weather and seasons even summer of mercy the one a winter of want and misery the other make them flourish in themselves yet they live together in their root continually Praise hath its season and matter in Heaven and therefore it flourisheth there Its matter I mean not any internall part or cause of Praise but that causa sine qua non that occasion or subject matter of it those heavenly injoyments for which we praise or give thanks to God and therefore it rather then petition hath its work business imployment and exercise there in Heaven And

if Prayer or Petition fall short of this Honour and preferment it is because it wants only proper occasions a fit and hard season in Heaven It is dead in its use and matter only things externall to it being as truly alive and eternall in its root and nature as thanksgiving Imagine we but an occasion of prayer in Heaven it self viz. Never so short a winter of want or misery there and prayer behold it hears the voice of cries and tears and will not dy but live and put up it self with strength of importunity while praise is silent We have an instance of this in our blessed Saviour who his Heaven of glory and happiness being seemingly ecclipsed in the daies of his flesh with strong cries and tears petitioned heavily My God my God why hast thou forsaken me Prayer it is an immortall spirit most like unto fire not in the Embers but in the flint where it lives for ever in vertue and power and any hard dealing will strike it forth into art and use imagine it in Heaven or any where else Prayer is no more dead in Heaven then it is betwixt its set houres or upon a thanksgiving day in the World Prayer I mean the Petitionary part of Prayer is eternall after the same manner with the heads of Logick the principles and conclusions of reason all naturall and morall truths which are produced into use and art but by occasion only Petition or the craving of things which we want it is the natural effect of a cause viz. sense of want The proper and rationall means of an end The obtaining our desires both witnessed in their observed rise in children and their generall use and practise among all People and Nations and in both these respects eternall Yea so far as is discovered any occasion thereof in Heaven experience testestifieth Prayer lives and breaths there also 1. Our Saviour is there and there lives ever lives to make intercession or to pray Heb. 7. 25. for us 2. And John saw the soules of them that Rev. 6. 9 10. were slaine c. And they cried with a loud voice saying How long O Lord holy and true dost thou not judge and avenge our blood on them which dwell on the Earth Arg. 2 Secondly For the strength and application of what hath been said for the proof of the warrant of Praier to all of this world we shall argue now from the subject of prayer Man And as Prayer is of an eternall nature and power and is only suspended till occasion acts it So every man alive a Tenant of this World hath continuall matter and occasion thereof and therefore every man alive have their warrant most ready for the practise of Prayer Now that every man alive hath occasion and matter of prayer will appear in the truth of these two propositions 1. That want or misery of any kind whatsoever is the proper and naturall occasion and season of Prayer 2. That the best and most perfect of men in this life are the Subjects of want or misery of one kinde or other while they live in the World 1. Now for the first of these because the want of spirituall Heavenly things as it is an occasion of Prayer is as lesse doubted so lesse sensible also we shall therefore demonstrate that even earthly and temporall wants are a fit and seasonable occasion of prayer 1. Even temporall blessings are promised and therefore may and must be praied for Godlinesse having a Promise of and therefore a Prayer for this life also I will saith God multiply the fruit of the Eze. 36 30. 37. Tree the increase of the Feild c. Yet for this will I be inquired of by the house of Israell to do it for them saith the Lord. 2. And therefore our Saviour that was free from sin the most perfect of men he prayeth notwithstanding if it be possible let this Cup passe 2. And as any misery is the occasion of prayer so the best and perfectest of men alive are subjects of misery in one kinde or other and least men should boast of perfection of Grace though such boasting is vain yet we may infallibly convince them of outward sufferings as liable to them as to any others and therefore affording to them an equall occasion and season of Prayer with others They will not deny that man that is born of a woman let him be who he will our Saviour God himself hath but a short time to live and is full of misery Yea and a man that is born of the spirit much more For those that will live Godly in Christ Jesus must suffer persecution and here no argument will heal and help the men of this errour in this fruit their rience visible all the world over discovers and proclaims their vanity and sufferings they being subject to greifs sicknesses wants death as well as other men Now unlesse they will maintain their Resurrection is past before their death one of their Paradoxes how can they escape the dint of this argument how can they put of the impetious motion of their wants and miseries in their Freinds themselves their Soules Bodyes