Vindiciae mediorum & mediatoris. OR, THE PRESENT Reigning Error Arraigned, at the Bar of Scripture and Reason.  
WHEREIN IS DISCOVERED the Falsehood 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 own Fffects, Cause, Word, Ministry, and Witness, in all respects.  
OCCASIONED BY A PAMPHLET, entitled, The Saints travel to the Land of Canaan, or a Discovery of Seventeen false Rests, etc. By one R. Wilkinson, a Preacher of this Error about Totnes in the West.  
IN THE TREATISE FOLLOWING, the Reader shall find, most of the main Fundamental Doctrinal Truths that this Age doth controvert, faithfully vindicated, cleared, confirmed.  
By F. FULLWOOD, Minister of the Gospel at Staple Fitzpane in the County of Somerset.  Jer. 6. 16. 
Thus saith the Lord, Stand ye in the ways and see, and ask for the old way, which is the good way, and walk therein, and ye shall find rest for your souls: but they said, We will not walk therein.  
London, Printed by Tho: Roycroft, and are to be sold by Jo: Ridley at the Castle in Fleetstreet, by Ram Alley, 1651.   

TO THE RIGHT Worshipful, and truly Virtuous, THE LADY MARY FAREWELL:  
MADAM,  
THE A. B. C. of the Infant's language, is Dad and Mam, that thus the first fruits of their lips might acknowledge their Parents: And since most happy Providence hath brought me forth into so near a relation to your Ladyship, to offer you this, the first fruit of my labour in this kind, seems but my dutiful acknowledgement of you.  

Madam,  
I am most fully confident, that your advantage gained, by the dew of Heaven, upon your Church, Family, and Closet means of knowledge, with the so many year's influence of the most Learned and gracious, your head and (late deceased) Husband; the fruit of all these made yet more solid, 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 doubtful Disputations.  
1. Yet may you please to behold, that spirit allayed by the Charm 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 firmly established in our hearts, by the malicious, yet weak hand of Error, though it put to all its strength, to shake and supplant it?  
At the first (though but a superficial) view, I may guess a Castle to be strong, but when upon a doubt, I examine, and upon examination, find the foundation sure, the Walls imbatterable, and prove it well supplied, 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 superficial receipt of Truth, we may happily discern it to be stronger than Error; but when, urged by Errors impetious motion, we examine the Truth, When we 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 greatness 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 ourselves to be, in this our invincible Castle, 
Psal. 48. 11. with 13.  Truth? With how much more courage shall we be able to repel malignant Error in all its assaults? And say, Let mount Zion rejoice, 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 always strong, it liveth and conquereth for ever and ever; she is the strength, Kingdom, power, and majesty of all ages: Blessed be the God of Truth.  
3. It is empty Chaff, not sound Corn, that is carried away with the wind, and they are rotten Trees, which a storm overthrows: But the Sons and Daughters of Truth, are sound and steadfast, though the rain descend, 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 Error 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 wind of Doctrine.  
4. Yea, you will become more fit and serviceable for your Master's use by winnowing: The fire burns hottest when the weather is cold, and the Candle shines brightest when the air is dark: nature teaching these inanimate Creatures, to rejoice as it were in danger, and to triumph over oppression, and I make no question, but by the like heavenly Antiperistasin, the chillness and darkness of Error, will brighten and heighten both your light and heat, your knowledge and zeal, 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 means 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 Gospel; F: FULLWOOD.    

TO The Reverend Pastor, and his Pious Flock, AT TOTNES in Devon: ss. And in them, to all the Faithful 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 Saviour once preached, and our sad and daily experience repeateth, that there shall arise false Christ's and false Prophets, who if that it were possible, should even deceive the very Elect: and your dwelling is near where Satan's Seat is, and where his Ministers shine 
Mat. 24. 24.  as Angels of light. Now though I doubt not in the least, but that yourself are so strongly rooted and built up in the faith of the Gospel, that the gates of Hell shall never be able to prevail against you, yet must I needs sympathise with you in that trouble of heart that must needs be occasioned by that Godly Jealousy, wherewith you are jealous over your flock.  
Ever since I left you, I have traveled 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 laboured 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 faithful labours might have the honour and advantage of being delivered by your hand. For as that will be an honourable, so a certain convey, and gain it embracement 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, dear 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 bowels and mercies, receive, and fulfil ye my joy therein.  
The great and main word of warning which I think may most seasonably be commended to you, I find in Coll. 2. 18. 19 Take heed of being so vainly puffed up in your fleshly mind, as not to hold the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God. Hold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, here used comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Robur, strength: 'tis 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 find 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 Jowl 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 near and close to Christ, lest his influences should lose 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 ourselves off from Christ, we cut our selves off from all growth 
Col. 1. 18, 19 Eph. 3. 19  and nourishment. It pleased the Father that in him (alone) should all fullness dwell, and he is the head of the body the Church. Do you ever think to be filled with all the fullness of God, and not through Christ? to increase with the increase of God, and not by keeping yourselves subordinately united to Christ? be not deceived, 
Col. 2. 9, 10.  dear Christians, for in him dwelleth all the fullness of the Godhead Bodily, and ye alone can be complete in him.  
2. Take heed of such a corrupt mind as 
2 Tim. 3. 18.  to be reprobate concerning the Faith, or as in the Margin of your Bibles, of no Judgement concerning the Faith, of no judgement (i) indifferently, inexpert, unsettled, ignorant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Experience.  Hetrodox in judgement, concerning the Faith. If you take Faith here in a strict and special 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, hereby we hold the head, & by holding the head we have nourishment ministered to make us increase with the increasing of God. Therefore the Holy Ghost hath so honoured 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 belief or profession of the Gospel, and Faith as it believes 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 belief 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 Mind chiefly, and is of most dangerous consequence: If we hold Christ, we must hold his Word also, we believe 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 known of Christ. Therefore saith our Saviour, Search the Scriptures, for they testify of me, yea they are they, which testify of me: As if nothing else, but the Scriptures did witness 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  special Band, whereby we receive nourishment and growth from Christ by his spirit. Therefore it is immediately prefixed, quench not the spirit (i) by despising 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 Righteousness 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 remain, for the word of the Ministry, the edifying of the Body of Christ, until 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 Mysteries of God, to dispense the mysteries and fullness of Christ to all his Members: But though it be a very small matter to be judged of you, or man's judgement, 
1 Cor. 4. 1 3, 5.  yet judge nothing of the Ministry, much less condemn it before the time, until the Lord come, and the ministerial Kingdom be given up to the Father. As you prise the virtue and influence of Christ your head, despise not prophesyings: And as you prise the fullness of God despise not the virtue and influence of the head Christ. By Faith we are united to the head, and by holding the head we receive all spiritual nourishment and growth, and who is Paul, who Apollo, but Ministers by whom ye believe. 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 slight your Saviour and his salvation thus, by slighting 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. Verse. compared  inquired of by the house of Israel to do it for them. Faith indeed is that vital spirit by which, but yet prayer is the Organ through which, we receive from the fullness 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 linked 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 believed? but as Salvation is promised to prayer, and all true prayer proceeds from Faith, so Faith comes by hearing: How shall they believe 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 height and depth, the length and breadth of this word (Salvation) the Epitome, and Centre 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 lose the Benefit of Christ, but you lose Salvation, you cannot lose the use of Faith, but you lose the benefit of Christ; and lastly, you cannot lose the use of the word and prayer, but ye lose 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 lest 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 general as teach otherwise (that fight against teaching, with teaching against ordinances with the use of Ordinances) and consent not to wholesome words, even the words of our Lord jesus Christ, and to the Doctrine which is according to Godliness, such are proud, knowing nothing but doting about questions and strifes of words, whereof come perverse dispute 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 passed 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, nevertheless 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 Public it commend itself to all) especially for your and your Neighbours sakes, you having occasion to be acquainted, more than others, and I fear, then enough, with my Antagonist. Now the Lord manifest his strength in weakness and make this my small endeavour to be greatly effectual at least for prevention, if not the subversion of this error among you. I therefore commend you to the 
Act 20. 32 ver. 29.  word of his grace, which, notwithstanding all grievous 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 myself, as truly I am, your Christian Brother,  
That loveth you with all Christian brotherly love: FR: FULLWOOD.    

The Analysis.  

This Error is considered here, 

1. Generally, where we have two things, 

1. It's Definition,  
2. Its Grounds.    
2. Specially, where it is handled two ways, 

1. Absolutely, or in its Doctrine, about which two things. 

1. It's Division (i) into five sorts: It opposeth the spirit against its own, 

1. Effects.  
2. Cause.  
3. Word.  
4. Ministry.  
5. Witness.    
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 Error.          
2. Respectively, or in its use, where are showed two things. 

1. It's End, namely, to be chiefly a Rest and Evidence.  
2. It's Falseness and weakness, 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 God's favour.  
2. The spirit of Christ doth not with its own immediate light discover itself to the Soul.    
Secondly, concerning Christ. 

1 The person of Christ is not a Form, Type and shadow only, 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 than a bare Allegory.  
2. We are bound to believe more of God's words then the spirit hath cleared and persuaded 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 trial 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 we may take comfort to ourselves against both our present and future ends from former experiences.     

These markable Scriptures following, especially, are largely opened, in this Treatise, accordingly as the Margin points to.  ROm. 8. 16. 
The spirit itself beareth witness with our spirits, that we are the Children of God.  2 Cor. 5. 16. 
Wherefore henceforth know we no man after the flesh: yea though we have known Christ after the flesh, yet now henceforth know we him no more.  Isa. 8. 20. 
To the Law and to the Testimony: If they speak not according to this word, it is because there is no light in them.  1 Joh. 4. 1. 
Dear beloved believe not every spirit: but try the spirits whether they be of God; for there are many false Prophets gone out into the World.  2 Pet. 1. 19 
We have also a more sure word of prophecy, whereunto ye do well that ye take heed. as unto a light that shineth in a dark place, until the day dawn and the day star arise in your hearts.  Rev. 21. 22. 23. 
And I saw no Temple therein: For the Lord God almighty and the Lamb are the Temple thereof, etc.  Heb. 8. 11. 
And they shall not teach every man his Neighbour saying know the Lord: for all shall know me from the greatest to the least.   

A Table of the several Chapters contained in this following Treatise.  

CHap. 1. Of its Definition fol. 1.  
Chap. 2. Of the grounds or rise of this Opinion in general. fol. 5.  
Chap. 3. Of qualifications. f. 15.  
Chap. 4. Of the immediate witness of the spirit. f. 55.  
Chap. 5. Of the knowledge of Christ after the flesh, or in his Mediatorship. f. 68  
Chap. 6. Of the Allegorical sense of Scripture. f. 91.  
Chap. 7. Of believing those truths of the Word, that we are not yet convinced of by the spirit. f. 104.  
Chap. 8. Of the Scripture as it is the Rule of Faith, 115.  
Chap. 9 Of the Word as Judge of spirits, f. 133.  
Chap. 10. Of the Word as profitable for Instruction, f. 154.  
Chap. 11. Of the Scripture, as profitable in its command for obedience, f. 161.  
Chap. 12. Of the Scriptures, as useful in their promise for comfort. f. 179.  
Chap. 13. Of the Gospel, Communion of Saints, or Church fellowship, f. 192  
Chap. 14. Of Gospel's Ordinances in general, f. 186  
Chap. 15. Of the Ministry of the word, f. 205.  
Chap. 16. Of Prayer. f. 233.  
Chap. 17. Of Experience, f. 252.  
Chap. 18. Of the spirit of Christ, as the Souls immediate Rest and Evidence. f. 263.  
A farewell to the Reader. f. 309.    

THE GENERAL CONSIDERATION of the ERROR.  

CHAP. I. Of its Definition in General.  
IT is a pretence unto the immediate enjoyment of 
Definition.  the Spirit of God, as alone the only All-sufficient means to the Soul, even for all intents and purposes, especially, for Evidence.  
1. It is a pretence, Viz. As opposed to that, that is true and real; or so indeed.  
2. The fallacy, and formality of the Error, lies hid in the words, Immediate, as alone, Means, as they have their place and sense in this Definition.  
1. Immediate, that is not to be taken in opposition to distance of place, but to the means of enjoying: But this word Immediate, will be better cleared, if we will join it with the second term of fallacy mentioned, as alone.  
2. As alone, without the use of any means, whatever subordinate thereunto. Thus whatsoever we can call Religious helps, Gospel's means, though owned and ordained by God himself, is plainly excluded this their Canaan, as imperfect, or a very needless thing, and all use thereof flatly condemned as a living and resting below God; and 
Of false rests, which is wholly used in this Treatise.  therefore oftentimes compared in his Book, to the Children of Israel's resting in the Wilderness. In a word, it pretends to be in the Sun, and holds the beams in contempt, trodden under foot.  
It is in an everlasting Light, and hath cast a veil of darkness upon these things below it, Viz. Ordinances, Graces, Scriptures, Experiences; and not only upon those means, but upon Christ Jesus the Mediator himself. These are forms, types, shadows, while it is swallowed up in the Power, Truth, Substance, God, its glorious Heaven.  
3. Means, it is not said, Efficient' nor yet End; I advise the Reader to take special notice of both those.  
1. The question is not, whether the Spirit of God be not as alone, the only All-sufficient, Efficient of all in the Soul of a Creature: Here we descent not, but subscribe with both hands to that of the Apostle, That it is God that worketh in us both to will, and to do of his own good pleasure.  
2. Neither is the question here, whether God as alone, be the only All-sufficient End of the Soul; in this we agree: For God is our Portion for ever. Nothing below God, nothing but God, is the rest of Souls in this sense. The sound of this most frequent term, namely, Rest, is so equivocal and dubious, that the weaker Reader had in a most especial manner, need to retain this Item, That we controvert not about the Final rest of our Souls, but the means thereof: not about our Objective, but our evidential rest.  
3. Therefore the Spirit here, is to be understood as means, or as the supply of all means to the Soul; it is confessed, we cannot call the Spirit means, but in an unusual, and improper sense; yet we can no way better, if any way otherwise, express their sense, who prefer, I am sure, and recommend their Spirit, in stead both of the cause, and means also.  
3. To all intents and purposes, it stands in the room of all the means, both of knowledge and grace, but especially of comfort, all our usual and most comfortable Evidences of the truth of our grace, God's love, and favour to, and presence in us, these especially are most suspicious, and forcibly beat back with an high & zealous Arm out of this their rest. This Error will tell you, that Christ in us hath this Prerogative to be immediately (i. e.) without, and above the use of any means, both the Spirit of Truth, Grace, and Comfort; even All in All unto its subject: It pretends to the immediate enjoyment of God, as alone the only All-sufficient means to the Soul, even to all intents and purposes, etc.   

