be occasioned by that Godly Jealousy wherewith you are jealous over your flock Ever since I left you I have travelled for you yet not for you but yours or if for you in yours that I might bring forth this word of warning for them Whreunto I have labored till now as the other my manifold occasions left me opportunity and according to his working that worketh in me Sir My Request to you is only this that this poor Issue of my faithfull labours might have the honour and advantage of being delivered by your hand For as that will be an honorable so a certain convey and gain it imbracement with better welcome at least if not effect This done worthy Sir I must take my leave of you and turn to your people And I have but a few things for you deer Christians which if there be any consolation in Christ if any comfort of love if any Pil. 2. 1. fellowship of the spirit if any bowells and mercies receive and fulfill ye my joy therein The great and main word of warning which I think may most seasonably be commended to you I finde in Coll. 2. 18. 19. Take heed of being so vainly puft up in your fleshly minde as not to hold the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur strength t is not only barely to hold but Firmiter teneo hold fast hold hard with all your might and strength as if Satan and his Instruments were plucking and tugging at you to wrest you away from your head So we finde it construed in Apo. 3. 11. Hold fast what you have hold your hold in Christ Secondly Hold the head hold Christ as a head in subordination and union i. Not as the Pope and too too many among us also that set up themselves Check by Jole with Christ their head yea and exalt themselves above him If the Body be not under and subordinate to the head how can it receive influence from it when the Body suffers not the head to be the head for eminence it rejects the same as a head for influence Secondly Hold Christ as your head i. be united keep neer and close to Christ least his influences should loose their heat or abate of their strength before they reach you Take heed of not holding the head in these respects if we once cut our selves off from Christ we cut our selvs off from al growth Col. 1. 18 19. Eph. 3. 19. and nourishment It pleased the Father that in him alone should all fulnesse dwell and he is the head of the body the Church Do you ever think to be filled with all the fulnesse of God and not through Christ to increase with the increase of God and not by keeping your selves subordinately united to Christ be not deceived Col. 2. 9 10. deer Christians for in him dwelleth all the fulness of the God-head Bodily and ye alone can be compleat in him 2. Take heed of such a corrupt minde as 2 Tim. 3. 18. to be reprobate concerning the Faith or as in the Margin of your Bibles of no Judgment concerning the Faith of no judgment i. indifferently inexpert unsetled ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience Hetrodox in judgment concerning the Faith If you take Faith here in a strict and speciall sense as one of those bands betwixt Christ and the Soul the Instrument of its union with its head surely not so light slight or indifferent a thing as that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning it as our redemption Psa 49. 8. 1 Pet 2. 7. 2 Pet. 1. 1. is precious our Christ is precious so is Faith precious also herby we hold the head by holding the head we have nourishment ministred to make us increase with the increasing of God Therefore the Holy Ghost hath so honored Faith by ascribing unto it mighty acheivements we are justified by Ro. 3. 28. faith faith purifies the heart yea by Grace we are saved through faith Secondly Take Ephes 2. 8 Faith in a larger sense for the beleefe or profession of the Gospell and Faith as it beleeves the word receives the truth as taken in the place now quoted surely Faith is no indifferent but a most necessary thing Take heed of holding the beleef of the Scriptures a thing indifferent as Jannes and Jambres withstood Moses so this also resists the truth this is the fruit of the corruption of our Minde cheifly and is of most dangerous consequence If we hold Christ we must hold his Word also we beleeve in Christ alone as in his word we are knit to Christ the head by this Band his Word alone Therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word the Joh. 1. 1. World hath in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be known of God but the word alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be knowne of Christ Therefore saith our Saviour Search the Scriptures for they testifie of me yea they are they which testifie of me As if nothing else but the Scriptures did witnesse to Christ But the Scriptures are able to make us wise unto Salvation 2 Tim. 3. 15. through Faith which is in Christ Jesus 3. Despise not prophesyings This is another Thes 5. 20 speciall Band whereby we receive nourishment and growth from Christ by his spirit Therefore it is immediately prefixed quench not the spirit i. by dispising prophesyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil it is the vanity and folly of our age Pro nihilo Habere to account the Ministry as nothing worth a needless fruitless thing But the able Ministers of the new Testament are the Ministration of the spirit and in Effect the Ministration of Righteousnesse and life Now doth not this exceed in Glory this 2 Cor 3. 6. 6. and 9. and 11 is the Ministry that remaineth and shall remaine for the word of the Ministry the edifying of the Body of Christ untill the top stone of this building is laid without the help of these Builders according to the revealed will we shall never be built up to perfection Therefore they must work in this house till we all come not a few but till we all come in the Unity of the Faith and of the knowledge of the son of God unto a perfect man Ephes 4. 12 13. Therefore let a man so account of us as of the Ministers of Christ and Stewards of the Misteries of God to dispence the misteries and fulnesse of Christ to all his Members But though it be a very small matter to be judged of you or mans judgment 1 Cor. 4. 1 3 5. yet judge nothing of the Ministry much lesse condemn it before the time untill the Lord come and the
whether Christ be in them is by a self-searching examination not by a waiting for the immediate invisible shining of the Spirit for its own discovery and evidence Arg. 3 A reflecting upon and reasoning from Grace for Evidence of our true enjoyment of God is but a judgeing of Gods presence by his working what absurdity or but a knowing of the Cause by the Effect and is this a strange thing I would fain know what hinders but that the Spirit may give us to see himself in his own work when as we behold the Creation and Providence of God this is that that may be known of God So the new Creation and Government within us is that that may be known of the Spirit Arg. 4 Since God is too wise a Work-man to make more work then needs why may not he make use of the Reason of man so easie and open and ready a way in this particular Case of Evidence as well as in those particulars following wherein I shall argue The Holy Ghost doth exercise the reason of man to evidence to him this state of Nature then why may he not by the same faculty Evidence to man his state of Grace These are in themselves proper contraries and both equally Relative unto man the one the depravation the other the recovery and reparation of his Nature yet we finde the first foot-steps of God for the Evidence of sinne in our first Parents trod in such a path God comes towards them to finde out and convince them of their sinne and Rebellion in eating c. How By a reasonable expostulation And hath the Spirit of Christ any other way then this according to the Gospell The Truth is my witnesse the Spirit at his comming this glorious dispensation of the Spirit shall convince the World of sinne John 16. 8. the Spirit may discover sinne long enough and I never see it unlesse it be with the eye of Reason and shew me Grace long enough and I never be comforted unlesse I see it with the same eye He shewes us the things of Christ but must not we see them too John 16. 14. else how shall we glorifie him God may accuse but he cannot convince us of sin without the enlightning of our own Reason and therefore that his ancient People might be convinced of their sinne and that he did not accuse them without a cause Come now let us reason together saith the Lord Isa 1. 18. Therefore to conclude as the Reprobate shall not be cast into Hell untill they be fully convinced of their sin by most cleare and invincible Evidence having all their Objections answered their mouths quite stopped when they have read their Debts in the Book that are in their own judgement sufficient to cast them into the Eternall Dungeon Matth. 25. 