Estates Names c. And still resist and quench the spirit of Prayer 3. Thirdly We argue the warrant of this practise by all from the principle of it the Efficiens adjuvans the assisting helping cause of prayer the Spirit of God For that prayer dependeth upon its occasion and season and man in this life hath continuall occasion and season thereof and man is foolish and weak and not able or wise of himself to improve this occasion for this end and purpose Gods Grace hath provided him the Help and assistance of his own spirit to teach him Rom. 8. how to pray But to make it as cleer as the Sun that the coming of the spirit doth not put to silence but rather raise and elevate the voice of prayer we consider him 1. In his promise 2. in his Office 1. In his promise and we read many pregnant promises of the spirit and of its abundant powrings forth especially at the famous conversion of the Jews towards the later ages of the World The great question is what will be the manner and effects of his coming from some generall discriptions thereof some men as our Antagonists imagine that such shall be the powring forth of the spirit then as that he shall drown and wash off from the earth all former Ordinances of the Church and this of praier among the rest but as we defended the rest in their place so here we shall read upon that promise in Zach. 12. 10. Which declareth after this manner the spirit shall come in the Zach. 12. 10. plentifullest powrings forth thereof even at his most glorious coming upon the new Jerusalem With relation to the duty in hand Prayer Let us read to be satisfied I will power upon the House of David and the Inhabitants of Jerusalem the spirit of Grace

means Is it answered that thus it is knowable so is the work thereof in our hearts are they not known to be true or false but by the light of the spirit through our examining no more is the spirit himself Which it acknowledged to be knowable to us in the use of means by his own light we are agreed But this you may not allow that deny and oppose by the same pretended spirit all means of tryall your errour and misery 2. Secondly And doth not right reason also set to its Seal that this is true for thus I argue 1. Where the truth of the effect can-cannot be discerned without light from the cause how shal the truth of the cause be discerned without help from the effect now as to the case in hand it is received by all hands that the truth of the effect to wit Grace cannot be known but by the light of the cause viz. the spirit And the consequence is cleer from this common truth the effect is more knowable then the cause The reason thereof is for that the effect is more obvious to sense then the cause and things are conveyed by sense into the understanding for look how much the more any thing hath de ratione objecti viz. of sense it is so much the more easily discerned again that that is farther off from our knowledg is usually argued by that that is neerer and more known to us as we usually gain acquaintance with strangers by the means of our knowledge and acquaintance before Now according to these rules since the effects of the spirit are neerer to our knowledge then the spirit it self and yet we are not able to discern the true effects of the spirit without the spirits assistance how can we then be possibly at least probably able to make the truth of the spirit indubitable to us without regard to its Effects without use of means Secondly It seems to appeare that the The second way of arguing spirit as alone without the use of any means and considered abstractedly from its effects cannot be known to be true or false from the consideration of the nature of spirits in generall Spirits are knowable to men in their Essence residence and quality With respect indeed to the first of these we may know them both that they are and what they are as by way of Negation so by way of eminence but with respect to their place of residence and qualities where they are and what ones they are whether true or false good or bad we can know them only by way of causality or by their operations symptomes effects c. Secondly for in order hereunto we can only judg of them by sense or reason the only principles competent to man of knowledge and discerning Now therefore let us examine whether spirits either in their where or kind are to be known by sense or reason immediately without some signe effect or other 2. For there where or place of abode this certainly cannot be discerned immediately by sense Spirits being no sensible Objects imagine what kinde of spirit you will whether it be Angelicall rationall animall much more divine and though things of a grosser substance viz. Bodies may yet the spirit cannot Propter ejus excessum or by reason of its excelling purity be thus discovered We may take up a little of the knowledg of spirits for our present purpose from the purest of Bodies viz. Fire though Fire as corrupted may and is yet fire in its Element cannot be seen and as some affirm nor felt c. Therefore our daily experience sheweth us that the fire with us so soon as ever it hath conquered and overcome its matter gotten out of the cage the flame that thickned it it is immediatly invisible if not insensible and though it passeth upward towards its center and Element before our eyes yet who can perceive it now spirits