CHAP. II. Of the Grounds or rise of this Opinion in general.  
WE come now to consider, what may be the Grounds and Principles that afford most occasion and help, to the bringing forth of this fond conceit into the inventions of men, and among many others perhaps, we have thought upon these following.  
The first, may be either a conceited or perceived abuse of the usual Gospel's means and helps, either in themselves, or others. Sad experience witnesseth that this doth too too often create in many, a most zealous prejudice against the very use of lawful things: such is the vulgar unstayed rashness, it puts too an inconsiderate violent hand, and doth not only bow as much the other way, but even break the stick to make it straight.  
Secondly, most of the men that are thus deluded, were never well and throughly taught, grounded, and experienced, in the former surer ways of God; therefore it is that they are so easily enticed and drawn off their ground by every tempting and alluring Fancy. The ways of God are as Apples of Gold, in Pictures of Silver, and they that enjoy the outside only, not tasting the sweetness, can never know the goodness of Christ's Apples: Alas, how easily are such cheated and gulled by the subtle Serpent, of this blessed Fruit of the Tree of Life, for the dangerous Apple of the Tree of Knowledge and Speculation; a prize is put into the hands of fools, and they have no heart to it: The Devil puts a gloss upon his brass, and how willingly men part with their true, and upright Crown-Gold, for a Counter. Many never trod enough the good old way, to know the profit, pleasure, and safety thereof, and therefore it is, that they take out their foot, and will not walk therein, but seek out to themselves such strange inventions.  
A third ground of this Error may be from the now Commonness of the Ordinary means; the old way they see is now the common Road; the way of World, which cannot be the way of God; the ordinary means of Spiritual nourishment is now become common meat. Such dainty palates will now with Peter, despise and reject them, because they are common and 
Acts 10. 14, 15.  unclean. But let such take heed of unclean lips, and hear that voice that checks from Heaven, What God hath Consecrated, count not thou common. For satisfaction hereunto, let us remember three things. 

1. That Jesus Christ himself did eat with Publicans and Sinners.  
2. God hath promised to those later days, that he will pour forth his Spirit upon all flesh.  
3. The devices of Satan, are to Ape and imitate the best of God's ways, as an Angel of Light.    
In the fourth place comes in, or rather is forced in, the age and long continuance of the way we plead for, as a Midwife to deliver this prodigious Progeny. The fickle humour of the World to be given to change, Est natura hominum novitatis, Avida: O how do our ears itch after novelty? How weary are we with walking so long in the old way, the ordinary means are old enough (such is the vanity of our thoughts) to be dead and buried, that a Spirit might arise out of their Ashes, and carry up our Souls into a Fool's Paradise.  
Fifthly, to the rest is added (I fear, a too willing and affected) mistake, about the use of means; as if no distinction is reasonably put betwixt the Means, and the End; or betwixt the Actions that respectively refer; using, and enjoying, as if we could not use, but we must rest upon the means, as if we could not enjoy God, and yet use the means: To this purpose, the Author, to whom I chief relate, doth almost ever confound Rest and Evidence, as if we made the Evidence our End, when as it is only used as the means of our Rest.  
God we acknowledge is the only Centre of our Souls; yet, though Christ by the help of Scripture, and Ordinances, in our graces and experiences, as Mediator, Means, and Evidences, do we Centre in him.  
Sixthly, what hath been said before, is mightily strengthened, by that Religious Ecclesiastical Principle grossly abused, That God's deal in his Church, are usually gradual: lose, and unsettled; hereupon men imagine that it is time to put off their old , & to  themselves with some new light, as with a Garment. But men stretch this Principle too far, when they will make it extend to things Moral, unless it be to clear and elevate the same. Men make this Proposition fetch too great a compass, when they will have it to bring in the Spirit upon the Stage of the World, to fight against all its Friends, and Relations, as as this Error would have it.  
Seventhly, but all is warranted by Authority of Scripture; this fancy would seem to be kindly stroked with the smooth hand, and mightily encouraged with the sweet and pleasant voice of Scripture-Promise; namely, In those days, I will pour forth my Spirit upon all flesh, saith the Lord; and such like.  
1. Here is indeed a Promise of the Spirit.  
2. Here is a Promise also of the spreading of the Spirit, Viz. Upon all Flesh.  
3. Here is a Promise of increase of the Spirit, and that to abundance, I will pour out my Spirit, to which that is answerably said, And Knowledge shall cover the Earth, as Water doth the Seas: Yet where is the Promise, that God will inspire the World, or Saints immediately with it; that this breaking in of abundance of Spirit, shall carry before it, and utterly wash away all former helps and means. Cannot we expect the performance of these Promises of Spirit, as poured forth through the same Conduit pipes? Must we needs expect such overflowings of Spirit as will keep no bounds, as will not only overflow, but also overrun, and forsake its ancient Channel? If not thus, the Promises make nothing of countenance towards this Error.  
Eightly, and that which gives ground and advantage to all the rest, is a high Platonic, notional Genius; more properly peculiar to the hot upholders of this Novelty; they have Towering Fancies, most fit to invent and assert such speculations, and it is to be feared that the Prince of the Air takes too too much advantage hereof; well foreseeing, that if he help them to an Inch, they will take an Ell: He darts into them a beam of false light, and they with all joy presently receive it, hug and embrace it, and kiss it with an holy kiss, as a real ray of God himself. Truly, I speak it with a meek and unpassionate Spirit, I fear nothing else, but the heat of Fancy, and light of Satan upon the Seeds before scattered, hath engendered and begot this new Heaven, God and Glory, that seems so overcoming, and so mightily ravishing in these sadly deluded Souls.  
Lastly, now that that pin's the basket, and maketh all aforesaid most wonderfully prevalent on this Errors behalf, is doubtless a curse from Heaven, secretly siding with, and seconding the same. Man over-presuming upon gracious Providence, will sometimes above warrant take their foot off from the ways of God, and venture upon the rotten and deceitful grounds of Error, where God doth justly leave them, even to sink away and fall into the Pit, and irrecoverable plunge thereof. When men will shut, voluntarily shut their eyes, God is not necessarily bound to open them, but doth sometimes most justly seal them up, lest they should again see with their eyes, and that for ever: When men are bold to abuse or misuse that Talon of Light, by seeking after strange inventions: The hand of Heaven is stretched out against them many times, 
Matth. 25. 29.  even to strike them blind, & to take away from them even that which they have▪ it deprives them many times of that Spirit of reason, discerning and judgement 
Rom. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that they had before, delivering them up into an injudicious mind, and sending them strong delusions, that they should believe lies.  
2. Especially, when in the day and season of light; when God by a more then ordinarily Providence, hath put a Prize into men's hands to get knowledge: If men now love darkness, rather than light; and when God comes to visit his Figtrees, with full expectations of answerable Fruit, but findeth none; or in stead of Grapes, wild Grapes: shall not God be avenged on such a People as this? shall not his anger wax hot against the trees that bring not forth fruit in their season, even to scorch, and to make them to whither immediately, pronouncing that speedy and effectual Curs against them, Never Fruit grow on you more.  
3. Finally, when men have happily for many years together (the Candle of the Lord within them enlightened, at least with common Illumination) have shown in a Christian Profession, if they will venture into the Pit, and wantonly hazard the Candle of the Lord to the Damp of Error; how easily may now the Father of Lights, and yet his Justice safe, suffer the light of these men to go out, and leave the men offensive as the snuff of a Candle. Men that have a long time apparently drawn hard in the ways of God; If they draw back, surely Gods Soul shall have no pleasure in them: but as an effect of his high displeasure, while they are drawing back, he shall let go the Cord wherein they were holden, that they may fall as far back, as the violence and force of the swing will cast them. Those that have set their 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 9 62.  hands to this Blow, if they do but look back, they are hereby ill disposed for the Kingdom of God, and made more meetly fit to be Satan's Bondslave, to go to Blow for him: Therefore 
Wisd. 12. 25.  unto them, as unto Children without the use of reason, thou didst send a Judgement to mock them.    

THE SPECIAL CONSIDERATION of the ERROR.  

CHAP. II. Of Qualifications.  
NOw we shall descend to fix a more strict and special eye and hand, upon the Error aimed at; and that first in its Doctrine, Secondly, in its Use.  
The Doctrine thereof in its division, divides betwixt the Spirit, and most of his near and dear Relations, it opposeth the Spirit. 