45. c. So if any of the Saints want the knowledge of the ground of Assurance while they are in the World they shall it seems with their reason enlightned by Christ at that day know it before they enter into his Kingdome Matth. 25. 37. to 40. The Holy Ghost maketh use of the reason of Man for his Conversion then why not also for his Consolation Is it not the same Object that doth convert Man to and comfort him in God On the one hand Hell and on the other hand Heaven and is it not the same Light that doth discover the same Object though for these divers Ends doth it not then require the same Organ the same Faculty Reason enlightned is the eye whereby we apprehend the terrour of Hell Law Justice c. with the glory of Heaven Grace and Happinesse and are changed in our thoughts and wayes and surely also whereby we apprehend the same Objects and our selves as freed from the one kind and interessed in the other and are ravished with joy unspeakable and glorious God is the Primum movens and he must first move our Primum mobile before the inferiour Orbes will turn towards him the will having its immediate Light and Evidence not from the Spirit of God but the mind the Candle of the Lord if the understanding be darkned it walks in darkness and seeth no light the heart is blinded but if this Candle be inlightned by the Spirit of God it is subservient not onely to the will but consequently to the whole Man in its turning from Sin and Nature to God and Grace Now the same light that doth convert the minde by Reflection doth comfort and refresh the heart The Holy Ghost doth work by our reason in the Creation of Faith then why not also for Hope and Assurance God hath provided a Saviour for Sinners the way of their Salvatian by him is beleiving in him Now that God might work up the Souls of sinners to beleive and be saved he hath ordained a Ministery hath put into its hand a word of Reconciliation to shew them the necessity and worth of a Saviour by convincing them of Sin and Righteousnesse offering them a Saviour and Life and Heaven with him will they but beleive beseeching in Christs stead that through him they would be reconciled to God and saved and all this is that he might not force but win Men to the Faith that Faith might come by Reason and in the day of Gods Power his Psal 110. People might be a willing People as we will not beleive so we cannot be assured but by Reason they are both Acts of the same Faith And now what should priviledge the reflex Act of Faith more then its direct from being beholding to Reason I know not The Scriptures say He that believeth shall be saved my reason being inlightned inabled to see the truth and stableness of the Proposition is effectually perswaded to close with this offer and to beleive But now I beleive cannot the same faculty of reason inlightned and assisted by the same Spirit reflect Consolation herefrom He that beleives shall be saved but I believe therefore I am sure I shall be saved this is the Joy of my Salvation What hinders but that the same reason that upon the perswasion of the truth of the Gospell caused me to beleive may upon the assurance of the truth of my Faith together with the veiw of the Glory of Salvation cause me to rejoyce because I did not doubt But he that beleiveth shall be saved therefore I beleived so for that I am assured I beleive I am assured of salvation and therefore am at rest What more neede of the immediate shining of the Spirit in us for Faith of Evidence then for Faith of Adherence as I reason about misery for the work of the first so I reason about happiness for the Act of the second that is the greatest difference Yea insomuch as we having assurance in Adam and not Faith Faith is the more difficult work Secondly insomuch as it being more difficult to attain to any habit then to Act from that habite when attained to act Faith of Evidence is far
how large a step is that to a totall rejection of Scripture it gets it self above the reach of the letter and what is not proveable by an allegoricall glosse wicked men and seducers wax worse and worse deceiving and being deceived CHAP. VII Of beleiving those truths of the Word that we are not yet convinced of by the spirit WE now shall endeavour to disapoint that other maine desperate Engine directed by the wicked cunning hand of this Errour against the scripture in generall namely that we are not bound to beleeve any more of the Bible then the Errour spirit doth perswade and cleere up to us The Grounds or Reasons thereof Grounds I finde amongst them to be these Because we can beleeve no more Because the Booke of the Scripture hath been and is still liable to corruption In the Vindication of truth against this Errour according unto my former method I should discover the Errour first and then the danger in convicting this assertion of Errour according to my use I shall weaken and ruine the grounds by refuting their reasons Arg. Then establish the truth for the first of these reasons that because we cannot it is not in our power therefore we ought not we are not bound by duty to beleeve of the Word more then the Spirit doth convince us of I answer Answ Is not this good reason because our debtor cannot pay his debts therefore he oweth us nothing at all then as it is injustice to demand so no mercy to forgive but cruelty to punish Yea moreover that that is in humane cruelty in man in Pharaoh though God should deale with us upon the same termes we could not say God is unjust yet God made man upright and mans own inventions trifled away the heate and fire of his own lusts burnt up and wasted the straw that God had allowed him for to do his worke Now shall our lie make the truth of God of none effect Shall our self-sought self-wrought inability discharge us of our duty how short and excellent a way is this to manifest and magnifie strength in weakenesse and being unable to do any thing in a trice by this sleight to performe all things But secondly We must distinguish in order hereunto of a double faith Faith perswaded Faith inspired The later beleeving the first truth for it self without or besides our reason is indeed the supernaturall gift or Geace of God For the first of these viz. Faith perswaded arising from the probability of reason is certainly reachable by naturall men And for beleiving of the Scripture in an historicall way this will I meane this faith perswaded by reason will clime very high 1. Reason perswading us to beleeve that God is omnipotent what will it not perswade us to conclude as feazable by him Secondly it perswading us further to beleeve that God is the truth and cannot ly What will it not urge us to beleeve if he speake it therefore to those that could not tell how to beleeve the resurrection our Saviour replieth you err not knowing the Scriptures and the Power of God Matth. 22. 29. you err in gainsaying this truth because as you do not beleive the Scriptures so neither do you certifie your reason about the Power of God to whom all things are possible Though it be impossible for us to beleive yet the all-wise God hath an excellent use of our duty and the force of his command viz. even for the glorifying of Justice in condemning of sinners And of mercy and grace in giving strength by commanding for the Obedience in giving glory hereafter for the reward of the obedience of all the Elect. This great mystery I shall have fitter occasion hereafter to unfold and therefore Lonely touch it here and lay it by till then Arg. 2 The second Argument follows which as the first was taken from the inability of beleiving more c. By reason of the reall corruption of our natures is drawn from the inconveniency of beleiving more viz. then the spirit shall cleere to be truth by reason of a supposed or feared possible or probable corruption of Gods Word Answ That abusive comparison that was most injuriously applied heretofore to Non-conformists and Puritans is most truly made good in the reign of this Errour For while they may happily imagine that they are running as fast from the Pope as their spirit can move them they are all the while tied by the tail to him as Sampsons foxes were joyned together while with contrary faces they endeavored to run from each other Yet among some of the more moderate Papists we may read a distinction that will sufficiently salve the present Objection namely translations are liable to corruption onely in respect of the words D. Stapleton not of the sense and if not translations surely not the originalls Papists themselves had never the power to meddle with the Text original the Greek Hebrew though they have sacralegiously formed up a Gospel even to their own minde and humor in Latine It is the greatest infidelity and mistrust of Providence to think or imagine at laest upon such slender supposalls surmises that God would suffer his witness record onely image of himself in the World to be falsified abused defaced