the grossest of spirits are superiour to fire not only in degree but kinde also and that that elevateth the purest fire to exceed our senses viz. its purity is far more eminently contained in spirits and is the very thing that gives spirits their name and the very name that puts a distinction betwixt them and bodies the purest of Bodies fire it self It is a thing most apparant to experience that we cannot know whence any spirit is immediately by sense for wherein can they be sensible They have no colour therefore invisible They are not Bodies therefore not audible They have no sensible qualities not cold hot dry moist c. Therefore they cannot be smelt felt or tasted Therefore we read that when Angells were sent to accompany men they still assumed bodies according to scripture Secondly now since the presence of spirits is not knowable discernable by sense there is no other way left for the knowledge thereof but by reason Angells indeed see and know intuitive but this way of knowledge doth not Competere with us men We are reasonable creatures and know and judge of things not obvious to sense by our reasons only But let us be our selves and seriously consider and how is it possible that we that are reasonable Creatures should judge of the presence of any thing not obvious to our senses without an exercise of reason about some effects signes c. 2. Moreover if we cannot discern the presence of spirits either by our sense or reason how much lesse shal we ever be able to judge aright of their nature kinde or qualities without regard to their Effects without use and help of some signe mean Companion or other thereof As for example how shall I know whether the spirit in thee be rationall or animall onely But because it acteth a humane form or figure of Body in generall Because it discovereth it self by rationall discourse more speciall Giving some signe or Effect or other what spirit it is Further how shall I know whether the spirit in any be weak simple or of ripe understanding but by some outward operations and fruits thereof How do we try a mans Person whether good or bad but by his Actions The Tree as our Sahath taught us being known by his fruit by their fruit ye shall know them Yea neerer yet a man may most easily mistake through self-conceit and flattery in the knowledg and Judgment of his own spirit imagining himself to be informed acted and guided by a discreet wise and upright spirit when indeed there is no such matter unlesse he be so wise as to take a true measure for his knowledge of himself by comparing himself with such rules and patterns as are fit and known for a Foole may be wise in his own conceit But to apply if it be a thing so difficult to know our own so impossible to know anothers spirit how improbable it is then that we should be able to discern betwixt the spirit of God and the spirit of Satan without the help of some Effect or sign or other

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 ●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

part and this his knowledge here is by reflection in a glasse darkly though he promiseth to himself to see more immediately face to face hereafter Therefore I conclude Si aliquis videns Deum intellexit quod vidit non ipsum vidit sed aliquid corumquae sunt eius Dioni in Episto 1. Adcapiam Monacham and end this Argument with that saying of Dionis If any man whoever have a sight of God and understandeth what he seeth let him know that he seeth not God himselfe but only some effect or symptome of him We might further proceed were it not too injurious to our designe of hast to discover the vanity of this delusion to wit that we may discern the truth or falshood of spirits immediately without regard to their Effects in the light of these and such like Maximes Arg. 2 for the negative Nothing can act beyond its one kind and nature Now it is infinitely beyond the nature of our reason the bounds of Nihil agit extra genus suum our intellect to discern of spirits and not by their Effects To know whether or no they be true or fals immediately i without the use of means about the Effects or signes thereof The Office and naturall work of reason as over and again we have shewed is to judg of spirits by their works and symptomes and no otherwise for men do not gather grapes of thornes or figs of thistles Secondly Phylosophers affirm that Deus ipse non potest supplere vicim causae formalis even God himselfe cannot supply the place of a formall cause i cannot make on the one side spirits to be Bodies and things intelligible to become visible nor on the other side make us to see without eyes to understand without understanding or to know but by our reason All which God must do before we can be able and yet be men to discern of spirits immediately or to know whether they be true or false good or bad without respect had unto their signes or effects But many men are deceived with their Eccle ca. 3. 