1. Against its own Effects, Viz. true and gracious Qualifications.  
2. Against his Cause, namely Christ.  
3. Against his Word, the Scriptures.  
4. Against his Ministry, to wit, Church Communion and Ordinances.    
Lastly, against its Witnesses, or former Experiences.  
The Doctrine of the first of these kinds, namely, touching Evidences, wherein the Holy Ghost is made to oppose its own effect in us, brancheth itself into these two Assertions.  
1. That no Qualification of the Creature, whatever, can be, or may be, used as a sufficient Evidence of God's Love or Presence: this as the intelligent Reader may find, is the sense of the 2, 3, 4, 5, 6, 10, 15. falls Rests.  
2. That the Spirit of God doth ever manifest his presence to the Soul, with his own immediate Light, Pag. 60.  
Thus doth the Errors Rod in the first place, devour the Antinomian Rod: But of them in order; For the first of these, we shall give you its Sense: Secondly, its Reasons. And having first razed the foundation of the Error, we shall afterward build up the Contrary Truth, upon better Grounds; and though this undertaking be long, yet I hope not tedious, for that the Truth, this Error gainsays, is known by us all, to be opposed by many, questioned by more; and chiefly struck at by those that maintain this Opinion in hand. You may better understand the sense of this particular, by the Book of Rests, that tells us that,  
No Qualification, that is, no Gifts, or Graces, though truly infused or wrought in the Soul, by the Spirit and Finger of God himself, either in their Root or Branches, themselves, or effects; whether it be the gifts of Knowledge, (Pag. 3. line 18.) or Prayer, etc. (the third false Rest) or whether that Grace more general, to wit, a suitable answerable frame of Spirit to the Word of God, (false rest the Tenth:) or more particular, whether the Grace of Evangelicall Faith, (false Rest, 15.) Humility, (False Rest the third, page 22. line 22.) Ropentance, (false Rest the 6. page, 38. line 15.) or Zeal, (false Rest the fourth, page, 28. line 14.) Not any, or all of these, together with their acts and expressions, either of Negative, or Positive Godliness, Righteousness, or Sobriety, (false Rest, the first, second, and fifth,) can be, or are to be, the Creatures evidence of its true enjoyment of God.  
The first Reason for this, we find page 24. line 2. Of the false Rests, namely, Why, saith he, should any man place his Rest upon any thing which will come to nothing, or is given to change? or why should we make that the ground of our happiness, which is but a Talon given only to be improved, which may be taken away at the owner's pleasure: which words would prove our Qualifications to be deceivable Evidences from their Mutability; but before we discover the Fallacy, let us understand the terms, and strength hereof.  
For the terms, it is most requisite for us to consider his impropriated sense of this word Rest: which is here seconded with the ground of Happiness, and we must know that it is utterly besides his intent and scope to mean by Rest, in the place now cited, or throughout his Book, the objective, final objective Rest of Souls, which we as well as he acknowledge to be only God. This term may hear fallaciously in the Vulgar ear, and therefore I here (at first, lest we should both be by any mistaken) take occasion to declare his meaning herein. For he certainly means nothing else, when he calleth the particulars lately mentioned, false Rests, but that they are false means of Peace and settlement to the Soul, so far as we use them for the assuring of our Souls of God's Love and presence; he means, they are no infallible or warrantable tokens of God's Love, or symptoms of his presence to us: therefore he almost throughout his Book, Ushers in the word Rest: with this Interpreter, Evidence: his most frequent Conclusion is this, that such and such things, as he there treats of, are not to be Rests and Evidences to the Soul. I am very confident the Author will bear with, and accept this Candid Interpretation of his sense and meaning, as in general, throughout his Book, so particularly in the place now mentioned; wherein his endeavour is to draw us off from this means of our rest and comfort, Qualifications, with arguing their changeableness, and by consequence their Falseness, that is, Fallibility.  
2. For the strength of this Argument it seemeth double: First, our Qualifications are changeable in their own nature: Secondly, and with respect to the giver's disposal. The first, I think I may safely gather from these two expressions; They shall come to nothing, and are given to change: the last is as clearly expressed in the later words, They may be taken away at the owner's disposal.  
Now to the first of these that affirmeth, Our gifts and graces are given to change: Answ. I Answer,  
1. By Concession, that Grace in itself may be said to be changeable, that is, the gracious holy frame and disposition of the Soul, may be spoilt by sin, and lost in ruins, as is sadly instanced in the unhappy fall of the first holy Man, and glorious Angels. Yet,  
2. By Exception, to say notwithstanding, That the Graces wrought by the Spirit of God in the Members of Christ the second Adam, are given to change, is an unsavoury Arminian Position: Let us learn to distinguish, there is Natural, Common, and Special, (i. e.) saving Gospel Grace: the Natural, Original Grace, that Image of God in our first Parents, and the Grace that is wrought by the common influence of the Spirit of God upon Hypocrites, was and is liable to change and ruin; yet that later special saving Gospel Grace, that is, the fruit and blessing of the Spirit, and promise of the Gospel, is not as the flower that fadeth away, though it fadeth, it shall never die: Is it ever seemingly dead? It is but as the Coal that is covered with Ashes, buried alive.  
Grace is of an Eternally conquering 
Immortal Seed.  Nature, and spite of all opposition in the end, shall discover itself most certainly effectual in the Redemption of its Subject the Soul, from Hell to Heaven. Grace came from Christ, and will return to him again, but yet not empty, it will do its work for which it was sent, and carry our Souls to Heaven with it; that where he is, we may be also: that Water, that Radical Moisture, Christ gives, and deriveth into his Branches, is within them, as a Well of water springing up into everlasting Life. Though it meet with opposition that would keep it down, and choke it, it will up again, and with a most prevalent force, at the last overcome all enmity, and in high contempt, and triumph, bubble up itself into life everlasting, Jo. 4. 14.  
This Water shall never be wholly exhausted, for the assurance of which, the Church is a Fountain, and for the more security, a Fountain sealed.  
A true Member of Christ, shall never be without Grace for Grace, while the immeasurable fullness of the Grace of our Head, and the inexhaustible Fountain of the Father's love, be dried up and emptied; till the Principle and means die and fail: how is it possible that Soul should wholly and finally fall away; that is, is kept, i. e. held up, By the power of God through Faith, unto Salvation? 1. Pet. 1. 5.  
Yet than our Grace may be a firm Evidence, it is not fallible, by being thus changeable.  
Object. But he that gave it, I hope may take it away at his own pleasure: This the second Plea.  
Answ. I answer, that God's Executive power, as to take away that he hath given, is to be considered, either De Jure, or De Facto.  
1. If we consider it in matter of right, than the question is (and indeed it is the main question; for as it is concluded in matter of Right, it must also be yielded as touching Fact, in God that injures none.)  
The question is, whether God can justly take away that Grace, that he himself by the special operation of the spirit hath given. For the clering whereof, we must look upon this Right, as it 
De meritory incurrit iram Dei, licet non effect ve.  respecteth us, and God. First, then with respect to our unworthiness, or abuse of Grace, doubtless God, as he might have denied us, so he may most justly deprive us of it: But secondly, with respect unto himself, if we take it in a sober sense, he cannot; and that because of his already acceptation of his Son's merits, and his own voluntary Obligations for us.  
1. These outward gifts and mercies, are given as but Exhypothesi, we breaking the condition, as we have forfeited, so are we liable to give them up, at the owner's pleasure and demand. But God hath engaged himself, never totally to take away Grace, and therefore lawfully without breach of Bond, cannot do it.  
Now this Engagement is Real, and Virtual.  
1. God hath properly Engaged himself in Bargain with Christ, not to recall the gift of Grace from his, Christ loved us, and gave himself for us, that he might Redeem us from our vain conversation, to be a holy People, even with the price of his life and blood: God accepted, Justice is satisfied, by his stripes we are healed, the bargain ended; it was then, 
Isai. 53.  as we may read, concluded; That by this knowledge, or by the acknowledgement of himself, he should justify many: Now the price being tendered and received, the property of the goods is altered. Can God in Justice now, (for Justice is satisfied) reclaim our Grace, ours not only by gift, but purchase also? 
1 Tim. 2. 6. Heb. 3. 6.  Christ is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ransom, and the Mediator of that bargain of Grace also, even to see it performed and kept.  
Secondly, as God properly Engaged 
Jer. 32. 40.  by bargain, not to take away Grace, so by Promise also. Hath not God promised, 
Deut. 26. 18.  and most solemnly Covenanted, That he will put his fear into our hearts? and to what end and effect? Even that we should be kept thereby, from falling away, that we shall not departed from him: For the gifts of God are without repentance, yea, let this add to our great comfort, That he will not only 
Isai. 42. 3.  not break the bruised Reed, not only not quench the smoking flax, but bring forth Judgement into Victory: being confident of this very thing, That he 
Phil. 1. 6.  which hath begun a good work in us, will perform or finish it to the day of Jesus Christ; for shall not God be as good as his Word? Let God be True, and every man a liar.  
2. There is likewise a Virtual Engagement, whereby God is bound never to withdraw his Spirit and Grace from his; which is an addition of strength to the Engagement of Promise, to hold God to his Word. The Spirit and Grace is not only the token of God's love, but a Pledge to supply Christ's absence; and our security for our Beloved's return, Joh. 14. with 16. Our Seal whereby we are sealed, and made 
Ephes. 4. 10. Ephes. 2. 13. 14.  sure to the day of Redemption; yea, and the earnest of our Inheritance: Is not the man bound to stand to his bargain, that hath given Earnest? he must either have the one, or lose the other. Now think ye, is the precious Faith and Spirit of God so vile in God's eyes, that he will lose his Earnest? Is the Redemption of the Soul, that is precious; or that his Name, his merciful gracious Name, that is exalted above all his Word, so sleight or worthless in Divine thought, 
Gratia semel recepta, non potest am tti, respectu Patris. Jo. 10. 29. Filii, 1 Cor. 6. 7. Spiritus Sancti, Ephes. 1. 13. Weams.  that God will or can suffer the one or the other to fail or miscarry? Yea, He delighteth in mercy, and his mercy endureth for ever, and precious in the sight of the Lord is the death of his Saints; see here the heights and depths, etc. of Divine love and tenderness to his, for our Comfort and Joy: with these Obligations God hath tied his own hands, he can only give, not take away his Grace given; he can bless, and only bless and not curse us; so that it is but right and equity on his behalf, not to deprive us of that Grace and Holiness he hath once given us. Now certainly, if God cannot lawfully, he cannot at all take away Grace, 
1 Joh. 1. 9  if he cannot De Jure, he will not De Facto, who is Just and Faithful; Just, with relation to our Saviour's Purchase, 
Heb. 10. 23.  and Faithful, that hath Promised.  
To conclude, than Grace is no fallible Evidence upon this account, it is neither changeable in itself, nor yet with respect to God's disposal.  
But were it so, that our Grace were at the owner's disposal? what advantage yet is gained to this way of the Spirit by such a grant? Is not God's Spirit as much Gods own as our Grace? We read of our Light, our Grace; but seldom of any such or so clear an interest we have in the Spirit: is Grace, God's right, and not much rather the Spirit? Is Grace in God's Power, Will, Disposal, and the Spirit wholly in ours? cannot God suck in his own Breath, as easily as to blot or put out our Life? hath not God the same, (if not more immediate) Power, over the Cause as effect? Yet this is the way wherein we must walk to meet and close with the Spirits coming.  
Object. But it might be further added, that though Grace cannot totally, yet may it 
Not quoad habitum, yet quoad gradum.  surely so far perish, as not to be decernable, and so not evidential.  
Answ. Suppose we grant, yet what weight will it add to the scale in hand: The question is not whether there may not be some Cases experienced, wherein Grace cannot evidence, but whether Grace is not able and apt in itself to Evidence, or whether it be not lawful to reflect upon our Grace, to clear our Evidence for Heaven.  
2. For further satisfaction, let us a little weigh this case, in the balance of Experience; and we shall find that as there is a twofold desertion, namely, of Grace and Comfort, so these seldom or never fall in together to the same person; for where we find an Ebb of Grace, we usually find a Flood of Confidence; and we many times see Streams of Grace flowing from the wounded bleeding Conscience.  
The Spirit is called Fire, and it doth many times give much heat and little light; when it hath denied to bring with it the Light of God's Countenance, yet it hath been as a Refiners fire, to purge the Soul to burn up its lust, and to take away dross and Tinn.  
So that very many, even while they do miserably labour under such sad desertions of Comfort, they are zealously affected to the glory of God, the benefits of Christ, the comforts of the Spirit, and do even hunger and thirst after Righteousness: But to apply, If the desertion be of Comfort, as is most agreeable to the Case in hand, I conclude, that all sincerity and fear of God is never so fare gone, even under the greatest desertion of Comfort, as not to be discernible even by the Soul itself that suffers, if Enlightened, assisted by the Spirit, the Comforter: do not all the expressions of Spirits so labouring experience so much, and testify for them to all the hearers, their fear to offend their prising of Christ, & c?  
But admit the desertion be of Grace, as it is sad to think how far even those that are truly in Christ, may fall; so is it as hard to imagine, how a person while under the state of Apostasy, should ever have so serious a selfreflection, as to have any occasion to make use of his Evidences; 'tis all one to him, while he lies in this state, whether they be clear or blurred.  
Object. But suppose him new enlightened, newly convicted; then he will have need of Evidences, and find none.  
Answ. As such light brings Conviction with it, so such Conviction brings light with it; I mean, matter of Evidence and comfort: For if a man be so far humbled as to question his condition, and to bring himself to Trial, and so to Conviction; this is undoubtedly a good, visible, decernable mark in the light of the Spirit, even of the true enjoyment of God.  
So that we see it nothing avails either to our Case, or indeed to any purpose, to Object, that Grace may not be visible, and so not evidential.  
But let us observe two things by the by.  
1. That the Change with respect to Comfort, is not in our Grace, but in the Spirits presence or absence.  
2. The Spirit itself, we find thus far changeable, My God, my God, why hast thou forsaken me?  
Then what advantage hath this way of the Spirit against Qualifications by this discourse?  

The second Argument.  
The second Argument against Qualifications, is found in page 23. line 26. It is an abuse of the Gift, Viz. Qualifications, and an affront put upon the Giver, Viz. God; to make the Gift and Evidence of the true enjoyment of God.  
This Argument is so absurd and senseless, that I shall only call Earth, Earth; Sense and Nature to bear witness against it: Such an instinct we find in all tameable beasts, even by the Gift, to acknowledge the grace and favour of the Giver: Doth not Nature teach you, etc. That herein hath God commended his love, that while yet sinners, Christ died for us? Must not we now observe, and acknowledge his love herein? If we endeavour thereby to know the Love of God that passeth knowledge, is this an abuse of the Gift, an affront put upon the Giver; to conclude, acknowledge, bless, and admire his Grace and Favour for Gifts, and Mercies, Earthy, yea Heavenly; the Graces of his Spirit, the Image of his Son, the Earnest and Seal of our own Inheritance, the proper End, yea, and appointed End of all God's Mercies, Especial, Spiritual, and to his Saints, That we might be to the prais of the Glory of his Grace? Ephes. 1. 6.   

The third Argument.  
Object. The third and most frequent Argument, against the Evidence of Qualification, is, That nothing can be a sure Evidence, that may be true or false, but our Qualifications, may be true or false.  
Answ. The second Proposition we deny, Qualifications in the Sense we speak of may not always be true or false; but the words true or false, may be Ambiguous. For,  
1. Qualifications may be said to be true or false: 1. With respect to the Cause and Principle, as Effects.  
2. With relation to their End, as means, because,  
3. They may be true or false with regard to our knowledge: Now according to the first Interpretation, gracious qualities cannot be false; and therefore not either true or false: for they are true effects of the Spirit of Truth; and if that be his Sense, his Argument is guilty of contradictory qualities, he before having frequently granted them all, to be truly wrought by the special operation of the Spirit, and still denying them as to be Evidences of the true Enjoyment of God, Page 22. line 22. Page 21. line 14. But if we conceive true or false in the later Constructions, namely, by our ignorance of the Truth thereof, they may be false means, with respect to this End, Viz. The Evidence of the true Enjoyment of God.  
I answer, that as I have already, so hereafter in their place shall more clearly free them from this Roman scruple, from being false, (i. e.) fallible Evidences of the true Enjoyment of God.  
Object. If it be Objected, that wicked men and Hypocrites, have the same qualifications, it is a needless thing: For,  
Answ. Such men have the Spirit as much, and more truly than Grace, as it works upon such men's hearts, with its common Effects and motions. If this then hinders our infallible Judgement of the Truth of Grace, how will ye judge of the Truth of your Spirit.  
Object. It is as little worth to affirm, that Hypocrites may think their Grace to be true, as well as the Godly. For,  
Answ. Truth being seated in the understanding, hath its answerable light: and it doth not hinder the Godly man's assurance of the truth of his Grace, because wicked men flatter and deceive themselves with a falls opinion of theirs, not so; because the Madman thinks he is a sober man, cannot the man that is sober indeed be assured thereof? The Child accounts his Counter gold, and so is mistaken, therefore cannot the Father know his Gold to be Gold. Men in the dark may err, and no wonder; but the Candle of David is Enlightened: the Disciples of Christ have a light within them; a light that manifests evil from good, truth from Error, even that Anointing that teacheth them all things.  
But to conclude, a wicked man may as well, and more easily mistake in his judgement of his Spirit, if Judge thereof, and not by its effects, then of his Grace; this being more visible, descernable, as corporal; the other more subtle and indescernable, as Spiritual.   

The fourth and last Argument.  
Object. The last Objection against Qualifications, lies in experience: the Abettors of this way, have found by experience, that such Evidences as these, are as a rotten wall to those that trust and lean thereon.  
Answ. It is most clear, they lean too much upon their own fancied Experience: But I shall only put their Experiences in one scale, and the many thousand Counter Experiences of Holy men of all Ages, that have abundantly testified for such Qualifications, as bearing invincible Truth of Evidence in the other scale: leaving them to be poised by indifferent Judgements.  
Yea, are not many Experiences of this very kind, left recorded in Scripture on purpose, for our clear instruction, and strong consolation in this Case? and that not only in the old, but new Testament also, even of such as had attained Gospel perfection? Our Pattern, Christ Jesus, takes great boldness to himself in Prayer to Heaven, that he had glorified his Father's Name; and if you ask Holy Paul's advice and experience in this kind, you may hear his answer, 2 Cor. 1. 12. This is our rejoicing, even the Testimony of our Conscience, that in simplicity, and Godly sincerity, we have our Conversation in the world. Yet than we may affirm what this Error denies, that Qualifications wrought by the Spirit, are good and sure Evidences of our enjoyment of God.   