what less then blasphemy to think as Hellish to perform There is an excercise of Charity as well as Faith then in beleiving the Scripture if this be all can be said against it Yet the foundation of our Faith is laid on divine not humane testimony or Authority Though the words of a man are the meanes to express Gods Minde unto us yet the light of Heaven in the face of Jesus Christ through scripture is our conversion and perswasion Argument for the Affirmative But that we may not leave the contrary truth in question take these things following for its confirmation If the Precepts of the Word whereby God is pleased both to command us to beleeve and by commanding us to worke Faith in us be reall Precepts then we ought to beleeve more truths of Gods Word then the spirit hath revealed and cleared to us But such Precepts must needs be acknowledged reall because they prove effectuall and the consequence is also undeniable because a command doth directly and immediately imply a duty and if the command be instrumentally used for our beleif then as the meanes is before the end we were commanded before we beleeved and by consequence ought to beleeve before we beleeved i. before the truth was revealed unto us by the Spirit of God If unbeleif comming from ignorance be sinfull then it is a duty to beleeve more truth then the spirit hath convinced us of but such an unbeleif is sinfull Which appeares First from Pro. 2. 3 c. the command of knowledge Secondly Faith as also from the punishment of Mar. 1. 15 such an unbeleif 2 Thes 1. and wherefore doth the living man complain a man for nothing else but for
the punishment Lam. 3. of his sin The consequence is cleare as the Sun for what the Spirit hath revealed to us we cannot have an ignorant unbeleif thereof We are to beleive every Truth that God hath revealed to the World in Scripture But there are many Truths in the Scripture that the Spirit hath not yet revealed to most if to any Therefore we are to beleive more Truth and Scripture then the Spirit hath yet revealed to us The Proposition is clear because all revealed Truth is to be beleived First by that Law of Reason that is implanted in every man by Nature Secondly by the Law of God that condemneth every spirit as foolish and bewitched that obeyeth not the Truth in believing of it Gal. 3. 1. But now how shall we prove the Assumption to them that deny the Scripture viz. that there is more Truth in Scripture then the Spirit hath yet revealed to any They will be forced to grant it will they but yeild a little to consult their own experience for they will acknowledge that there are some that are more enlightened inspired with the spirit of Truth then others even among themselves Now that revelation that hath honored them above and beyond their Brethren was either made known by a spirit of Truth or Error but they not acknowledging the later of these then that they have received from the Spirit of Truth must needs be Truth and that may be the Truth for their sufficient conviction that is not revealed by the Spirit to many There is some Truth in Scripture that is not yet revealed to some men all the Truth in Scripture ought to be beleived by all men therefore men ought to beleive more Scripture then the Spirit hath yet made clear and manifest to them But a word to hint at the absurdity and danger of this Opinion and I shake hands yea wash my hands of this And first we must needs infer that there is no sin * Ignorantia Juris of ignorance can possibly be committed for if I am bound to beleive no more then the Spirit doth reveal I can be ignorant of nothing that I ought to know for whatsoever the Spirit doth reveal I must needs know There can be no sin of unbeleif for so far as the Spirit perswades and enlightens I must and cannot but assent There can be no actual sin at all among the Heathens for they either have the Spirit of Christ or not The first is too absurd to be imagined Then if they have not the Spirit they cannot have the Law revealed to them by it therefore the Law concerneth them not and where there is no Law there is no Transgression The Man of sin himself as so cannot sin i. against the Gospel the Saints or Christ since he is not perswaded by the Spirit of Truth that these are true Neither do I well conceive how the People of God can sin either for so far as they receive the Truth from the Spirit so far do they not obey it and no further are they bound to regard it Or to conclude if the Saints can sin the Saints it seems are the onely sinners in the World upon this account However men may wallow and tumble in the grossest prophaneness and yet not lose their Cloak The Spirit hath not revealed it to me it will be said I am not yet convinced that what I do is sinfull or evil And Happy thrice happy are ye blinde and ignorant Indians rise up and cal this way above all other blessed it freeth you from sin and punishment also for where there is no Conviction of spirit there is no Law and where there is no Law there is no Transgression and where there is no sin there is no punishment As this Opinion lays a good Foundation for sin so for Ignorance and Error also Well might the Papist say that Ignorance is the Mother of Devotion it being so good a Preservative against sin and wickedness And for Error this will lead us to deny Jesus Christ and God himself the Resurrection of the Body Immortality of the Soul Heaven Hell and worse if possible and bring a man safely off and free from any sin or check upon this account plea ground and warrant I am not yet convinced hereof by the Spirit of God And to conclude it doth plainly levell the holy Bible with any other Book whatsoever whether godly or profane and make the Word of God of no better Authority then they which even the very very worst of which I am bound to beleive so far as the Spirit I mean by Scriptures shall convince and assure me of the truth thereof And yet which I greive to think and tremble to write this is a most commonly received Opinion among us in this Age. Ah! let us take heed of loosing that if such Errors as these once spread and prevail wherein our very Souls are bound up Religion it self CHAP. VIII Of the Scripture as it is the Rule of Faith WE now shal pass on in the defence of the Scripture to consider it respectively to our use thereof first altogether in the bulk whole therof as denied by this error in these two assertions 1. That the Scripture or Bible is not to be the Rule of Faith Page 128. 2. Nor the Judge and triall of the spirits page 66. line 2. 3. page 127. Both these are also known to every one that hath any knowledge of popish tenets to be ranke Popery The difference lies only in the different use hereof the Jesuist using them to advance his Pope and the men of this Errour making them a mean to carry on the designe of their spirit but of them in order Now in answer to the first viz. The deniall of the Scriptures to be the rule of Faith these popish assertions are found in the Jesuites Books Namely That the Gospell was written not to rule our Faith but to be ruled by it That it receiveth all the Authority it hath from the Church And that we must live more according to the Authority of the Church then Scripture c. Now may we but call the Church here the Pope and the Pope the Spirit a most easie mistake and in these and many other particulers the Abbettors of the Errour we are disputing against do willingly bow do obeysance to his holiness if not even fall down and kisse his Toe But there being nothing to be brought for this Errours upholding that I can think of at present that hath not already The truth proved received an answer upon an other occasion before I shall immediately betake my self for the strength and establishment of the contrary affirmative viz. That the Word or Scripture is to be the rule of our Faith For First we have cleere and pregnant scriptuâ—e for it 2. Tim 3. 15. The scriptures are able to make us wise unto salvation through the Faith that is in Christ Jesus where observe 1. That Christ