24 25. own vain opinion and an evill suspition viz. Of Qualifications hath overthrown their judgments yet without eyes thou shalt want light profess not the knowledge therefore that thou hast not Obj. 3 But men of much wisdome and piety great Divines affirm that the spirit Dr. Sibs doth sometimes immediately comfort us then surely the knowledge of the truth of the spirit may be immediate also which is the ground of comfort Answ I answer and grant that some learned and pious Divines have said it yet questionless not intending in the least to lay a foundation thereby for such a rejection of Marks and the means of triall as we have in dispute and therefore they immediately Dr. Sibbs in sealing of the spirit subjoyning this question but how shall we know the perswasion of the spirit of God from a delusion they set down such rules of discerning as may help us to know the spirit of truth and the spirit of Errour intimating to us that upon the least suspition or occasions of suspition of spirits we should have ready and speedy recourse to the Tryall thereof thereby But secondly there is to be observed a considerable difference betwixt the comforts the spirit giveth us and the assurance we give or gain to our selves of the truth of the spirit is the spirits ability the measure of ours yea is it not far more difficult to work assurance out of doubting then comfort from assurance Moreover doth it follow that because the spirit can and sometimes doth comfort us immediately that therefore we must not use means for assurance for no man may imagine that we can as easily work upon the spirit for assurance as the spirit upon us for comfort 3. Yet farther for my part though I reverence the judgment of those Godly I must conclude with Scotus in another case Me magis propter autoritatatesquam propter rationes putare posse men yet I cannot well see how the spirit doth comfort us immediately either the comforts of the spirit are most sollid and consequently most rationall if rationall not immediate because then they are convaid into the heart upon reasonable grounds Now the spirit cannot supply the stead of our reason and therefore doth not give in comfort immediately The spirit cannot inlighten our hearts but by our reason though he be a light he can not be an eye or faculty to us And therefore cannot immediately comfort us If we take suggestions upon trust how shall our reason be sanctified and if our reason be not our conscience can never be satisfied and then how weak how superficiall our comfort and how unworthy to be owned by the spirit of God our comforter or to be called that Peace of God which keeps Phil. 4 our hearts and minds in Christ Jesus 4. We are apt to imagine and mistake a flash of our own spirits which may be occasioned by many unknown secret ways to be the unspeakable ravishing comforts of the spirit of God sensitive joy to be spirituall comfort but the difference is as wide as Heaven and Hell And we may be assured fully that what revishments of spirit we know no account of as they are not reasonable so not spirituall the comforts of the spirit whose office it is as comforter to shew us the things of Christ and to give us to know the things that are freely given us of God being ever built upon grounds most rationall and such as are known to us Obj. But I have heard men of parts and piety both to set forth this mediate comforting of the spirit by the comfort we have from the presence of a 20. Sibs Freind Answ To which I answer that if in this act of our comfort the spirit be taken materially and not Essentially I undestand it well as the Apostle affirms hereby we know Joh. 3. ult that he abideth in us by the spirit that he hath given us But secondly Let us consider how the presence of our Freind doth comfort us Either because he is present or because he is our Freind both how do we know he is present but by the means of seeing him and how do we know that he is our freind but because of our experience in the Effects of his freindship and comforts immediate after this manner we grant are attainable by the presence of our freind the spirit viz. By assurance of its freindship by true experience of as also of its presence by due reasoning about the Effects thereof 3. But now unless thou try for ought either I or thy self can know thy spirit may be false as well as true thy joy counterfeit as well as reall Thy spirit may be of the Devill and thy comfort no other then a flash of Hel Yea thou maist be acted by no other then thine own deceitfull and melencholly spirit and thy joy be but sparks of

thine Isa 50. 11 own kindling that shall go out in Sorrow Have not as incredible things as this been effected by melencholly men having been so far possessed besotted by it that they have imagined flesh even the flesh of their own Bodies to be glass c. And may not these happily bare Analogy with thee could not they discern of flesh nor thou of spirits thy phansy a little more sublime and lofty seemeth religious theirs as good and true in it self yet a a little lower is plainly rediculous 4. And furthermore doth not he that hateth Qui vult finem vult media ad finem the light most justly deserve to dwel in darkness now he that hath the means of light hateth the light it self how great is our folly it is the most difficult thing in the world to discern betwixt spirits and yet how willfully we fling away the very means that God himself hath appointed and afforded to us with a promise of a blessing to our use and indeavours for this most desirable and difficult end And may we not expect a Judgment answerable and that not only to be given up to a reprobate sense having our understanding darkned here but even that the God of this World whom we would not discern right by triall having blinded our eyes should lead us on in our security in this blind confused and non-discerning way of darkness untill he hath plung'd and fettet'd us in utter darkness and the powers thereof for ever and ever Therefore unto them as unto Children without the use of reason thou didst senda judgment Wisdome 12. 