Arguments to prove the Affirmative, that Qualifications may be used as Evidences.  
Having pulled down, and laid Error desolate, we shall now attempt to build up Truth, and render it strong and glorious, upon the Grounds following. Arg. 1 The first Argument is taken from that of S. Peter, 2 Ephes. 1. 10. where the Apostle doth exhort us, To give all diligence, to make our Calling and Election sure: now how shall we make our Election sure, but by our Calling? for we are called according to his purpose, Rom. 8. 28. And how shall we make 
Vers. 5.  our Calling sure, but by the work of Calling, and the effects thereof, but by adding unto Faith, Virtue, etc. Now if ye do these things, you shall never fall; do you fear your falling away? is this your desire to make your Calling and Election sure? This is the way, add to Faith, Virtue, etc. and if you do these things, you shall never fall, etc.  
Arg. 2 You must give us leave to make use of our Reason, Whom God hath joined together, let no man put asunder; the Spirit of God, and our Reason: these two make up a truly enlightened and reform judgement, a sound mind. Then,  
1. While the Scripture hath plainly laid down this Proposition, He that beleiveth, shall be saved: If I can assume I believe; why may not blood be my witness, and my Faith a blessed Evidence of salvation to me?  
2. If the Word of God witnesseth the deceitfulness of our heart, in being apt to persuade us, that we believe, when our Faith is dead: doth not the Law of Reason, as well as of Scripture, command, Examine yourselves whether you be in the Faith, prove your own selves, But how? Therefore,  
3. While the Scripture declares, that Faith works by love, purifieth the heart, etc. As it thus affords a Rule for trial, so by measuring ourselves by this Rule, if we can truly find, That we are such as love God, Christ, our Brethren, our Enemies, etc. and that our hearts are 
1 Joh. 2. 3. cap. 3. 19 21. Ver. 14. cap. 2. 3.  purifying in the Refiners fire; doth it not encourage, yea command to conclude, That we are passed from Death, to Life, because we love, etc. And to strengthen in our Souls that blessed hope, while we purify ourselves as he is pure: and so for any other true Grace.  
I close up this, with that invincible Scripture, that hath already been hinted, and if truly weighed, might end this Controversy, 2 Cor. 13. 5. Examine yourselves whether you be in the Faith, prove your own selves, know ye not even your own selves, that Jesus Christ is in you, unless you be Reprobates, (i. e.) unapproved; whence, 1. the ordinary rule for the trial of our Faith, of which it is a shame for Professors to be ignorant, is the being of Christ in the Soul.  
2. The ordinary way for Professors to find 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 judging of God's 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 Workman, to make more work than needs, why may not he make use of the Reason of man, so easy, 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 find the first footsteps of God, for the Evidence of sin, in our first Parents, trod in such a path, God comes towards them, to find out, and convince them of their sin and Rebellion in eating, etc. How? By a reasonable expostulation. And hath the Spirit of Christ any other way then this, according to the Gospel? The Truth is my witness, the Spirit at his coming, (this glorious dispensation of the Spirit) shall convince the World of sin, John 16. 8. the Spirit may discover sin long enough, and I never see it; unless it be with the eye of Reason, and show me Grace long enough, and I never be comforted; unless I see it with the same eye: He shows us the things of Christ, but must not we see them too, 
John 16. 14.  else how shall we glorify him?  
God may accuse, but he cannot convince us of sin, without the enlightening of our own Reason; and therefore that his ancient People might be convinced of their sin, 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, until they be fully convinced of their sin, by most clear 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 Eternal Dungeon, Matth. 25. 45. etc.  
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 enlightened by Christ at that day, know it, before they enter into his Kingdom, 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 enlightened is the eye whereby we apprehend the terror of Hell, Law, Justice, etc. with the glory of Heaven, Grace, and Happiness, and are changed in our thoughts and ways; and surely also whereby we apprehend the same Objects, and ourselves 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 inferior Orbs 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 darkened, it walks in darkness and seethe no light, the heart is blinded: but if this Candle be enlightened by the Spirit of God, it is subservient, not only 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 mind, 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 believing in him. Now, that God might work up the Souls of sinners to believe and be saved, he hath ordained a Ministry, hath put into its hand, a word of Reconciliation, to show them the necessity and worth of a Saviour, by convincing them of Sin and Righteousness, offering them a Saviour, and Life, and Heaven with him, will they but believe; beseeching in Christ's 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 God's Power, his 
Psal, 110.  People might be a willing People: as we will not believe, so we cannot be assured, but by Reason, they are both Acts of the same Faith: And now what should privilege the reflex Act of Faith, more than its direct, from being beholding to Reason; I know not: The Scriptures say, He that believeth, shall be saved, my reason being enlightened, enabled to see the truth and stableness of the Proposition, is effectually persuaded to close with this offer, and to believe. But now I believe, cannot the same faculty of reason, enlightened and assisted by the same Spirit, reflect Consolation herefrom, He that believes 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 persuasion of the truth of the Gospel caused me to believe, may upon the assurance of the truth of my Faith, together with the view of the Glory of Salvation, cause me to rejoice? because I did not doubt, But he that beleiveth, shall be saved; therefore I believed: so for that I am assured I believe, I am assured of salvation, and therefore am at rest. What more need 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 habit, when attained, to act Faith of Evidence, is far more easy for beleivers, then for such as do not yet believe, to act Faith of Adherence: It seems most strange that the Spirit should choose to work a Miracle where is least need, and work no Miracle, where most; should make use of means or instruments for the creating of Faith, and yet afterwards work comfort in the same soul, immediately, miraculously. Faith of Adherence is a Creation, and giving life: Faith of Evidence is only the motion of that life given. For the first, the Spirit must enlighten; for the last, he need only snuff this Candle of the Lord in Man. The work of assurance is half wrought, by, and in the Faith of Adherence, the Soul hath received the prime efficient of it, Viz. The Spirit: Secondly the Principle, or second efficient, Faith: together, thirdly, with the matter of comfort, Viz. Justification, and a right to Heaven. There wants nothing for the Soul to be assured of this, but the work of his Faith through reason of his Qualification, showed to the Soul in the light of the Spirit. Now how fitly doth enlightened Reason, and this habit of Faith, offer themselves for this blessed work, Assurance? God hath put an inclination in Reason and Faith, towards this work, and shall Potentiality never come to act? Shall a Miracle be rather wrought to act their proper work without them? No assuredly, God will not spend his own Omnipotency in such Cases as this, who as he maketh nothing in vain, so he doth not delight to work a Miracle for that, that is more easily 
Weames.  done in an ordinary way.  
The Holy Ghost doth make an Exercise of our Reason, about our Qualifications, in the humbling of our Souls, with Godly sorrow, then why not also for heavenly Joy? Why may not the Spirit, as the Spirit of Adoption, as well as a Spirit of Bondage work mediately, through Qualifications? There can be no Godly sorrow, but it aims at Sin, is conversant about sin; and can there be any Godly solace, that springs not from Grace? As reason exercised about sin, causeth sorrow: doth not Reason exercised about Grace, work out comfort? Let the rule of Contraries judge betwixt us: It is the same that ascends, and the same that descends: the same Spirit that humbles and exalts, the change is not in the efficient, but the matter or object, Sin and Grace: But is there not the same reason for our exaltation and comfort from gracious, as for our dejection from sinful Qualities? Have I not as much cause to rejoice at my recovery, as to sorrow and grieve at my decay or delay in sickness? Why should not the Spirit discover our Grace for matter of rejoicing, that discovers our sin for cause of sorrow?  
But all Reason and Scripture will affirm, that that is no godly sorrow, Evangelicall repentance, that is not the fruit of conviction of sin: That sorrow, is again 
2 Cor. 7. 8. with 13.  to be sorrowed for, and that repentance to be repent of, that with its watery eyes looks not at sin, whose tears fall not down on sin. (For, for what must I grieve? surely for something: and for what must I grieve with Gospel-sorrow? surely for sin:) so consequently, Is not Joy infidelious, and also ridiculous that comes not from Reason, and as exercised on Grace: laughter is the immediate Affection of the reasonable Soul.  
The Holy Ghost doth exercise our Reason about our Qualifications in our Petition; then why not in our praise and rejoicing also? they are both parts of the same duty; and both affect the same matter. I pray for that, for which when obtained, I am bound to give praise: and I praise and give thanks for that, which is unto me the return of Prayer. Now most Evident it is, that 
Col. 1. 9, 10, 11. Heb. 4. 16.  I must pray for Grace, and that under the sense of the want of Grace, I must address myself unto the Throne of Grace, to find Grace to help in time of need: Therefore, I may and must rejoice in God, as I reveiw that Grace, the return of my Prayer derived into me from my Head Christ: as the Spirit of Prayer doth make use of my reason, to see and express my want of Grace, and so teach me to pray: so the Spirit of Praise, doth make use of my reason, to reflect from Grace obtained, my thanks unto, and my Joy in God, and so is my Comforter.  
Lastly, the Holy Ghost by reasoning from our Qualifications, doth Evidence to us our right and interest in the Supper of the Lord: then why not also by the same means, our right and interest in Heaven and Happiness? If hereby we come to know our propriety and interest in the flesh and blood of Jesus Christ Sacramental, why not hereby also our right and benefit in the flesh and blood of Christ real? and consequently, in the fovour of Heaven?  
The consequence is clear, for we must put on the wedding Garment, we must know ourselves to be the friends of the Master of the Feast, before we may enter and venture to his Feast. Now what is the matter of our Spiritual Joy? yea, what the Helen we so much strive for, but even this, The Knowledge, or Evidence of these conditions, Viz. our Union with Christ, our interest in Heaven, etc. So that we must know our interest in Heaven, in order to the knowledge of our interest in the Sacrament, or in our preparing for it.  
But the Argument is proved from 1 Cor. 11. 28, 29. Let a man examine himself, and so let him eat, etc. Wherefore examine? That he may eat, etc. of what examine? Whether he be worthy, (i. e.) fitly qualified for this Supper; (i. e.) whether he have an interest in the Master of the Feast: but whereby must he know this? By searching, trying and examining himself, by exerciseing his reason about his Qualifications, Viz. Whether he can come in Faith, Love, etc. But can this Examination prove a means effectual for this end? Yes verily, ordained of God for that very purpose, Let a man examine himself: and by the Holy Ghost supposed effectual, and so let him eat, having found himself worthily qualified for it, by a sober, due and rational examination of himself, so let him eat.  
Then examine yourselves in the like manner, Whether you be in the Faith, or no? and if by the Evidence of your own Examination of yourselves, impartially exercised by your reason enlightened by the Spirit of God, you can truly conclude you believe; Fear not, but rejoice in the light of this Evidence, with Joy unspeakable, and full of Glory in believing, giving thanks unto the Father, that hath made you meet, not only to be partakers of the Supper of the Lord, 
Col. 1. 12, 13.  but of the inheritance of the Saints in Light.  
Thus we have at length ended, as we hope, this Controversy; for, the fruit of Righteousness is Peace, and the effect thereof assurance for ever, Isa. 32. 17. 18. 
Cautions about Qualifications.   
But before we conclude this Chapter, we shall subjoin these necessary cautious, as a Qualification to Qualifications.  
" First, let the Reader take a special difference (in order to the deciding of the present question) betwixt Assurance, and Comfort. For as assurance is the effect of Righteousness, so Joy and Comfort are effects of Assurance, and as they are divers in themselves, so are they differently obtained by us: Even as the Habit, and the Act of the Habit. For when I would confirm my Brother in a (by him doubted) Truth, as I fetch all the Arguments from Scripture, and Reason, to prove it to him; even so must I deal with my doubting Conscience, to bring it unto an assured knowledge of the truth of my State of Grace, and Title to Heaven. This, as the obtaining of a Habit, requires some time, with a serious deliberate Exercise of Reason: but as when we have gotten a habit, there is nothing more ready, and easy, then to Act therefrom; so Spiritual Comfort is the most proper and immediate Effluvium, and effect of Assurance obtained. Though we come very hardly to the assured knowledge of our state of Grace, yet we pass most easily from that assured knowledge, etc. to joy unspeakable; as the reflection of the Sun doth naturally recoil, by, or from its direct Act: so that as it is necessary, that there be some glance from the Exercise of believing reason upon Pardon, Grace, God, Heaven, etc. (For every Passion, must have its Object) for the begetting of Spiritual Joy from Assurance; so doth it immediately, and upon a sudden flash, take life from thence: (as when a Candle is lighted, light immediately springs all over the house;) yet this Joy is most real, solid and substantial.  
" Secondly, it is not at all required, (especially) from such as are already persuaded to Assurance upon good grounds, that every Act of their Spiritual Joy, should be the issue of their immediate Conception of Grace; as if a Christian might never take Spiritual Comfort to himself, but as from the reflection of reason upon his Graces. We many times rejoice in our God and Saviour, and by Faith, (that is the substance of things hoped for) even bathe our Souls in those rivers of pleasure, etc. and that from Assurance already made, and not now questioned; the Spirit of God doth assure us by showing us our own things, and thus giving us matter of Joy, doth comfort us mediately: but he doth also show us the things of Christ, and 
John 16.  thus is more immediately and properly our Comforter: for we have received the Spirit of God, that makes us know the things that are freely given to us of God. To conclude, as when I have sufficiently proved my Doctrine, it would be but a needless perplexity and folly, to turn back for the renewing of the proof of my Doctrine, for every Use that I make thereof; so for a Saint upon every occasion of Spiritual rejoicing, to go so far about, as to the trial of the grounds of Assurance, as it would be a sign of over much suspicion and infidelity; so a gross (in that an ungrateful) abuse of Assurance.  
" Lastly, our reason most diligently exercised even upon the best of our Qualifications, can give us but a dark, indistinct, and uncertain Evidence: without the light and help of the Spirit of God; as our eyes cannot give us an exact distinct knowledge of colours (without the light of the Sun) by a candle: Now the understanding of a man, is the Candle of the Lord, Prov. 20. 27.    

CHAP. IU. Of the immediate witness of the Spirit.  
HAving done my Endeavour, assisted I hope by the Spirit of God, for the clearing of our Evidences; we now proceed to lay hold on the other branch springing from the same root, which hath been before delivered in these words, Viz. The Spirit of God doth manifest 
Error.  his Presence to the Soul, by his own immediate light.  
Arg. 1 The first Reason that endeavours the maintenance of this, and is every where hinted by the disturber of the false rests, is the Spirits sufficiency to discover himself immediately to us.  
Answ. But he ought to know, that from a sufficiency to an efficiency, is no good arguing; the death of that person that was God as well as Man, being infinitely meritorious, then how falls it out that all Men, yea, and Devils themselves, are not saved?  
2. From the power, to the Act, gives no good Argument; because the power of God is sufficiently able to destroy the World, and all therein; therefore will he, must he do it? Can the spirit discover himself to the Soul immediately? that therefore he will use no means in this work, is a pure non sequitur; yet this Assertion is built, especially when illustrated with that that follows, Viz.  
Arg. 2 The Spirit is a Sun, Page 60. line 17. Now the Sun doth manifest itself unto the World in its own Light; therefore the Spirit in like manner to our hearts.  
Answ. It is said, that Christ shall come as a thief, etc. therefore as a thief comes to do that that is sinful, must Christ also? Such it the absurdity of the precedent Argument, for comparisons run not on four feet.  
2. But secondly, this comparison holds at least thus far:  
First, the Sun doth manifest itself in its own Light, so doth the Spirit: again, the Sun doth convey his Light, whereby we see other Objects and himself through a Medium. Viz. the Air; so the spirit through our Graces: Moreover, the Sun requires an Eye of Sense in us, whereby we must see, and use his light, etc. so the Spirit an Eye of Reason.  
Lastly, we feel, as some will have it, the heat and comfort of the Sun by reflection only; and thus by reflection we grant, we have the sweet and comfort of this our Spiritual Sun, the Holy Ghost.  
3. But thirdly, the Sun and the Spirit must in somewhat be unlike, else not alike, and this indeed may be received for full solution: The Sun is a necessary, but the Spirit is a free Agent; the Sun must shine and show itself, but the Spirit blows where it listeth: therefore some have it, and some have it not; and others have it, and know it not: while the Sun must always, and always one way discover himself; the Spirit is not bound by this means, nor yet by that, much less immediately, to show himself to us.  
Arg. 3 It hath been objected to me in discourse, By one, whom I judge both very knowing and Godly, that Christ is our Husband, and that therefore it should seem more answerable to that relation to tell us, he loves us, with his own mouth, and immediately, then to leave his Spouse, to construe his love from his tokens only.  
Answ. For satisfaction hereunto, I answer,  
Suppose we, that Christ is our Husband, and that therefore it seems more fit, that he himself declare his Love to us immediately; What is it that must Judge of this meetness? our Fancy, or Faith? We have most plainly made it appear, out of the Scripture I suppose, Christ's Will and Way is to make use of his effects in giving us assurance of his favour, or presence, we must as well acknowledge Christ to be our Lord, as challenge him to be our Husband, as his way is best in it self, so let it seem to us; For who art thou that repliest against God? what is this less, than a resistance of the Spirit with Carnal reason, and our vain imagination, while we pretend and plead for him?  
Yet further consider, and whether of the two gives most satisfaction to the Wife, or best assurance of her Husband's love; the expression thereof by mouth and words, or its signal Testimony by life and actions, Judge ye.  
Moreover, we ought to observe, that our Saviour is not so properly our Husband here, while we are but espoused or betrothed to him; there is a day appointed, which is not yet come, for the Marriage of the Lamb (and if we may speak, Humano more, or after the manner and custom, and practice of Men) for a Lover to assure his Beloved of his heart, affection, by the Special motions and effects thereof, is not more strange than common; especially, if we commend this course and practice by these three considerable ingredients, 1. Our beloved is at a distance of place and absent from us: Secondly, there are others plead interest in him, and such as are inconsistent with ours.  
Lastly, we are too apt to delude ourselves, and to be deluded in this Case; Affection is blind, and our hearts are deceitful, and that above measure.  
But lastly, were it acknowledged by all to be the most reasonable way among creatures of one nature and language, to make their love known by word of mouth, whil this bears Analogy to Christ & the soul, there is I conceive much difference: for as a man, and one that knows but in part, according to my measure, I must thus (yet humbly) Judge; that Christ, I mean not with regard to his power, as absolute, but as limited by his revealed Will in condescension to our reason and shallow capacity, Christ cannot acquaint himself to the soul of man, in such an immediate way and manner as is now discoursed: and first, not in his Person by reason of distance of place.  
Secondly, not in his spirit, because of distance in natures: to me, and yet I humbly submit to higher apprehensions, yet to me this seems defended by the hand of sound and upright reason: the presence of Christ in his Spirit is of too subtle and spiritual a nature to fall under, or any way to bediscerned by such gross 
This is largely discussed in Chap. 18.  and carnal Creatures, as the Sons of men, but by and through a medium, I mean, its effects, is any thing that comes under the name of Spirit immediately, or in itself decernable to us? Let us bethink ourselves with what Eye do we see Spirits? Is it not the Eye of Reason, which always Judgeth of their presence by Effects? Can the wisest man tell me, What Man, or Beast, or Tree, is alive, hath its formal Spirit in it, but by the effects, or motions of it? Now the Spirit of the Lord, is that pure Spirit, infinitely far more pure Spirit: the very name of spirit being gross and carnal, with respect thereto: how shall we then judge of that immediately? A man need not indeed to argue his life to himself by its motion, etc. For he knoweth he is alive by the first light and instinct of nature in himself: So would we conceive that the Spirit of Christ, did properly inform us, and was part of our Essence; we might know it to be in us in a way more immediate; but this is the grossest absurdity imaginable: Till then let us follow the Dictate of reformed Reason, and hear our Saviour speaking his love by his Actions, and revealing his Presence by his Effects: whose spirit is therefore compared to Wind, by his Word, that blows where it listeth, and no man knoweth whence it comes, nor whither it goes, whose presence is knowable only by its Effects upon us; even so is every one that is borne of the Spirit, which is only perceivable by us, as it makes a disturbance in the Natural Man; as it breathes into us Spiritual Life, as it sweetly blows upon the Spices, Graces of our Souls; and moves us daily forward towards the blessed Haven, Heaven: Such gracious Effects, and Operations in us.  