is here held out to be the object of Faith Faith the prime meanes of our salvation and the Scripture the way rule and guide of Faith The practice of this hath attained an honorable record of the men of Berea the Holy Ghost still testifying that they of Berea were more noble then others even in this for that they would not give credit or Faith to the truths delivered by the Apostles themselves further then they made and found the word of Scripture to be the rule thereof they searching the scriptures daily whether these things were so Acts 18. 11. But the men we speake of while they winde up all Religion and rules of Faith into their unadvised presuming spirit what do they less so heinously obnoxious they are to the way of the spirit of truth then to be wise above that which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written But besides divine Authority seconded also as might be abundantly instanced if occasion did require with the numerous Testimony of the Spirit of God in Holy men of all ages plaine reason proves it viz. That the Word of God or Scripture is the rule of Faith 1. That is and only is the rule of Faith that is of infallible truth But the Scripture is and only is of infallible truth it being the word and minde of truth Therefore the Scripture undoubtedly is and only is the rule of Faith Truth being the proper immediate object of Faith it must needs be the rule Rectum norma sui obliqui therof i. of that that is to be beleived For truth or what ever is streight and right is the rule and measure both of it selfe and that that is Erronious and crooked The Rule of Faith must be certaine and known for if it be not certaine it is no rule at all And if it be not known it is no rule to us But nothing is more certaine nothing is more known then the Holy Scriptures contained in the writings of the Prophets and Apostles wherefore the sacred Scripture is the rule of Faith most certaine and most safe And for the case in hand it is worth our notice that the Scriptures must needs be better known then the spirit in some cases as namely where it is received where it speaketh plainly and the question is concerning the spirit These are Bellarmines own Reasonings not against us but Libertines relying upon Revelations which as they will serve to condemn the Scripture-blaspheming-Papists out of their own mouthes so also to confute our Anti-scripturists in this particular These things are written notwithstanding that we might have the certainty of that wherein we are instructed and that we might beleeve in Jesus and in beleeving have Life Eternal But how many absurdities and dangerous Danger consequences are the issue of the deniall hereof It followes 1. That the scripture is not the word of God it is all one in effect to say so and to deny it to be the rule of Faith for that that is the Word i. the will sense and truth of God revealed must needs be the rule of Faith And if the scripture be not the rule of Faith it may not be received as the Word of God for as we see God by the eye of reaeson in the World through that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Creation and Providence so with the eye of Faith alone in the Holy scriptures as he is there revealed to us by his Prophets and Apostles Thus 2. It robs the Lord of his infinite Glory and injuriously strips the World of the greatest Blessing wherewith ever God in blessing blessed it the scriptures for as to God they are the greatest outward pledge of his admirable favour and as to us the best yea the only ordinary way and meanes of heavenly light life and happiness To refuse the scripture as to the rule of Faith it must of necessity either expose us to the folly of acknowledging unwritten Traditions and to fall professed Papists or worse to the danger of waiting and attending on immediate Revelations and arise to Familisme But since the way of this Errour doth directly lead to the later of these we have a considerable price put into our hand to purchase though short yet seasonable digression touching Revelations of this Quere Qu. Is it not lawfull in these dayes of light to expect Revelations Answ The word Revelation is used in the scripture in the good sense but such Revelations as either take away from or add to the Scriptures and such Revelations as claime to be immediate may not be expected And such are the Revelations we now speake of Such as derogate from i. deny or contradict any part of the scripture is utterly unlawfull and ridiculous and cannot possibly be of the spirit of God For observe When there was but part of the Word express and extant and God shewed at any time by revealing his minde to the Prophets his intention to add an increase and inlargement towards the decreed perfection of the Holy Writ He never argued so much former improvidence or present contradiction to himselfe as by the now reigning spirit of truth to charge the other truth that had been revealed before by the same spirit to be false and Erronious And even as Gods word of six severall daies in that most admirable frame and fabrik of the World doth sing and set forth the praise of the Glory of Divine Wisdome with the sweetest Harmony even so doth the glorious building of scripture though the stones thereof were laid at sundry times by severall instruments and in diverse manners That Land is not surely the Finger of God that endeavours to demolish it yea or to take down a stone thereof But this Errour would remove the very corner stone and with violent hands labours every way to bury the beauty of this building in the ruines thereof denying not only the Word to be the rule of Faith but the triall of Faith at all yea Faith it selfe and Christ himself c. and almost what ever the scriptures affirme unlawfull abominable Revelations For I protest saith our Saviour unto every man that heareth the Words of the Prophesie of this Booke that if any man shall diminish of the Words of the Prophesie of this Booke God shall take away his part out of the Booke of Life and out of the holy City the place you so much boast in and from these things that are written in this Book Rev. 22. 19. That Revelation that adds to the word is as impious unwarrantable also The top stone is laid the work is finished the whole Will and Minde of God is already revealed to us in the scriptures and we may looke for waite for no more Johns writings contemning every thing to be known to the end of the World even till he which testifieth these saith surely I come quickly c. Rev. 22. 20. And yet this Errour will expect more truths yet the scripture being not the rule
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
that they are according to the Analogy of Faith as very Scripture So that while our Sermons are the truth of God and we our selves in commission from God the words that we speak are the words of God and we may speak them boldly as in the name of God and he that hath an eare let him heare what the Spirit saith unto the Churches Obj. 3 The two former Objections would have none but this third on the contrary would have all Preachers it knows not why we should put such a difference betwixt Ministers and others And therefore will have those that are gifted to preach without any more adoe Answ Ministeriall gifts are of two sorts such as belong to Officers and such as are common to Members also but they both have their place proper to them and do 1 Cor. 12. 17 29. not lash or jossle And are all teachers if the whole Body were an eye where were the hearing Que. But did not the persecuted Saints Ast. 8. 4. go preaching the Word every where and why have not we the same Gospell liberty Answ This if considered gives no license at al towards the wide and common practise of preaching by the presuming illiterate men of our times For 1. First It is to be observed that the word here use for Preaching is commonly used for publishing or declaring any thing abroad in the World The same is used of the impotent man that was healed Luke 8. 39. it is said he went away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preaching i. declaring the same and praise of him that had healed him so the Disciples here went preaching i. reporting the word Gospell Christ for which they suffered 2. Observe that before they went out of Jerusalem as also when once they came into Jerusalem again where the Ministry was setled we heare nothing of their preaching And we dispute not here how far private Christians may excercise their gifts where there are none that may preach by way of office But we dispute and argue against such only as by their allowance of common preaching would destroy the Function Que. The Apostle telleth us that we may all prophesie and by prophesying is meant 1 Cor. 14. 31. preaching therefore why may not all preach Answ Prophesying at least in the place now urged doth not mean preaching All conclude it is either more extraordinary or else more ordinary then but none the the same with preaching or the pretended Prophesying of our daies if we receive these Prophets among the Corinthians as extraordinary Officers as their name and 1 Cor. 12. 28 29. Cap. 14. 5. place they being still ranked with Apostles and such as speak with tongues would seem to intimate then without doubt the Prophets among us do not so much as pretend to their work or office But and if we take these Prophets in a more ordinary capacity then they are as much below as before they were above Pastors and Teachers For it is generally concluded even by such as complain of the losse of this excercise in our Churches that this way of Prophesie was but an excercise of our gifts as members not Officers Acts 13. 15. 1 Cor. 14. 