25. to mock them But to draw towards a generall close of this Argument you see that this your A generall conclusion of the argument supposed infallible Evidence Viz. The immediate injoyment of the spirit must needs be fallible The spirit what ever it be being not capable to be known or discerned whether true or false and by consequence granted not able to evidence with any certainty as both Scripture and reason have plainly proved immediately Brethren one end of my labour is Reconciliation and Vnion betwixt us and what doth yet hinder it may we not be happy both with peace and truth we would come over to you but then we buy our Peace too too dear viz. with the loss of truth besides the deceit and rottenness of the ground whereon you stand detected threatning desperately threatning the loss of peace also yea with all our joy our Souls and God too discourageth deterreth But how great and me thinks not gain-sayable incouragement invitement have ye not only from the proved both falacy and weaknesse of your own but also from the tried both strength and truth of ours the ground whereon we stand to come over to us have you not seen our ground to bare up both it self and us under the very same weight that shook and sunk yours before your eyes and hath not the very same beam of light the same principle of truth that discovered the errour and danger of the way you walk in made it manifest to you that the way we plead for is true and safe and even the very way of God Your principle as a curse sent out of a wicked mans mouth it not being able to ceaze on its Object and returning home again doth its mischeif and worst in the bosom of him that sent it it not being able to weaken or shake the ground of our Evidence hath returned home again and ruined yours And now my hearty desire and prayer for you is that God would open your eyes and give you to see the glorious resurrection of Jerusalem truth comming out of the smoake of the great Whore burnt the rumors of Errour that the curse might not ceaze or rest on you And to conclude since this hath been the rule and measure the Law and Judge of both viz. That that which may not be known whether true or false is the fallible Evidence And while yours hath been condemned ours hath escaped and been commended thereby O that you would be wise at length and lay down the Buckler of a cause so desperate and know the things that belong to your Peace both with God and us Ye know not how ready we are to give the right hand of fellowship to you that being agreed we may walk with God together in the good old way for strong consolation according to the scriptures Argu. 2. in ge against the immediate witnesse of the Spirit Lastly And we have but this one word more every letter whereof is a sentence sufficient for ever to condenm the rest pretended had there been nothing yet yea could there be nothing else said against it viz. That that is not true in it self can never be a true rest to us But we trust we have sufficiently proved in this little treatise that the spirit that exalteth us above and against our Qualifications Jesus Christ the word of God the Gospell ministry and all former experiences of Gods grace towards us in e-every perticular of which we have found this spirit deeply guilty is no waies true but a grand impostor and a blaspheming lying spirit Therefore it can never be a true rest to us The breadth of this false winde spirit may seem for a while to fill our sailes and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to mount us up a loft as upon Eagles wings towards heaven it self But when you are soaring neer to the Sun will not the Sun think ye scorch your plumes that have sleighted his beams and then behold you fall even from your highest pitch of boasting Heaven to the lowest Earth that I said not Hell And that your unexpected fearfull downfall unless the undeserved abused hand of grace interpose and save will most certainly break and ruin you without recovery Let us humbly ascend from the doubts and scruples our Companions in the flesh to the Sun by his Beams and who knows but that thus the gracious God of heaven may ecclipse and cool his overbright and scorching beams of Glory and condescend to bless us with some and infallible to him that he is our Father and that we are undoubtedly the Sons and Daughters With Phaeton of the Lord almighty But is not he a Theife that entereth not into our Mr. his joy by the doore and O how sadly will his expectations fail him when the Lord shall say Freind how camest thou in hither Binde him hand and foot and cast him into uttter darknesse where all his stollen presumed joy shal be miserably turned into weeping and wailing and gnashing of teeth for ever Be not deceived dearly beloved your boasting is vain and your rejoycing not goood Can your deceived Phansy indeed refresh you with the clusters of Canaan that never set foot upon the borders therof can you build a sure Castle of happinesse and blisse upon no foundation or can aery Notions that have no ground at all bare up