The Truth Confirmed.  
But so much may serve for the weakening of the Error, now a few things may be added for the further clearing of the Contrary Truth; namely, that though the spirit doth only, yet doth it not alone, at least ordinarily, much less of necessity, Evidence itself, or testify our true enjoyment of God. For there are three that bear witness on Earth; the Spirit, and the Water, and the Blood, 1 Joh. 5. 8. and these three agree in one, (i. e.) in one end, the enjoyment of God; Vers. 10. With our right and interest in eternal Life, Vers. 11. And as they agree in their end, so in themselves, as the means, or testimony: the Spirit doth witness to the pureness of the Water, the truth of our Sanctification: and in the Water, we see the efficacy of the blood, for our Regeneration; Generatio fit per Sanguinem, per aquam ablutio.  
Indeed the Spirit doth witness, eminently, 
Zanch.  and efficiently, but Water and Blood, materially, and our Spirit and Reason instrumentally. So the Spirit witnesseth with our spirits, through or by our graces and qualifications, that we are the Children of God, Rom. 8. 16. As the spirit of God is derived into us, through the sacred Ordinances, so is it discovered in us by its holy effects; therefore is it thus plainly said, to witness with our spirits, etc. in this 8. of the Romans, which Chapter, read with impartial and due observation (it is so abundantly full for the present purpose) is doubtless sufficient to end the controversy betwixt us.  
The case resolved there, seems very near the case in hand, Viz. How we shall know whether we be in a state of life or death, Verse. 13. The Efficient is God's spirit; the Instrument, ours, Verse 16. and the Medium or matter of the argument, Viz. The rules laid down for the trial of the case, such as follow; if ye live after the flesh, ye shall die; well, but if ye through the spirit, do mortify the deeds of the flesh, ye shall live, Verse. 9, 10. The second Argument in order hereunto, is, Our having the spirit of Christ, from the effect to the cause; if we do mortify the deeds of the flesh, it is through the spirit, we have the Spirit: and if we have the spirit we live, therefore the spirit is a spirit of life, and, as it makes us free from the Law of sin and (consequently) death, v. 2. This Argument is expressly contained, v. 9 Now if any man have not the spirit of Christ he is none of his. But this seems to infer another Argument, as subordinate to the main Conclusion taken from the spirit, not only as a Cause, but as a necessary effect, consequent, sign, adjunct, or companion of Christ's interest in us, or relation to us; he that hath not the spirit is none of Christ's: but he that hath, it then, is his, his Disciple, his member, his Brother, etc. 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, etc. 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 choicest effect of the Father's love, and our Saviour's 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, Christ's interest in us; then thus; those that are led by the spirit of Christ are his, and those that are Christ's; (i.) his Members, Brethren, are (by adoption) the sons of God, and then it is most clear, that if sons, than heirs, coheirs 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 man's spirit, according to God's Word, examining his condition, doth either acquit or condemn, if this speak peace, viz. that he is a child of God, and an heir of Heaven, this is the testimony and answer of a man's own spirit; but to make this our testimony clear, and demonstrative, sure, and infallible, the spirit itself beareth witness with our spirit, etc. not only together with, as two divers Witnesses of the same truth, but with (i) nor yet only 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 persuade us of our sonship to God, but the Spirit of Adoption; yet the spirit persuadeth us as rational Creatures, viz. as we have heard, by enabling us to reason our relation to God, by Christ's 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 mortify the deeds of the spirit, ye shall live: therefore Examine yourselves, 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 yourselves, 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, etc.    

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 engage 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 joint 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 styled 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 only, 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 Socinianism; 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 Errors as these, have been conjuring up.  
Yet how great a wonder it is, that such grossness of darkness should call itself light, and that to the face of the Sun itself, 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 doubtful dispute; yea doubtless, the mention of such Errors 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 Errors, viz. That the Person of Christ is but a type of the spirit, (a dispensation 
Error.  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 Abettors of this Error 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 Christ's Person, it chief meant the Office of his Preisthood, is dissolved, is dissolved to Paul, though I have known Christ after the flesh, and 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 Christ's mediation in his person; therefore henceforth know I Christ so no more; thus are both these Errors 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 yourself good Paul, how in 1 Cor. 2. 2. how solemnly you determined there to know nothing else but Jesus Christ, and him crucified, etc. But let us reserve one ear unprejudiced, to hear Paul's Answer: Me thinks I hear him apologise 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 myself 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 Sceptics are fickle in opinion, I should judge myself 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, than the denying and dying to the knowledge and communion with Christ in his person, or Office of Mediatorship: will you read 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 controversy 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, misinterpretation; yet will ye read on, you shall therein be prevented, before you have time enough to fasten such a foolish conceit in your misunderstanding. 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 Paul's 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, etc. 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 will 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 Paul's knowing of men after the flesh here also. Paul then resolves, it should seem, according to this Error, not to know men in their persons as crucified, as Saviour's 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 read 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, Paul's 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 Messiah himself; but Paul resolves, though he have known Christ thus, after the flesh, yet would he know him so no more; this might satisfy.  
But there may be more found happily, if we will but a little consider the Context; for Paul (as is most easy 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 hurtful 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 only 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, etc. 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, Atonement, and Satisfaction? etc. Yea, we must be in him, though not satisfy ourselves with the hopes of our ingrafture, by the means of any kind 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 Errors; that we may see and abhor their loathsome monstrousness: Is Christ, the Truth itself, a Type? What then is Truth? Is our Rock a Shadow? What then can support us? Must we not believe in Christ, who then shall be saved? But Moses it seems must not enter Canaan; nay, nor 
* (i) Jesus  Joshua neither, this new Jerusalem. Dear Christians, Let him that loves not the Lord Jesus, be Anathema Maranatha. How venomous is the Breath that blasts the mouth from whence it issues? How ungrateful the effect that denies its Cause? Can that be the ingenuous selfdenying, Humble Spirit of Christ that defames his Person, and nullifies his Office? A bad Servant surely, that seeks to eclipse the glory of its Master; and he that denies the Son is Antichrist. O how needful and seasonable a Caution is that for us, viz. Try the spirits?  
But that we may wipe off, let us a little 
The Argument for this Error.  examine the usual gloss and colour which paints and sets off this Errors ugly and deformed face, viz. That every new dispensation dissolves the former: the spiritual dispensation must therefore put an end to the carnal, or fleshly dispensation of Christ; the coming of the Spirit (which now is) must drive away, and banish the Person, or the use of the Office of the Person of Christ.  
Answ. This is the aliquid nihil, that would fain be something, to mischief our Saviour, but how vainly and idly: for,  
1. Though the dispensation of the means may in part be dissolved, as the Figures and Types of the Law were, by the coming of a better and higher dispensation of means, viz. the Gospel. Yet the last end is still aimed at, and endeavoured by all, viz. the knowledge and honour of the glorious Trinity, among the sons of men, Matth. 28. 19 2. There is not any really distinct dispensation of the coming of the Son and holy Ghost into the World, no more then betwixt the coming of the knowledge of the Father and Son into the World: the Father was, though darkly known unto his Children, as appears in Malachy, If 
Mal. 1. 6.  I am your Father where is my honour? Before the coming of Christ into the World. But this knowledge, I suppose, of God as a Father in those days, was only by virtue of the promise of the Son. For how know we, how have we God as our Father, but by Adoption? And how have we this, viz. Adoption, but through the Son? So in like manner, before the great and markable descension of the Spirit, by our Saviour's ascension, there was some knowledge and faith of the Son of God, which came from the more ordinary presence of the Spirit among us, For flesh and blood did not reveal him to us. And as we 
Matth. 11. 27.  see not, know not the Father aright, but in the light, and by the help of the Son: None knowing the Father but the Son, and him to whom the Son shall reveal him. So the coming of the Spirit doth more clearly and excellently reveal them both; for thus, we receive the Spirit of Adoption, whereby we cry, Abba 
Rom. 8. john 16.  Father; which Spirit also takes off the things of Christ, showing them to us, and for this very purpose, That we might glorify him; as our Saviour can affirm, Father, I have glorified thy Name. So the glory of the Son, is not as the glory of Moses, that must be done away by any future glory, that excelleth the three Persons of the Godhead are not like the strong man and the stronger; as if the Spirit at his entrance, as the stronger man, should bind both the Father and Son hand and foot, and cast them out a doors. Though indeed they come gradually into the World, yet not successively; when the second comes, the first withdraws not, and with the last they all appear: that God may be all, even all in all, as Father, Saviour, Sanctifier, for acceptance, satisfaction, and application, in the Name of the Father, Son, and Holy Ghost.  
They are coequal, and co-honorable; one in essence, will, power, and in glory also; not like to such Lights, as eclipse and darken each other, but rather as Beams of the same Sun, or Lamps of an equal glory and lustre, whose Lights do sweetly interweave, incorporate, and every one gains by other. And to say no more in this case, the Blood and Spirit of Jesus Christ are like the natural moisture and heat in man; both mutual preservers of each other, and both most necessary for our Salvation: and the heat that eats out and consumes  natural moisture, that spirit that dries up the Blood (i) mediation of Christ, is false, preternatural, and Antichristian.  
But to come a little closer; Is Truth a Type? Christ is Truth, and that in distinction 
3. Joh. 14. 6. with 16. & 17.  to the Spirit, I am the Truth, and I will send the Comforter, my Spirit, the Spirit of Truth, etc. Now, nihil vero verius, nothing is truer than Truth; and as Christ therefore cannot be a Type, so we may believe the Truth.  
The dispensation of the Son, if so called, must last and continue even while the last days iast, Heb. 1. 1, 2. And glory shall be to God by the Church, in Christ Jesus throughout all generations, Ephes. 3. ult. And God shall continue to tender salvation and happiness in Christ unto the World, even after their new Jerusalem is built, until the last coming of Jesus Christ, and by the Spirit himself, For the Spirit and the Bride say, Come; 
Rev. 22. 17.  and let him that heareth say, Come; and let him that is athirst come; and whosoever will, let him take of the water of life freely. And he that testifieth these things, saith, Surely I come quickly; Amen, So come Lord Jesus. Rev. 22. 17. & 20. Further, though Christ must give up his Ministerial Kingdom to his Father, yet he shall most certainly retain the glory of a Saviour in his Mediatorship to the days of Eternity. We that are Christ's Sheep shall be set indeed at the right hand of God; but our Forerunner is there before us, who therefore shall be still nearer to God than we, and if we shall be at, yet he is upon God's right hand; and to which of us, yea, To which of his Angels shall he say at any time, Sat on my right hand, etc. Heb. 1. 13. Now doth not he sit betwixt us and God, to the end, that what we receive from God, we might receive through him? He is our Head, and shall be our Head for ever. And the glory of Heaven must first have its influence, and pass first from God, upon our Head, and thence flow down upon us, Even to the skirts of his Garments. And we shall most undoubtedly continue in the presence and favour of God in Heaven, until the day we are able to pay our own Debts to the utmost farthing (which will be even for ever and a day) in the virtue of the Merits and Mediation of him, that is the Mediator betwixt God and man, the man Christ Jesus. For 
* Psal. 75. 3.  He that bears up the Pillars of the Earth is the 
Rev. 2. 10. etc.  Atlas that upholds our Heaven also.  
But I am so well persuaded of the love of all Christians, both to their Saviour and themselves, that I am persuaded, I need not say more in the be half of this Truth, or against its Enemies: Will not every stone in the spiritual Temple threaten that hand that endeavours to remove the Cornerstone? And every one that bears the name of a Christian, abhor and detest that wicked Engine, that seeks to subvert the very foundation of Christianity? O let us fear and tremble, to think of laying other foundation, than what is laid by the wise Master Builder Jesus Christ, that Rock of Ages. I apply it not, but should an Angel from Heaven preach another Gospel, then that which consists 
Gal. 1. 8. with Acts 20. 21.  in repentance towards God, and faith towards our Lord Jesus Christ, let him be accursed, rather than believed.  
But let us sit down, and consider a little, and we shall hear the most absolutely necessary and immediate consequences and inferences of it, discover and cry aloud against the wickedness and danger of this way and Error; which I tremble to mention; for, 