29 30 31 32. And that it was only used in a Church that had Officers and that by their invitation and not till after publike preaching ended and both it and its spirit were ever liable and ready to be tried and censured by the rest of the Prophets the spirit of the Prophets being subject to the Prophets All which circumstances cleerly differ prophesying and preaching prophesying being only subordinate unto not at all opposed against much less the same with preaching Not but that as Vision by the Prophets so prophesying Prov. 29. 18. may be sometimes use by the Apostles either by a Metanimy or an abuse of speech for that that is properly called preaching Obj. 4 We grant say others that while the Apostles lived in the World there was a preaching by way of Office but that there is any succession of Ministry from them to us as is pretended wee deny Answ But we shall cleerly prove what is denied viz. That the ministry of preaching by way of Office did not expire with the age of the Apostles but rather it hath use and place in the Church in the last daies which we shall demonstrate from its transition promises and ends as they all are cleerly recorded in scripture 1. First let us observe the transition which the Gospell discovers whereby this Office is transmitted or made over to posterity As the Father saith Christ sent me so or upon that account send I you the Apostles sent by Christ say also in effect as Christ sent us so we send others Instanced especially in Timothy and Titus God sent Christ into the World not only Heb. 2. 3. 2 Tim. 1. 11. Tit. 1. 3. to be a King and Preist but a Preacher or Prophet also Christ sent Paul and the rest not only to be Apostles but Preachers also Paul c. sent Timothy and Titus not to be Evangelists but preachers also and withall let them know their place power and duty That they should send others and ordaine Elders and Bishops in every City whence we may aptly observe two things both the Tit. 1. 5 7. truth and the manner of the succession of the Ministry of preaching from the Apostles downward The Father gave the Son and the Son gave his Servants the ministers power by and in their own mission to ordaine and send others successively to the end of the World Which by undeniable consequence must needs follow for the Bishops or Pastors ordained or sent by Titus with the Angels in the Revel without question lived and ruled after the Apostles The former of which not being immediately ordained by Apostolicall power however the later were what then should hinder but by the same the Ministry of Preaching may and doth pass to the end of the World 2. But secondly We may further demonstrate the succession and use of preaching in the Church even to and after the daies we live in from the promises belonging to it viz. the promises of it and to it First There are promises of Preachers even to the last purest times to the purest times which shew that the coming of the spirit is not the going away of the Ministery And to the last daies witnessing that there is a succession and use of the same even to and with us When the new Jerusalem shall come down from Heaven it shall be built upon the foundation of the twelve Apostles that is their Doctrine as laid down by the Ministry of it But how doe you prove that therefore compare therewith Ezek. 47. 10. For even then the fishers i. of men shall stand and spread out their nets c. But let us also more plainly add that of Jere. 3. 15. Where God speaking of the restitution of his Church or the building of the new Jerusalem by
Vindiciae 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 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 Jer. 6. 16. Thus saith the Lord Stand ye in the wayes and see and aske for the old way which is the good way and walk therein and yee shall finde rest for your soules but they sayd We will not walk therein London Printed by Tho Roycroft and are to be sold by Jo Ridley at the Castle in Fleet-street by Ram Alley 1651. TO THE RIGHT WORSHIPfull and truely Vertuous THE LADY MARY FAREWELL MADAM THE A. B. C. of the Infants language is Dad and Mam that thus the first fruits of their lipps might acknowledge their Parents And since most happy Providence hath brought me forth into so neer a relation to your Ladiship to offer you this the first fruit of my labour in this kind seemes but my dutifull acknowledgement of you Madam I am most fully confident that your advantage gained by the dew of Heaven upon your Church Family and Closet meanes of knowledge with the so many yeares influence of the most Learned and gracious your head and late deceased Husband the fruit of all these made yet more sollid by your exceeding great though by you esteemed light afflictions especially in these late Troubles have bred within you an utter dislike to the receiving weighty Truths into light and doubtfull Disputations 1. Yet may you please to behold that spirit allayd by the Charme of the Word that moves their Disturbance 2. Moreover you may easily call to your remembrance that God by the shaking of the House did once more strongly establish the Faith of his Saints and doth not the Plant take deeper root by too weak endeavours to pluck it up And why may not Truth be more deeply rooted more firmely established in our hearts by the malicious yet weak hand of Errour though it put to all its strength to shake and supplant it At the first though but a superficiall view I may guesse a Castle to be strong but when upon a doubt I examine and upon examination finde the foundation sure the Walls imbatterable and prove it well supplyed with Men Meat Ammunition Ordnance and whatever else is requisite for to keep it invincible then I may with how much more confidence judge and report it a strong Castle Thus upon a superficiall receit of Truth we may happily discerne it to be stronger then Errour but when urged by Errours impetious motion we examine the Truth When wee have walked about Truth and gone round about her and told the Towers thereof Psal 48. 12. 13. when we have marked well her Bulwarks and considered her Palaces and have seen with our eyes the greatnesse of its strength and the strength Heb. 2. 3. of its foundation Viz. Christ and his Apostles How may we then glory in our strength How well fortified how safe and secure may we boast our selves to be in this our invincible Castle Psal 48. 11. with 13. Truth With how much more courage shall we be able to repell malignant Errour in all its assaults And say Let mount Sion rejoyce and the Daughters of Judah be glad and tell it in triumph 1. Esdras 4. 38. 40. Nil tam certum quam quod ex dubio certum unto the Generations following that as for Truth it endureth and is alwayes strong it liveth and conquereth for ever and ever she is the strength Kingdome power and maiesty of all ages Blessed be the God of Truth 3. It is empty Chaff not sound Corne that is carryed away with the winde and they are rotten Trees which a storme overthrows But the Sons and Daughters of Truth are sound and stedfast though the raine discend the Floods come and the Winds blow against them they shall not fall because they are founded upon a Rock And Madam I doubt not but that the God of Truth will preserve you rooted and grounded in Truth to the end that when all the Gusts of Errour have done their utmost spite against you you will be found to stand The Devil may thus but winnow out your Chaff but as for your Wheat that cannot be tossed up and down with every winde of Doctrine 4. Yea you will become more fit and serviceable for your Masters use by winnowing The fire burnes hottest when the weather is cold and the Candle shines brightest when the ayre is dark nature teaching these inanimate Creatures to rejoyce as it were in danger and to tryumph over oppression and I make no question but by the like heavenly Antiperistasin the chilnesse and darknesse of Errour will brighten and heighten both your light and heat your knowledge and zeale even unto all the riches of full assurance of understanding Col. 2. 2. and to the acknowledgement of the mystery of God and of the Father and of Christ For this most blessed end I presume good Madam to put this small Treatise into your hand and now I beseech the Lord God of the holy Prophets that he would be your light in the reading hereof and by all meanes make your Path as the shining light that shineth more and Pro. 4. 18. more unto the perfect day This is the prayer of Madam Your obedient Son And most humble Servant In the Truths of the Gospell F FULLWOOD TO The Reverend Pastour and his Pious Flock AT TOTNES in Devon ss And in them to all the Faithfull and Pious Ministers and People especially in the West of ENGLAND Truth and Grace I Would you knew most dearly beloved how great conflict I have for you though very many of you have not yet seen my face in the flesh REVEREND SIR I Need not mind you of what our Savior once preacht and our sad and daily experience repeateth that there shal arise false Christs and false Prophets who if that it were possible should even deceive the very Elect and your dwelling is neer where Satans Seat is and where his Ministers shine Mat. 24. 24. as Angels of light Now though I doubt not in the least but that your self are so strongly rooted and built up in the faith of the Gospel that the gates of Hel shal never be able to prevail against you yet must I needs sympathize with you in that troble of heart that must needs
ministeriall Kingdome be given up to the Father As you prize the vertue and influence of Christ your head despise not prophesyings And as you prize the fulnes of God despise not the vertue and influence of the head Christ By Faith we are united to the head and by holding the head we receive all spirituall nourishment and growth and who is Paul who Apollo but Ministers by whom ye beleeve By Faith Rom. 10. 17. 14. in Christ we are justified sanctified saved and Faith cometh by hearing and how shall we hear without a Preacher Be not deceived by any means whatever to sleight your Saviour and his salvation thus by sleighting his Ministry your Minister who hath been and is in labours more abundant among you Lastly Pray evermore in every thing 1 Thes 5. 17. Eph. 4. 6. by prayer and supplication with thanksgiving let your Request be made known unto God God hath indeed promised all things to his People yet unto them as a praying People Eze. 36. 37. Notwithstanding all the promises before mentioned thus saith the Lord I will yet for this be Joh. 1. 12. 16. Vers compared inquired of by the house of Israel to do it for them Faith indeed is that vitall spirit by which but yet prayer is the Organ through which we receive from the fulness of our head and grace for grace Faith is the Bucket but prayer is the rope whereby we let down the Bucket of Faith and draw water out of the wells of Salvation whosoever shall call upon the name of the Lord Rom. 10. 13. shall be saved In this verse both ends of a Golden Chain are lincked together Here is Salvation promised to Prayer but shall every one that saith Lord Lord enter in no verily Salvation is promised to such a Prayer alone as proceeds from Faith How shall they call on him on whom they have not beleeved but as Salvation is promised to prayer and all true prayer proceeds from Faith so Faith comes by hearing How shall they beleeve on him on whom they have not heard and how shall they hear without a Preacher Faith comes by hearing by Faith comes prayer and by prayer Salvation Cast away prayer and you have denied the Faith refused your own mercies yea neglected your own Salvation And the heighth and depth the length and bredth of this word Salvation the Epitomy and Center of all and every mercy the sum and all of every promise Salvation And yet whosoever calls upon the name of the Lord shall be saved You cannot loose the Benefit of Christ but you loose Salvation you cannot loose the use of Faith but you loose the benefit of Christ and lastly you cannot loose the use of the word and prayer but ye loose the use of Faith He that neglects Christ Faith Word or Prayer neglects Salvation O then take heed for how shall we escape Heb. 2. 3. if we neglect so great Salvation But least my Porch should be too large for the Temple I have but a word or two of caution more by way of reflection for you and I speedily conclude 1. First Then beware of such in generall as teach otherwise that fight against teaching with teaching against ordinances with the use of Ordinances and consent not to wholsome words even the words of our Lord Iesus Christ and to the Doctrine which is according to Godliness such are proud knowing nothing but doting about questions and strifs of words whereof come perverse disputings of men of corrupt minds destitute of the truth 2. But especially take heed of such who concerning the Faith have erred saying 2 Tim. 2. 18. that the resurrection is past already take heed of such because of their prevelancy and danger for the first Their word doth eat as doth a Canker For the second It overthrows ver 17. the faith of them that receiveth it and seems not compttible with truth of ver 18. grace neverthelesse the foundation of God standeth sure having the Seal the Lord ver 19. knoweth them that are his Now for these great ends dear Christians I make bold to offer you this small means this little Treatise which indeed was compiled though as in Publick it commend it self to all especially for your and your Neighbours sakes you having occasion to be acquainted more then others and I fear then enough with my Antagonist Now the Lord manifest his strength in weakness and make this my small indeavour to be greatly effectuall at least for prevention if not the subversion of this errour among you I therefore commend you to the Act 20. 32 ver 29. word of his grace which notwithstanding all greivous wolves which spare not the flock if you watch is able to build you up ver 31. and to give you an Inheritance among all them that are sanctified and subscribe my my self as truly I am your Christian Brother That loveth you with all Christian brotherly love FR FVLLWOOD The Analysis This Errour is considered here 1. Generally where we have two things 1. It s Definition 2. Its Grounds 2. Specially where it is handled two wayes 1. Absolutely or in its Doctrine about which two things 1. It s Division i. into five sorts It opposeth the spirit against its owne 1. Effects 2. Cause 3. Word 4. Ministry 5. Witnesse 2. Its Parts i. All its particular propositions and of them five things usually 1. Whither reduced 2. What they are 3. Whence they are 4. Their Grounds 5. Their confutation this twofold 1. Mediate answering their Arguments 2. Immediate confuting the Errour 2. Respectively or in its use where are shewed two things 1. It s End namely to be cheifly a Rest and Evidence 2. It s Falsenesse and weaknesse as to that End THE TRUTHS THAT are maintained in this Treatise in order are First concerning Evidences and are these 1. THE word of Grace or gracious qualifications are sufficient good evidences of Gods favour 2. The spirit of Christ doth not with its own immediate light discover it self to the Soul Secondly concerning Christ 1 The person of Christ is not a Form Type and shadow onely or a bare representation of his spirit 2. The Person of Christ is the Object or Medium of Faith Thirdly concerning scripture as first absolute 1. The visible scripture is more then a bare Allegory 2. VVe are bound to beleeve more of Gods words then the spirit hath cleerd and perswaded to us Secondly respective to our use thus both in the whole 1. The Scriptures are to be the rule of Faith 2. The Scriptures are to be the triall of spirits Thus also in many parts especially The Scripture is profitable in its Doctrine for instruction in its commands for obedience in its promises for comfort and consolation Fourthly concerning the Ministry 1. Communion of Saints is the way of God 2. The Ministry of the word and prayer are yet abiding Ordinances in the Church of Christ Lastly concerning Experiences That
have had communion with Christ in his death suffering satisfaction for my peace righteousness justification yet now I have a more immediate way to God to wit by in through the spirit without Christs mediation in his person therefore henceforth know I Christ so no more thus are both these Errours become one and one Answer may serve for both Answ O Paul might it be retorted now see your inconsiderate rashness where is that shame and sorrow for your former Prosopopeia vain it seems though so deeply resolved determinations Do you not remember your self good Paul how in 1 Cor. 2. 