1. It denies Christ's Priestly Office; for  
2. It denieth Christ's satisfaction to Divine Justice; therefore,  
3. It denieth our Adoption.  
4. It denieth our imputative Righteousness.  
5. It thus puts the soul upon immediate communion with God.  
6. It confoundeth faith and holiness, justification and sanctification.    
All these are not only immediately necessary inferences, from the former principles in themselves, but are all of them clearly hinted by the maintainers thereof, as he that runs may read. Now as these race out every Letter of our Gospel, so of our Names in the Book of Life also; for how shall we pay our Debts without a Surety? or appear before God without a Propitiation? or have communion with him without a Mediator? For can dry stubble embrace a consuming fire? and Who can dwell with everlasting burning? Are not those that walk in the way, we are discovering, even of all kind of Professors the most miserable? The Turk hath his Mahomet, and the Jew believes in his Messiah to come, but this strange Generation have cast off all notion of a Mediator, as if their hindrance, a moat in their eye, accounting it their perfection to stand alone; their only full happiness, to be taken up into the immediate enjoyment of God. O how doth this way smell of Antichrist, Popery, gross Socinianism: yea, it hath set one foot already upon the bank of Heathenism, and I fear it will not rest till it centre in Atheism. These men are gone beyond the Christian, Turk, or Jew, they are about to shake hands with Socrates and Plato: and it is much, very much, to be feared, that their end will be, to be drowned 
* The Ranters.  with some of their forerunners, in Aristotle's sea, and utterly lost in his 
* Ens entium.  universal being.  
O my most dear Saviour! who can choose but be zealously affected for him?  
When I seriously think upon that heavenly glory, that he was freely pleased to put off, for us: and in my sad Meditations, become a Spectator to that matchless, horrible, and most inhuman Tragedy, that naked Innocence acted, or suffered rather, upon the Stage of the World for our sakes, and sins. What contradiction of sinners, for sinners he endured? What curse, buffet, shames, pains, and death, even from a combination of sin, the World, Hell, and Heaven, he received, underwent; and for no other end in the world but that he must be a Sacrifice, Atonement, Mediator, Advocate, and Saviour, for us. And with an eye of faith behold him, maugre all, to have spoiled Principalities and Powers, and counting it his glory, to make a show of them openly, triumphing over them, as the Lord of Life, and the Captain of our Salvation, being made perfectly so by his Sufferings: even the Author of eternal salvation to all that obey him. Moreover, when as I consider all this as the Result, Issue, Act, and Decree of eternal Counsel: the most markable, pregnant testimony and token of the Father's everlasting love to the World, (most remarkable surely, that God should give his Son, most pregnant also, in that with him he should give us all things else) as the great Promise of the Law, blessed Gift of the Gospel, the whole sum and substance of divine Oracles, Gods whole and only revealed will; and to conclude, for the Application and efficacy whereof, the holy Ghost himself hath his only business, and that special Embassy and Errand from the Almighty God, and the Father, and Christ, to the sons of men.  
When I read with wondering eyes this sacred Story; and hear with trembling, and amazed ears the Tale this Error tells us, viz. That Christ is, notwithstanding all this, but a Type, a Shadow; that we must not believe in him, that there is no trusting to him, depending upon him for eternal happiness; that they have found out a nearer way and cut to Heaven, then by him, that is the Way; a Truth, for the Truth; opposing to Christ, the immediate enjoyment of God in the Spirit without him. I am (and I judge deservedly) at a stand what to think of the Abettors thereof. For (ah!) what a rude Affront and Contradiction is this to divine Wisdom, Counsel, Will, and Word at once? What an horrid contempt, and insufferable slighting of the Father's everlasting Grace and Love, so highly commended in him? Yea, what an ingrateful indignity, undervaluing, trampling under foot the Son of God, together with a most desperately wicked despite of the Spirit of Grace? And to conclude, by a direct refusing our own mercies thereby, a most bloody and cruel destroying and ruining, (miraculous Grace preventing us not) of our most precious and immortal Souls for ever: For of how much soever punishment shall he be thought worthy, that hath trodden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing, and hath done despite unto the Spirit of Grace. Heb. 10. 29. And to add a word more, the punishment of such, as it will be thus heavy and sore, so sure and swift also; sure and inevitable; for how shall we escape if we neglect so great salvation? 
Heb. 2. 3.  Swift and unexpected, for such as shall bring in damnable Heresies, even denying the Lord that bought them, bring 
2 Pet. 2. 1.  upon themselves swift destruction. But let this be my trust, support, and comfort, together with all those that wait for his appearing, that he▪ that is, the Lord Jesus Christ, which shall be revealed from 
2 Thess. 1. 8, 9, 10.  Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that obey not his Gospel; shall be glorified in his Saints, and admired by all us that believe; appearing able to save them to the uttermost, that come unto God by him, seeing he 
Heb. 7. 25.  ever loveth to make intercession for us.  
Wherefore also we pray always for you, (even you that yet oppose your 
2 Thess. 1. 11, 12.  selves) that our God would count you worthy of this calling, and fulfil all the good pleasure of his goodness, and the work of faith with power. That the Name of our Lord Jesus Christ may yet be glorified in you, and ye in him, according to the grace of our God, and the Lord Jesus Christ.   

CHAP. VI Of the Allegorical sense of Scripture.  
WE have hitherto been employed in the reconciliation of the Spirit to his Effects, and Cause: but now how great occasion of Endeavour have we put into our hands of making peace, betwixt the Spirit and his Word? Their unchangeable Spirit doth deny his own word, and opposeth the Scriptures, 

As, Absolute, and that both in the whole,  
As, Respective, to our use, and that both, in in many parts.    
First, than we find that this Error doth gainsay the Word of God in an absolute acception in these two particulars.  
1. That visible Scripture, or the Bible, is but a bare Allegory. Page 64. Page 65, ult.  
2. We are bound to believe no more of God's Word then the Spirit doth persuade and clear up to us.  
How much of Popery, Familisme, and Anti-scripturisme, are couched under these two Propositions, we may in a measure guests by the first hearing, and may further understand by the following Discourse hereof. But of them in order.  
For the first of these, that that lifteth an high hand to pull down the plain express and visible meaning of Scripture, to exalt an allegorical sense; I know no other seeming ground whereon it sets footing to do this feat, but one, and that is borrowed from the Scripture itself, (that it might be an Engine for its own subversion) and is, the word Mystery.  
Arg. Because we read many times of the Mystery of the Gospel, Mystery of the Kingdom, Mystery of Faith, Mystery of Godliness, etc. They gather, that in all that is written, or spoken, there is hidden Manna, a hidden Mystery. That the outward visible sense is not to be regarded, but their inward sense alone, their allegorical interpretation is the Word of God, the Scripture.  
Answ. This Argument is very much engaged, to the so frequently mentioned Author, who makes so very much of that little nothing in it. But I answer hereunto.  
First, because we read much of Mysteries in the Word, is therefore the Word all allegorical? Why then do you not take the word Mystery also in a mystical sense, and look for a mystery in the word Mystery?  
But let us more plainly seek a Revelation of the word Mystery. Now we as readily grant, as you can demand, that the whole Fabric and Frame of the Gospel is very mysterious, deep, and unsearchable, yet not allegorical. But that that makes the difference betwixt us, is the Papistical Equivocation of the word Mystery; this word is first made pregnant, and then is delivered of a double sense; though the Mystery, that is in the literal meaning, be only lawfully begotten, and that that is in the Allegorical, be Illegitimate. But since we are forced to be Midwife, for want of one of more skill, in this present exigency, we deliver into the World this Distinction. 

There is a Mystery of the 

Sense, 

Allegorical.  
Real.    
Subject,      
The first may be when we, dis-regarding the plain and open meaning of the words, seek and pick out a further mysterious interpretation of them. The later, namely, the Mystery of the Subject, the real Mystery, is when in the very opening of the plain intention and sense of the words, there is found contained, some wonderful, rare, deep, and mysterious matter in the same. And now how easily is it determined, that the Mysteries so frequently mentioned in the Gospel, are such as respect the Subject-matter of the Gospel, and not at all the visible and outward sense and phrase thereof; let any man that hath but the Spirit of the Gospel; yea, but the use of his Reason, judge.  
The Gospel is a Relation or Report of the most strong deep and unsearchable Truths of Heaven, concerning the recovery 
Acts 26. 21.  of miserable man out of the Kingdom of Darkness, into marvellous light, and from the power of Satan unto God, by Jesus Christ. Now when you have found this out once, assure yourselves, you have the Truth, look for no higher vain imagination, no other Mystery than this; which is the Mystery of the Gospel. O take heed as you prise your Souls and Heaven, of catching at any seeming, though seeming never so glorious, a Shadow of the Gospel; lest you with the Dog in the Fable, let slip away from you, and lose irrecoverably the substance thereof.  
When we read of the Mystery of the Kingdom, therefore let us take heed of mistaking it for the Mystery of the Sense, but of the Subject, the Mystery, (i) of the Kingdom: (i) the mysterious way of the Reign of the Gospel. Mysterious, because the Kingdom of Christ cometh, conquereth, ruleth, and governeth, so secretly, strangely, mysteriously; The Kingdom 
Luke 17. 20.  of God cometh not with observation. (i) with outward pomp and victory; which makes it so worthily called the Mystery of the Kingdom.  
Secondly, when we read of the Mystery of Godliness, we must not understand it, as if we were to look for an allegorical sense and meaning of Godliness! how weak and ridiculous is such a construction; and yet there is a Mystery, and Great is the Mystery of Godliness notwithstanding. Now what is this Mystery? Must we allegorise God manifested in the flesh, into Christ in the Spirit, to make this Mystery of Godliness? Yea, God in the Spirit is no Mystery at all, at least in comparison of the Mystery of God in flesh, this is a Mystery; though it be revealed in the plainest and easiest words and phrase, a Mystery still, and such a Mystery as is incomprehensible by the largest and deepest capacity of Reason; for without all controversy, great is the Mystery of Godliness; God manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, received up into Glory, 1 Tim. 3. 16.  
So to conclude, the Mystery of Faith is also to be revealed, & understood in like manner. Faith is mysterious two ways, Objectiuè, as Christ, the former Mystery, is the Object or Medium of Faith. Secondly, Effectiuè, its Effects are mysterious, deep, and unsearchable by humane Reason: as it unites with Christ, justifies, adopteth, regenerateth, 
* 1 Tim. 3. 8, 9  sanctifieth, saveth. Thus plainly, there is a mystery in Faith: And that far greater, than ever can be found in any other allegorical faith imaginable.  
But what colour or gloss can they possibly have for their allegorically interpreted resurrection, day of judgement, matters of such high import & concernment▪ I say no more, but I will avouch and testify, they had as good in plain English to deny them both. What hindereth, yet, poor Souls, but you may, if God suffer you, see your fallacy, surely you need not go beyond the material, real Gospel of Christ, for one allegorical, if this be all you seek, to wit, a mystery. What part of the Gospel of Christ is not deep and mystical, which the Prophets of old counted worthy their inquiry and diligent search, and which the intelligent Angels themselves desire to look into. 1. Pet: 1. 10, 11, 12.  
But in setting myself for the defence or the Gospel that is so mightily struck at by this particular: I shall bring some few Arguments for the subversion of this allegorical way of interpreting the same.  
First, Then since that the immediate end and undertaking of the Gospel, is for the advancement of Christ, both in his Flesh and Spirit together, for both our Justification, and Sanctification, and comfort: I desire to be informed, whether this way will lead us to an allegory, in the former only, or in the later also. If in only one, I desire to know the reason of the others exemption. But, if in the Spirit and Sanctification and comfort, as well as in the flesh of Christ and our Justification, than my request is, what may be the allegory of Sanctification and comfort, what is the Spirit of the Spirit?  
But we may be wholly drawn out of this way by the strength of those following Arguments.  
The first is taken from the Author, the first and great Preacher of the Gospel to the Sons of men. Now we read, Heb. 2. 3. that it was at first preached by the Lord himself. Moses indeed may be the Minister of types and shadows, but when Moses Antitype, the Prophets which the Lord shall raise up 
Acts 3.  like unto Moses, he shall doubtless bring into the World the truth and substance with him. The Son himself shall, whatever the servant hath done, declare his Father's mind clearly and plainly, according as our Saviour himself assureth, Ye are my friends, for all things that I have heard of my Father, I 
Jo. 15. 15.  have made known unto you: to which we may hear his Disciples and Friends echoing back an answer, Lo now speakest 
Jo. 16. 27.  thou plainly and no parable, (i) no allegory, for though the Law was given by Moses, yet Grace and Truth came by Jesus Christ, Joh: 1. 17.  
The second Argument against this Allegorical way of expounding the Gospel, is taken from the matter thereof. The mediate sense and substance of the Gospel. Viz. The way and means of fallen man's recovery.  
This was first revealed in the first promise as man received it in the serpent's curse, the seed of the Woman shall break the serpent's head. So much of this, as was preached before, was Gospel, this is the Epitome of that Gospel, that is now more fully and clearly revealed to the World: which is truly the truth and not an allegory. But how is Christ to break the serpent's head? only in the spirit? surely as the seed of the Woman also, who is, as distinguished from the spirit, the way, the truth, and the life: as 
Joh. 14.  Priest, Prophet, and King, plainly and really so. He that came to seek and to save that which was lost is the only saviour; but Christ in his person, as well as in his spirit, came to seek and to save that which was lost, therefore he is, as in both, the only saviour; whose spirit as it is a spirit of Life; so his flesh 
Joh. 6. 55.  is meat indeed, and his Blood drink indeed, (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, truly and really, not allegorically.  
The last, is taken from the manner of the delivering of the Gospel to us. 1. by our Saviour himself, the truth, who cannot lie, he that eats my Flesh and 
Joh. 6. 40. & 54.  drinks my blood (not he that seeks for an allegorical, but metaphorical meaning in this,) he that seethe the son and believeth on him, hath everlasting life, and I will raise him up at the last day.  
And secondly, by Paul, etc. 1 Cor. 15. at the beginning, which may serve for all: Brethren, saith he, I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand, by which also you are saved. Well now what is this Gospel to end all controversy, verse 3. I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures, that he was buried and risen again according to the scriptures, etc. Thus we preached, you believed, & were saved, and the truth believed, is no more an allegory, than the end thereof, salvation, but all in plainness of speech, not in mysteriousness in the simplicity of the truth, not with double meaning, and in the demonstration of the spirit, notallegorically. But I am jealous over you with a godly Jealousy, fearing lest by any means, as the serpent beguiled Eve, through his subtlety; so your minds should be corrupted from the simplicity that is in Christ, 2 Cor. 11. 2, 3.  
But Caveat Emptor, for who ever deals with this opinion is miserably deceived: She winds up all Religion to the airy Pinnacle of towering speculation, and there fairly promiseth the discovery of the glory of Heaven, the new Jerusalem; but in the end, this is all it receives at her hand, even to be cast down thence into a troublesome sea of uncertainties, fallibilities, absurdities, and what not: this spirit of theirs blows up a specious, amiable bubble; but if you once but close with it, it immediately desolves and vanishes into a mere and empty nothing, lay but once a side the literal sense of the Word of God, and let the allegorical pass for Authentical, there must needs be admitted, and that avoidable as several minds of God as there are various Fancies and different apprehensions of men in the world: every one's spirit will coin a new mystery, Divinity, Quot homines tot sententiae, what divisions, distractions, confusions, will follow hereupon; we can hardly agree about the literal, O how shall we then differ, about this mysterious Allegorical Truth and Gospel.  
Methinks, and truly I aver it, with a mind unprejudiced, there glides a perceivable, though silent, stream through every channel of this Error into the sea of Rome. And especially, in the case in hand. It will have the Scriptures universally allegorical, so will the Papists, and as the Papists descend below Scripture to unwritten traditions, so this way ascends above the Scriptures into unwritten mysteries. The worst of the Papists have said, the Gospel was written not to rule our faith but to be ruled by it, calling it a nose of wax, a dumb judge, etc. And doth not this way of allegorising Scripture speak aloud all this: And blush not to say, that the Scripture is fitted to the time, and variably understood, the sense thereof being one while this, and another while that according as it pleaseth the spirit to change its dictates, as the Papist, according as the Church is pleased to change her judgement. that is all the difference, and how large a step is that to a total rejection of Scripture? it gets itself above the reach of the letter, and what is not provable by an allegorical gloss? wicked men and seducers wax worse, and worse deceiving and being deceived.   