2. how solemnly you determined there to know nothing else but Jesus Christ and him crucified c. But let us reserve one ear unprejudiced to hear Pauls Answer Me thinks I hear him apologize after this manner Alas poor ignorant Wretches how apt to mistake weak and unadvised Babes how easily seduced and overthrown Ah foolish People who hath bewitched you Do you make no difference betwixt the knowledge of Christ after the flesh and the knowledge of Christ and him crucified as a Saviour and Mediator How unworthy of so great a trust as is committed unto me in my great Apostleship should I openly proclaim my self to God the holy Angels and Men should I thus as you would charge me basely deny my Lord and Master and cowardly withdraw my neck from his Cross Should I be but as unstable in my words resolutions as you silly Scepticks are fickle in opinion I should judge my self utterly unworthy of the name of a Christian but you may be resolved that which might have prevented such unworthy uncharitable a Censure of me and so fond a delusion of your own souls that intended nothing less then the denying and dying to the knowledge and communion with Christ in his person or Office of Mediatorship will you reade and understand the Verse but one immediately following the Text abused where I have left my acknowledgement and plain profession of Christ Jesus as Mediator of Reconciliation as a Witness for me expounding the same to the end of the Chapter concluding all out of controversie with this undeniable that Christ was made sin for us that we might be made the righteousness of God in him Did I in my former Avouchment give you any allowance for such a mistake mis-interpretation yet will ye reade on you shall therein be prevented before you have time enough to fasten such a foolish conceit in your mis-understanding But take my Reproof as precious Balm and henceforth I charge and beseech you to tremble with fear of grounding an opinion of so great importance upon one single Verse and expression without an answerable due and sufficiently serious considering the Context and Circumstances But let us reason the case a little further and is there not light enough in the same Verse at least if not fully to clear Pauls truth to convict this erroneous Mistake Henceforth saith he know we no man after the flesh yea though we have known Christ after the flesh c. Now can any man think can any that hath but half the use of his Reason imagine that there is any difference in the here twice mentioned Knowledge after the flesh the invincible meaning of Paul must needs be this We henceforth wil know no man yea nor Christ himself after the flesh So that the carnal knowledge of Christ that he here resolves against must needs be doubtless the very same that he will not take not own men in Now if Paul meant a knowing and acknowledging of Christ in his person in distinction to his spirit of Christ without as the Object of Faith to Christ within as the Author of Holiness then the same sense must be held in our or Pauls knowing of men after the flesh here also Paul then resolves it should seem according to this Errour not to know men in their persons as crucified as Saviours and Mediators but in their spirit as comforting and sanctifying And how ridiculous how absurd is this Object But it may be demanded what then is the true sense and meaning of the words viz. Know Christ after the flesh in this place Answ It might suffice for our present satisfaction and purpose to know it negatively that this is a Mistake and not the true meaning thereof Yet some affirm this knowledge here after the flesh is such as we reade in Rom. 9. 3. A knowing men as brethren and kinsmen according to the flesh So say they Paul in this place resolves not to look on men as men so much as Christians not to acquaint and sociate himself with men so much as they are related unto him according to the flesh but according to the spirit and for Christ himself for that he was being a Jew Pauls kinsman according to the flesh Paul it seems had been too apt to glory too much in his carnal relation to Christ that he came of the same race and stock with the Messias himself but Paul resolves though he have known Christ thus after the flesh yet would he know him so no more this might satisfie But there may be more found happily if we will but a little consider the Context for Paul as is most easie to observe especially throughout the whole Chapter upwards was mightily transported in a rich Contemplation of Heaven now while he was walking upon the Battlements of Heaven by faith and not by sight v. 7. he perceiving how dangerous and hurtfull this carnal distinguishing of men and Christ this claiming an outward relation and interest in them was to the truth spirit and power of Godliness he makes this Resolution Henceforth know I no man after the flesh yea though I have known Christ after the flesh yet henceforth know I him so no more This I judge to be the direct true and onely true meaning of the words and therefore he adds If any be in Christ by faith and profession let the truth thereof appear by his Renovation If any man therefore be in Christ let him be a new Creature that is the thing I will henceforth regard not any man will I henceforth look after that is in Christ by relation or outward profession alone c. unless he be a new Creature But is not this far from knowing owning or improving of Christ in his Person or Office for Peace Attonement and Satisfaction c. Yea we must be in him though not satisfie our selves with the hopes of our ingrafture by the means of any kinde of relation whatsoever into a new stock without bringing forth fruit worthy and answerable we must be in Christ and new Creatures too If any man therefore be in Christ let him be a new Creature But let us directly fix our eyes a little upon these Errours that we may see and abhorr their loathsome monstrousness Is Christ the Truth it self a Type What then is Truth Is our Rock a Shadow What then can support us Must we not believe in
Law and to the Testimony Now if but part of the Minde of God now revealed to the World was sufficient for Gods People in these former daies is not the whole sense and truth of God both in Law and Gospel sufficient for us when as we have so much of written word let us not be so foolish as to be wise above it our Saviour our King commands the like therefore upon us that live under the Gospell Search the Scriptures Joh. 5. 39. The whole Chapter argueth the wicked infidelity of the Jews against Christ himself who did not only doubt of his spirit but said in plain tearmes he was a blasphemer and in any other place that he was acted assisted by the Joh. 5. 18. Prince of Devils the spirit of Belzebub Yet Christ will have his owne spirit tried even by scripture search the scriptures to the Law and to the Testimony your Law is my Testimony they are they that testifie of me I protest to every one that shall add to the Words of this book I will add all the curses that Rev. 22. are written in it Now if God hath commanded this way he hath surely intended it if it be the way of God surely then it is the way and we may conclude it in divine authority to be truth also viz. That the word of scripture is the judge and triall of spirits 3 From example that way that Christ and his Apostles did try and judge of spirits cleere the truth and discover Errour by must needs be the best and surest way But that way that these walked in Mat. 21. 42. 22. 29. Luke 4. 1. Joh. 7. 42. Acts 17. 2. 18. 28. for this end was the written word which must needs be therefore the best and surest way 4 From Divine Testimony 2 Tim. 3. 16. 17. Framed thus that which is able to make the man of God perfect and throughly furnished c. is a sufficient good Judge and triall of spirits But the Scriptures are able to make the man of God perfect c. therefore the Scriptures are a sufficient good Judge and triall of spirits The major must needs be granted as the minor is unquestionable for it most properly belonging to the man of God or a Minister of Christ to try the spirits whether they be of God it being a necessary qualification in him and an essential part of his ministerial perfection to be able to convince Gainsayers if the Tit. 1. 9. Scriptures be not found sufficient for this it cannot make him perfect and throughly furnisht to every good work But doubtless All Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousness that the man of God may be perfect and throughly furnished unto every good work From divine encouragement that which the holy Ghost hath not onely appointed commanded to be the judge and triall of spirits in general but hath also highly and honorably commended to all future posterity in holy Writ for the judging and trying of himselfe must needs be the Judge and triall of spirits The Assumption is most clearly found Acts 18. 11. where we have it not onely related not barely commended but highly honoured and honorably recorded for an act of a truly and bravely noble spirit that they searched the Scriptures whether those things were so that they would not receive any truth from Paul himself yea the Spirit of God in Paul without searching the Scriptures making the Scriptures the Rule Judge and triall thereof How easily then may we conclude that the Scriptures are the judge and triall of all other spirits unless we will deny divine truth divine commands divine examples divine authority and divine encouragement and invitation But this Branch will appear more worthily cut off if we will but a little Danger of the Error consider what wilde and dangerous fruit it bears For If this be concluded that the holy Scripture is not the judge and triall of spirits we strip our selves of all possible means for this important and most weighty end Once it is our duty to take heed what we hear to try all things yea and expresly to try the spirits John 4. 