CHAP. VII. Of believing those truths of the Word, that we are not yet convinced of, by the spirit.  
WE now shall endeavour to disappoint that other main desperate Engine directed by the wicked cunning hand of this Error against the scripture in general, namely, that we are not bound to believe any more of the Bible, than the 
Error.  spirit doth persuade and clear up to us.  
The Grounds or Reasons thereof, 
Grounds.  I find amongst them to be these.  
Because, we can believe no more.  
Because, the Book of the Scripture hath been, and is still liable, to corruption  
In the Vindication of truth against this Error, according unto my former method, I should discover the Error first, and then the danger: in convicting this assertion of Error, according to my use, I shall weaken and ruin 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 believe of the Word more than 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 deal with us upon the same terms, we could not say God is unjust, yet God made man upright, and man's own inventions trifled away, the heat and fire of his own lusts, burnt up and wasted, the straw that God had allowed him for to do his work. 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 magnify strength in weakness? and being unable to do any thing, in a trice, by this sleight to perform all things.  
But secondly, We must distinguish, in order hereunto, of a double faith: Faith persuaded, Faith inspired. The later, believing the first truth for itself without or besides our reason, is indeed, the supernatural gift or Geace of God. For the first of these, viz. Faith persuaded, arising from the probability of reason, is certainly reachable by natural men. And for believing of the Scripture in an historical way, this will, I mean, this faith persuaded by reason will climb very high. 1. Reason persuading us to believe that God is omnipotent, what will it not persuade us to conclude as feasible by him. Secondly it persuading us further to believe that God is the truth and cannot lie: What will it not urge us to believe, if he speak it, therefore to those, that could not tell how to believe 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 believe the Scriptures, so neither do you certify your reason about the Power of God, to whom all things are possible.  
Though it be impossible for us to believe, yet the alwise 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 fit 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 believing more, etc. By reason of the real corruption of our natures) is drawn from the inconveniency of believing more, viz. then the spirit shall clear to be truth, by reason of a supposed, or feared, possible or probable corruption of God's 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 Error. 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 joined together, while with contrary faces, they endeavoured 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 only in respect of the words, 
D. Stapleton.  not of the sense; and if not translations, surely not the originals.  
Papists themselves, had never the power to meddle with the Text original, the (Greek & Hebrew) though they have sacralegiously form up a Gospel, even to their own mind and humour in Latin.  
It is the greatest infidelity and mistrust of Providence, to think or imagine, at laest upon such slender supposals, surmises, that God would suffer his witness, record, only image of himself in the World, to be falsified, abused, defaced; what less than blasphemy to think, as Hellish to perform. There is an excercise, of Charity as well as Faith then, in believing 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 means to express God's Mind unto us; yet the light of Heaven in the face of Jesus Christ through scripture, is our conversion and persuasion.  

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 believe and by commanding us, to work Faith in us, be real Precepts; then we ought to believe more truths of God's Word then the spirit hath revealed and cleared to us.  
But such Precepts, must needs be acknowledged real, because they prove effectual 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 belief, then, as the means is before the end; we were commanded, before we believed, and by consequence ought to believe, before we believed, (i) before the truth was revealed unto us by the Spirit of God.  
If unbeleif coming from ignorance be sinful; than it is a duty to believe more truth than the spirit hath convinced us of; but such an unbeleif is sinful. Which appears. First, from 
Pro. 2. 3, etc.  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 clear as the Sun, for what the Spirit hath revealed to us, we cannot have an ignorant unbeleif thereof.  
We are to believe 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 believe more Truth and Scripture, than the Spirit hath yet revealed to us.  
The Proposition is clear, because all revealed Truth is to be believed.  
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, than the Spirit hath yet revealed to any. They will be forced to grant it, will they but yield 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, than others, even among themselves. Now that revelation that hath honoured 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 believed by all men, therefore men ought to believe more Scripture than 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 believe no more than 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 persuades 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 persuaded 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 only sinners in the World upon this account.  
However, men may wallow and tumble in the grossest profaneness; 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 sinful or evil. And,  
Happy, thrice happy are ye blind and ignorant Indians; rise up, and call 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 level the holy Bible with any other Book whatsoever, whether godly or profane, and make the Word of God of no better Authority than they, which (even the very, very worst of which) I am bound to believe, so far, as the Spirit, I mean, by Scriptures, shall convince and assure me of the truth thereof.  
And yet (which I grieve to think, and tremble to write) this is a most commonly received Opinion among us in this Age. Ah! let us take heed of losing that, (if such Errors as these once spread and prevail) wherein our very Souls are bound up, Religion itself.   

CHAP. VIII. Of the Scripture, as it is the Rule of Faith.  
WE now shall pass on in the defence of the Scripture, to consider it respectively to our use thereof: & first, altogether in the bulk & whole thereof: 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 trial 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 rank Popery. The difference lies only in the different use hereof, the Jesuist using them to advance his Pope, and the men of this Error making them a mean to carry on the design of their spirit; but of them in order.  
Now in answer to the first, viz. The denial of the Scriptures to be the rule of Faith, these popish assertions are found in the Jesuits Books: Namely, That the Gospel 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 than Scripture, etc. Now may we but call the Church here the Pope, and the Pope the Spirit, a most easy mistake, and in these and many other particulars, the Abettors of the Error we are disputing against, do willingly bow & do obeisance to his holiness, if not even fall down, and kiss his Toe. But there being nothing to be brought for this Errors 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 myself, 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 clear 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 is here held out to be the object of Faith: Faith the prime means of our salvation; and the Scripture the way, rule, and guide of Faith. The practice of this hath attained an honourable record of the men of Berea, the Holy Ghost still testifying, that they of Berea were more noble than others, even in this, for that they would not give credit or Faith to the truths delivered by the Apostles themselves, further than 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 speak of, while they wind 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, plain 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 mind 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.  thereof, (i) of that that is to be believed. For truth, or what ever is straight and right, is the rule and measure, both of itself, and that that is Erroneous and crooked,  
The Rule of Faith, must be certain, and known; for if it be not certain, it is no rule at all: And if it be not known it is no rule to us: But nothing is more certain, nothing is more known, than the Holy Scriptures, contained in the writings of the Prophets and Apostles; wherefore the sacred Scripture is the rule of Faith most certain 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 Bellarmine's 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 mouths; so also to confute, our Antiscripturists in this particular.  
These things are written (notwithstanding) that we might have the certainty of that wherein we are instructed, and that we might believe in Jesus, and in believing, have Life Eternal.  
But how many absurdities and dangerous 
Danger.  consequences are the issue of the denial hereof. It follows: 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 means 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 Error, 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 lawful in these days 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 claim to be immediate, may not be expected. And such are the Revelations we now speak of.  
Such as derogate from, (i) deny or contradict any part of the scripture, is utterly unlawful 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 shown, at any time, by revealing his mind to the Prophets, his intention to add an increase and enlargement towards the decreed perfection of the Holy Writ: He never argued so much former improvidence or present contradiction to himself, 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 Erroneous. And even as God's word of six several days, in that most admirable frame and fabrik of the World, doth sing and set forth the praise of the Glory of Divine Wisdom, with the sweetest Harmony; even so doth the glorious building of scripture, though the stones thereof were laid at sundry times, by several instruments, and in divers 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 Error, would remove the very corner stone, and with violent hands labours every way to bury the beauty of this building in the ruins thereof; denying not only the Word to be the rule of Faith, but the trial of Faith at all, yea Faith itself and Christ himself, etc. and almost, what ever the scriptures affirm, unlawful abominable Revelations! For I protest, saith our Saviour, unto every man that heareth the Words of the Prophecy of this Book, that if any man shall diminish of the Words of the Prophecy of this Book, God shall take away his part out of the Book 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 Mind of God is already revealed to us in the scriptures, and we may look for, wait for no more; John's writings contemning every thing to be known, to the end of the World, even till he which testifieth these, saith, surely, I come quickly, etc. Rev. 22. 20.  
And yet this Error will expect more truths yet, the scripture being not the rule of Faith sufficient for it, but I Protest unto every man that heareth the words of the Prophecy of this book, if any man shall add unto these things, God shall add unto him the Plagues that are written in this Book, Rev. 22. 18.  
Immediate Revelations may neither be lawfully expected by us.  
For though it was necessary, or at least most convenient, for God, intending to bless the World at the length, though gradually, with a standing visible mean for its recovery in knowledge, etc. To reveal his will at the first in a more immediate manner to some, yet if I mistake not, we never read of any such inspirations, so absolutely immediate way of Revelation, as my Antagonists boast of; God for the most part making use of some kind of mean, more or less, through which he conveyed his mind, to the men of God themselves: He did not distil, inspire, and reveal it into them, much less into the People, in so secret, insensible a manner as this age mentions: Which we shall further clear unto you, by a few meditations upon this scripture, viz. God who at sundry and in divers manners spoke of old to our Fathers by the Prophets, hath in the last days spoke unto us by his Son, Heb. 1. 1, 2.  
These words may testify, not only that, but how, God hath declared himself to the World, both in the first and last dispensation. But the question in hand, is not about the truth, but the manner, of these Revelations.  
Quest. First, then how did God declare himself in the time of the Law?  
Answ. This Place informeth, that then in divers manners, he spoke to our Fathers by the Prophets. Observe,  
God did not, of old before any part of the Bible was written, immediately reveal his mind to our Fathers (i) the People, but by the means of his Prophets.  
God's speaking to our fathers by the Prophets here, must needs be meant of his speaking to the Prophets, and rather in, then by them, to our Fathers: For the Prophets, for aught I have read, had only one way of revealing (i) by voice, the Word and Will of God to the People; but here, this speaking, must therefore be the speaking of God to the Prophets, since it is as that was, not only at sundry times but in divers manners also.  
God spoke that truth unto the Prophets, that they were to declare to the People in divers manners (i) not immediately, but by divers ways and means. Sometimes by Vrim and Thummim, sometimes by a voice, sometimes by dreams, sometimes by visions, etc. these are all mediums in and through which, God cannot reveal himself immediately. These are all carnal ways of Revelation, when compared with our late inspirations; the spirit of our days, not only speaking into, but in them, without the help of the shadow of any means whatsoever; But,  
Hath in these last days spoken unto us by his Son. Whence observe, 

1. The Prophet of God's People in the days of the Gospel, is the Son of God.  
2. The way, wherein the son of God, giveth us his Father's mind and Council, is his word, voice, or speaking to us.  
3. Until the very last of days shall expire, we must look for the Mind and Will of God, in the word of Christ his Son. Hath in these last days, etc.  
4. That in these very last of days, the Son of God instructeth immediately, by speaking unto us by his Word, rather than by speaking immediately in us by his spirit.    
Object. Then what use of the spirit? is not it promised to lead us into truth? yea, and to put into our minds what we shall say when occasion serves, etc.  
Answ. We admire and adore the promise and blessing of the spirit, in all its use, yet doth not the spirit or breath of Christ still come with his Word? see the Office of the spirit declared & expounded Joh. 14. 26. vers. 25. These things, saith our Saviour, have I spoken unto you, being at present with you, but the Holy Ghost, ver. 26. shall come and teach you all things, but how? it is immediately expounded, for he shall bring all things to your remembrance, whatsoever I have said unto you.  
Christ by his word, both writ and preached, declareth to the World his Father's Council: As writ, his mind is revealed, as preached his Word is revealed to the World, but the spirit can only take off the veil from our hearts and make it effectual, and thus it doth its Office, and maketh the Word to be spirit 
See Joh. 6 36.  and life, and the Ministers thereof the savour of Life unto Life, and the ministration 
2 Cor. 2. 16.  of the spirit. If it be in point of truth, the spirit brings the word to our minds or understanding, and thus it is said to lead us into truth; the way of truth is already laid in Scripture, the spirit 
Joh. 16. 13  only leads us into it: For he shall not speak of himself, but whatsoever he shall hear, that shall he speak, if in point of Grace and Comfort.  
The spirit doth work these in us 
Joh. 1. 17. 17.  by and in the use of the Word, thus bringing the Word of Christ to our remembrance (i) to our knowledge and improvement, approving himself according to the Scripture in all respects, as a 
Rom. 14. Acts 9 31.  spirit of truth, and Holiness and consolation.  
Obj. But he is also a spirit of supplication to us, and doth he not then immediately inspire, when as he speaketh our prayers in us?  
Answ. Here is to be avoided a double fallacy.  
1. There is a difference observable, betwixt the spirit speaking in us with respect to God by Prayer, and with respect unto ourselves by truth; the sense we are now about. Besides, there is a double meaning in this little particle & preposition (in) as in these two propositions it is used: His speaking in us by prayer, is rather a speaking by us.  
But his speaking in us by teaching, is a speaking immediately into us.  
2. But more plainly, the spirits speaking in us by Prayer, or as he is a spirit of Prayer in us, is not, happily, to be taken in such an immediate sense and way as some may think of, it implieth, as I can conceive only. 1. A teaching us, 2. An helping us, to pray.  
1. The spirit as a spirit of prayer, teacheth us to pray, either before prayer, or in our praying.  
2. The Spirit teacheth us how to pray, before we pray by preparing our hearts to prayer, by means and by degrees; by bringing unto us the knowledge of our estates, wants, the mercy and fullness of God, by the word, the Law and Gospel, and by its daily increasing this habit of prayer by daily acts; Quest. therefore it is, that we never see a perfection of ability in the performance of this Heavenly duty of prayer in instanti, but by degrees. But secondly, It teacheth us to pray in the very exercise, now is not that immediately?  
Answ. I answer, not totally immediately, neither; the spirit infuseth nothing into us while we pray, that we had not some kind of knowledge of before; as the spirit in begetting a habit of prayer in us, at the first, it brings things to our knowledge: So in the very exercise, it brings things to our remembrance, viz. Our sins wants, etc. God's Fullness, Goodness, and promises, etc. for petition. 2. Our mercies, privileges, hopes, experiences, etc. For thanksgiving: so teaching us how to pray.  
2. The spirits Office is to assist us in Prayer, as well as to teach us to pray; bringing things to our sense, bearing up our infirmities. So stirring up our affections to be carried up to God, with our heart, might, and soul, in a Heavenly powerful importunity, that the spirit as a spirit of Prayer, doth not any way encourage our expectation of an immediate Revelation, the spirit only helping our infirmities: For we know not what we should pray for as we ought (therefore he directeth us) the spirit himself making intercession for us with groan, which (must be by us, though they) cannot be uttered, Rom: 8. 26.  
Obj. But holy men of God spoke as they were moved by the holy Ghost, 2. Pet. 1. 21.  
Answ. Those holy men of God were the men that God made special choice of, by them to leave his▪ Scripture in the World▪ in so much, that had God revealed himself immediately to them, it left us no advantage to expect the like. The end of all such extraordinary Revelations, viz. a visible word, to leave 
Joh. 15. 22.  the word without excuse being now attained.  
2. But remember, that these were the men, the Prophets, whereby God in times past spoke unto our Fathers in divers manners. How we have already found and cleared, that these divers manners, were all of them means, and such as stood betwixt a mediate Revelation, and an immediate inspiration.  
3. Lastly, Let us consider the Phrase a little nearer, it is said they were moved, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it is not said they were inspired. Not inspired, that they themselves might know it, but moved, that they might declare it to others, and moved in their declaration thereof. They were moved, (i) 1. by Impulsion. 2. Guidance.  
As a Scrivener moves his Scholar's hand to the paper first, and then guides the hand in writing thereupon, that it may write, and write true; So these holy men of God, spoke and wrote as they were moved by the holy Ghost, 1. to speak and write. Secondly, In speaking and writing, so that they could not choose but declare, and rightly and truly declare, the things that they had seen and heard. So the blessed Apostles, the great and honourable Penmen of the Gospel, had in a more especial manner the performance of that promise, the Holy Ghost shall teach you all things, and bring all things to your remembrance whatsoever I have said unto you, in that their great undertaking. But were they not rather moved, guided to, and in, then immediately inspired with the infallible spirit in their glorious Work? but in what I have here written concerning the Spirit, I leave with submission to wiser and better judgements, and pass on to—   