1. Doth God command his Children to make him Brick without straw It is their duty totry the spirits and have they no way left no means of obedience Dearly beloved beleive not every spirit but try the spirits whether they be of God I desire my candid Reader to bear with a short Digression for the opening of this Text. We finde the holy Ghost hath not onely laid this Command upon us negatively Beleive not every spirit and positively but Try the spirits but hath also pressed this Doctrine with a Reason or Motive seconding that with Directions respectively The Reason why we should try the spirits is immediately subjoyned viz. For many false Prophets are gone out into the world The fals and heretical Prophets go out into the World but the true ones are sent for how shall they preach Rom. 10. except they be sent But this Motive here hath three steps in it whereon we might ascend to obedience There are false Prophets as well as true and therefore try c. There are men abroad that bearing the name of Prophets though false carry Lies in their right hand that carry on Errour very dexteriously and thou maist if thou take not good heed if thou do not try before thou trust thou maist happily shake such a hand therefore Try the spirits There are many false Prophets as they are deceitfull in quality so numerous in quantity he that walketh in a place over-crept with many Snakes Adders c. will he not take heed be very carefull watchfull over every step he treads Now are there not many Wolves in Sheeps cloathing many Snakes and Serpents under the hearbs in Gods Church Garden Take heed therefore Try therefore c. Many false Prophets are gone out into the World the Plot to deceive is not onely laid but executing and that not in private or secret only but publickly openly the Deceivers very cunning or the Times most corrupt Many false Prophets are gone out into the World therefore beleive not every spirit but try the spirits whether they be of God Quest But how shall we try the spirits Answ There are Rules sufficient in the Word of God and amongst the rest Saint John hath left us two or three here as being more seasonable for those Times and happily not unsuitable for ours For Hereby ye shall know the spirit of Error every spirit that denieth that Christ that is come in the flesh is not of God but this the spirit of Antichrist who is already in the World Vers 3. Whosoever heareth not us i. doth not with Faith and Conscience receive the Word whether written or preach't is not of God for hereby know we the spirit of Truth and the spirit of Error Vers 6. He that loveth
all that they themselves are suspitious that either the spirit of God doth not immediately teach and lead us into truth or that what they vent and publish is not the truth But we know that the Judgement of God is according to truth against them which commit such things For thou that Rom. 2. 2. 22 3. preachest a man should not preach dost thou preach thou that abhorrest Idolls dost thou commit sacraledge thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape c. 2. Let us search the Scriptures and in the primitive times we shall finde a semblance at least of this glorious day of the Spirits coming Let us observe what an aspect that casts upon preaching there and we may thence partly judge whether it will be so malevolent or not at its fuller appearance Act. 2. We finde an abundant performance of the promise of the Spirit upon the Apostles assembled together And what did it now silence them all and forbid them to preach any more did this coming of Christ in the spirit disanull and dissolve this ordinance of preaching committed unto them by the Person of Mat. 28. ult Christ No certainly it came not to abolish but to fulfill the same Therefore it falls down upon them in no other figure and shape but of tongues and they were all filled with the holy Ghost and began to speak Act. 2. 3. 4. 11. immediately began to speak the wonderfull things of God as the spirit gave them utterance now let not any think that the spirit of the unchangeable God is fickle as themselves ever to despise that way and ministry that he hath so highly before promoted and honored 3. Paul we know was immediately called to his great Appostleship by the voice of the spirit he was a Minister of the spirit and not of the Letter Let us 2. Cor 3. make Paul Umpire then in the case But we finde Paul preacheth and preacheth this Doctrine that Faith commeth by hearing And how shall we heare without a Rom. 10. Preacher Obj. But doth not the Scripture directly tell us that we shall all be taught of God and we shall not need every one to teach his Neighbour Answ This is the strong hold whereby the teaching of the ordinary Ministery is oppugned Can we but preserve and deliver it from hence it hath undoubtedly both safely and fully escaped the snare of the Enemy Now for this end we shall attempt at least these two things 1. To take of the dint of this Argument that flourisheth it self and threatneth so much in this Scripture And secondly to shew the proper and naturall drift thereof 1. And first This Scripture cannot possibly make void the preaching of the Word if we consider this following gradation 1. That it is a branch of the Covenant of Grace 2. Christ is the Mediatour and Performer of it for us 3. Christ promised the spirit for the same purpose even to lead us into all truth 4. That the same Christ when he ascended Ephes 4. gave Ministers also for this same purpose 5. At the same time when as he ascended to give these gifts he sent his spirit upon the same errand And therefore not likely to beat his fellow Servant to jossle the Minister out of the World 2. Now for the meaning of this place In a word it is either to be taken hyperbolically or comparatively but mediately stil or with Calvin restraining the accent to these later words saying know the Lord the meaning then being no more then this As the effect of the powring forth of the spirit there shal be a general profession of the name of God abroad knowledge covering the earth as water doth the Seas in a generall sense of knowing the Lord. Therefore they shall not need every one to teach his Neighbour saying Know the Lord after this manner saying Know the Lord for all shall know me c. And therefore to conclude the Text fore-mentioned speaks not the ministry null but effectuall God will not take away meanes but make meanes more prosperous by a more especiall presence and help of his spirit God will teach us by his Son Christ will instruct us by his Spirit And the spirit shall lead us into all Universale accommodum truth by the faithfull ministry of the word And observe this Covenant was in force as well then as now Then why Note 1. should it null the preaching of the Word more now than then 2. The Ministry therefore was a Co-worker with God in that age and why not now also Obj. 2 Others say we should approve of preaching better if ministers would deal plainly with us and tell us that what they preach is their own opinion and judgment and preach unto us in their own names But they presume to bring us the word of God and that in the name of God also and this offends and troubles us Answ Alas how apt are men to stumble at a straw yea and to make Christ himself in his own Ordinance a stumbling stone and a Rock of offence to themselves we must look upon the Ministry either as of Christ or not of Christ If we receive it not as the Ministry of Christ that we have partly already and shal more fully presently when we prove the succession thereof make cleer to you if you grant it to be the ministry of Christ then are they not Stewards and what Stewards do is it not in the name of their Master again are they not Embassadors and do not Embassadors declare the word of their Master the word of Reconciliation is committed to them and they treat with man yet in the name and with the Word of God Obj. But then what means this expounding raising Doctrines giving reasons and making uses of the word is all this the word of God Answ There is a book abroad and but lately started that upon this very ground doth tax all the Churches of Christ since the daies of the Apostles with granâ— Apostasy indeavoring withall to destroy the preaching of the word and to bring us upon the other extream from living immediately upon the spirit to a bare reading of the word But let the Reader beware and consider its falacy indeed we grant that preaching expounding c. Is but the secundary not the primary truth and word of God Therefore our Sermons as they are to be deduced from so they are to be reduced to and examined by the rule the word of God Yet the word of God is either that that is expressed or implyed or that that is deducible from the holy Scriptures And that that is naturally drawn therefrom is as truly and properly the truth and minde of God as the Scripture it self Upon the very same tearmes Divines observe that though the Septuagint sometimes differs from the Text both in sense and words yet those very places are quoted by Christ himself for