CHAP. IX. Of the Word as Judge of Spirits.  
THe fellow of what hath been lately handled coming now to trial, is.  
That the Word of God or the holy Scriptures 
Error.  is not the Judge or Trial of Spirits.  
This is a Papistical Tenet, Toridem verbis.  
Arg. Now the only Argument that I find for this part, is, because it is imagined that thus we set or advance the letter above the Spirit. The Judge, as so, being ever above the Prisoner, which we rank into mood and figure thus.  
That which sets the Letter above the Spirit is not to be allowed.  
But, that which makes the Word the Judge of the Spirit, sets the letter above the spirit.  
Therefore that which makes the word the Judge of the Spirit, is not to be allowed.  
Answ. The second proposition (in answer hereunto) is denied, by distinguishing, as.  
1. There is a judging or condemning, and a judging of, or thinking or conceiving of, things or persons. Now we must be advised, that it is not said, that the word is to judge the spirit, but to judge of the spirit, though the first hath its truth and place.  
2. There is a virtual, and a real Judge. The Law is the virtual Judge: It with a secret kind of virtue, even of and in itself, condemning the guilty and accquitting the innocent aforehand; as it is the rule and square whereby the real Judge doth actually measure the actions of men, and in order to his last and determinate sentence, judge of them: but observe, this judging of, may as well precede acquittance, as judgement or condemnation. And to apply, the word or Scriptures in the present sense, is not the real, but the virtual judge (i) the Law the rule and measure, whereby we judge of our own, or others spirits; we ourselves, or others, that call our spirits in question, being rather Judges.  
Obj. But thus we go about (and is not that worse?) to lift up men, above the spirit of God.  
Answ. The answer hereunto will bring us to the nick of the very business; for we must here be mindful, that the spirit that is now upon the stage, is not known but doubted; for that which we have the knowledge of, what need we put upon trial: Indeed, upon assurance of the truth, and Divinity of the spirit we speak of, the word cannot properly be called the Judge and Trial of it, but rather its Proof and Evidence.  
But as our Spirits are suspicious, questionable, so only we judge of, and try them by Scripture, the truth, the touchstone. The Law being not made for a righteous man: Yet if a righteous man fall under the shadow of Suspicion, the Law must try and clear him. He is not tried for judgement but satisfaction, he is not tried as a good and righreous man, but as one that is feared, doubted, to be an evil doer. The Law being made for man and not man for the Law, it is inferior to him, yea, even his servant in this respect, as it serveth to try and judge of suspicious and doubted men. No more is the word above but a Servant to the spirit, as it is the Judge and Trial of suspicious spirits. Moreover,  
2. The word doth never try any spirit in it self but in its effects, it doth properly therefore, not judge of the spirit, but as it trieth its effects and judgeth of them: We finding our ways, our thoughts to be truth, conclude therefrom, that they are guided and acted by the spirit of truth, we by the Scriptures likewise, trying and measuring men's opinions and practices, do thus consequently and accidentally only judge of the spirit.  
Lastly, While we make the word of God the Judge and Trial of the spirit, we try the spirit only by the word as its own effect, and whether it be unreasonable to judge of the fire, by its heat, the cause, by its effects, judge ye.  
Then this is the result and resolution of the case, by making the word the trial of the spirits, we do no more abase or abuse the Holy spirit of God, than we make the cause to stoop as inferior to the effect, by clearing or proving it by the same; or then a righteous man is enslaved by the Law, when as he is acquitted to liberty by it.  
But something it behoveth us to speak in defence of the affirmative part, namely.  
That the Word of God, and holy 
The affirmative truth.  Scriptures, is the only Judge and trial of spirits, that is to say, To end all controversies, clear the truth, discover Error, and every false way. Which I argue,  
1. From the matter, thus, that which contains the Will of God must needs be the judge of, the trial of truth, and the decider of all Controversy.  
But the Holy Scriptures confessedly contain the Will of God.  
Therefore the holy Scriptures must needs be the Judge of spirits, the trial of truth, etc.  
The second of these must needs be granted, even upon most immediate reason, God that is every way truth, that cannot lie, and speak any thing that is not in his thought or Heart, his word must needs contain his mind and will.  
Now for the Consequence in the first proposition, viz. That which contains the Will of God must needs be the judge of spirits, trial of truth, Decider of all Controversies, you have most easily the reason of it, by considering what it is, that the whole world of men do so much argue for, what that is, that is called and honoured with the name of truth, by every mouth that speaketh? Is it not that very thing which we call the Will and sense of God in other words? what is our truth, the Helen for which the whole World is at debate, and variance; but the way the will, the virgin truth of Heaven? would we know who is true and who a liar, let God be true and every man and spirit else a liar, his Word is truth, and the measure therefore of it.  
Would we know whether the first in 
Rectum norma sui & obliqui.  our Land be straight or not? the most ready way is by an even comparing it with that, that is undoubtedly so. So we doubt, which way and spirit is of God, of truth, and which of Satan, a liar from the beginning; take the fruits thereof, the practice and opinions, and look into the word for the warrant of them. The doubt is whether they be according to God's Mind, his Word revealeth his Mind, look there and search the Scriptures. The word of God is the Revelation of his Mind, whither shall we go for truth, or to know what is truth, the word is truth.  
Arg. 2 We must either deny the Bible to have the mind, and to be the Word of God, or else subscribe to this undoubted truth: That the word of scripture, is the Judge and Trial of truth and spirits. From the Charge and Cammand of God, concerning the Scriptures, the end of God's intention in giving, our use and duty in having them, being to try and judge of the spirits by them. Isa. 8. 20. To the Law and to the testimony, if they speak not according to this word, it is because there is no Light in them.  
This Text, though disregarded, hath certainly very much in it, for the defence and clearing of the truth in hand, the whole drift thereof, and not only the face of the words, directly looking with great respect, to our present purpose; for here is a clear command, a straight charge we see: To the Law and to the Testimony, etc. (the Word of God may be called a Law, it containing those rules according to which we must be obedient, a Testimony, as a standing and visible witness and evidence of the Mind and Will of God, concerning the World) about which we may observe (for the better application of the same to our purpose) something precedent in the verse immediately standing before, and something consequent in the following words of this same verse. The part of the context preceding and observable is the occasion whereupon this charge is brought in; the part of the context, subsequent is the reason thereof. First, for the occasion thereof, ver. 19 It should seem that the People in those days of old, had some wise men among them, men wise above what is written, who boasting of the spirit, a spirit of divination, promised an answer and undoubted resolution of all their doubts and inquiries: Obj. But what saith the spirit of God as touching these? when they shall say unto you inquire at them that have a spirit of Divination, etc. answer them thus; should not a people inquire at their God? But (it may be demanded) now how shall a people inquire at their God?  
Answ. Read on, and read an answer, sufficiently satisfactory; To the Law and to the Testimony, there and there alone, you may know your God's Mind, and find to yourselves, satisfaction and quietness, which is further pressed, by the reason and motive (already hinted) following, viz. If they, if any man, the best Soothsayer, diviner, of them all, if they, speak not according to this word, it is because there is no light in them. Now, did not God know very well that these men were acted by a lying spirit? Yes verily, but this is spoken for our sakes doubtless, that we might have a way to know them also, and Soothsayers may murmur what their hellish spirit dictates, endeavouring to answer by inquiry, but rest not here, venture not the least weight of credit or faith thereupon; until thou have tried this their spirit by my revealed will, written Word. For if they speak not according, not only not against, but if not according to this word, it is because there is no true spirit, nor light in them. All light proceeding from the Father of lights, by the beam of his spirit, through the Window of his Word, both for satisfaction to thyself, to the Law and to the Testimony; inquire at thy God, and for the trial of their spirits, to the Law and to the Testimony, for if they speak not according to this word, it is because there is no light in them.  
Whence we may conclude, and conclude with these four things. 

1 That spirit that speaks not according to the Word, hath no light in it.  
2 The only Judge and trial of spirits, is the written word.  
3 Upon every doubt and suspicion of spirits, we are commanded and charged to the Law and to the Testimony.  
4 So much of Gods will as hath been already revealed, hath been always sufficient, for his People in general.    
In Moses his time we read that secret 
Deut. 29. 29.  things belong to God, and things revealed to us, and not to us alone, but to all that shall come after us and to our Children.  
Therefore not only so in Moses time but in these days of the Prophets, to the Law and to the Testimony.  
Now if but part of the Mind of God, now revealed to the World, was sufficient for God's People in these former days, 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 Gospel: 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 terms, 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 own spirit tried, even by scripture; search the scriptures, to the Law and to the Testimony; your Law is my Testimony; they are they that testify 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 than 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 trial of spirits.  
3 From example, that way that Christ and his Apostles did try and judge of spirits, clear the truth, and discover Error 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, etc. is a sufficient good Judge and trial of spirits.  
But the Scriptures are able to make the man of God perfect, etc. therefore the Scriptures are a sufficient good Judge, and trial 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 furnished 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 only appointed, commanded to be the judge and trial of spirits in general, but hath also highly and honourably commended, to all future posterity in holy Writ, for the judging and trying of himself, must needs be the Judge and trial of spirits.  
The Assumption is most clearly found, Acts 18. 11. where we have it not only related, not barely commended, but highly honoured, and honourably 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 trial thereof.  
How easily then may we conclude, that the Scriptures are the judge and trial 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 wild and dangerous fruit it bears. For,  
If this be concluded, that the holy Scripture is not the judge and trial of spirits; we strip ourselves 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 expressly 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? Dear beloved, believe 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 find the holy Ghost hath not only laid this Command upon us negatively, Believe 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 subjoined viz. For many false Prophets are gone out into the world. The falls 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, etc. There are men abroad, that bearing the name of Prophets, though false, carry Lies in their right hand; that carry on Error very dexteriously; and thou mayst, if thou take not good heed; if thou do not try before thou trust, thou mayst happily shake such a hand; therefore, Try the spirits.  
There are many false Prophets, as they are deceitful in quality, so numerous in quantity; he that walketh in a place over-crept with many Snakes, Adders, etc. will he not take heed, be very careful, watchful, over every step he treads? Now are there not many Wolves in Sheep's clothing? many Snakes and Serpents under the herbs in God's Church, Garden? Take heed therefore, Try therefore, etc.  
Many false Prophets are gone out into the World, the Plot to deceive is not only laid, but executing, and that not in private, or secret only, but publicly, openly, (the Deceivers very cunning, or the Times most corrupt) Many false Prophets are gone out into the World, therefore believe 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, Verse. 3.  
Whosoever heareth not [us] (i) doth not with Faith and Conscience receive the Word, whether written or preached) is not of God, for hereby know we the spirit of Truth, and the spirit of Error: Verse. 6.  
He that loveth not, knoweth not God, (i) He that doth censoriously, uncharitably contemn or condemn his Brethren, doth not show himself by love, and the carriages of love, knoweth not God, for God is love. Verse. 8.  
Quest. But what need of these Rules? Is not the spirit of Truth in itself, sufficient to discover Error and Heresy? I answer,  
Answ. Though I have already before sufficiently spoke to immediate Revelations of the spirit; I add, 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? Verse. 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 trial and examination.  
But it is now high time to shake hands with that Text, and to weigh the Consequence of this bold Denial of the Word of God, to be the judge and trial 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 tell 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 trial) cannot possibly convince himself of Error, upon good Grounds. For what shall 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 trial 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 public Word of God, that hath been so highly honoured, and had in so famous acknowledgement and credit, by all religious holy men of all Ages successively? Profanum vulgus! this way speaks every man true, and God alone a Liar; 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 than the rest, intrudeth his Tenets for Truth, another bringeth in his, so a third, so a fourth, etc. Every man selfconceited, believing his own way and opinion to be truth, why may not every man claim the same privilege? By what Law is he forbidden? The Law of God's Word? that is repealed, the Law of spirits? they are all equal. How shall we now be reconciled? What can end the Controversy? Whom shall we hear? Whom follow? How shall we become of one mind, one Faith? What Town-clerk can allay this Hubburl, Confusion, Disturbance, and make Peace and Union? Either every man must yield, retreat, draw back to himself, into his own opinion, going away quickly guided by his own spirit, the blind corrupted Dictates of decayed Nature; or by a proceeding, and that of necessity, either by a Sword, or Umpire. First, by the Sword, one urging, thou shalt yield to me; another threatening, 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, etc. until a Bacillous Argument end the Controversy; the strongest arm be the best spirit, and the Sword hath cut and decided the matter. Or secondly, by an Umpire, all pitching upon one, to mediate betwixt them, to end and reconcile their Differences: to whom they must give all power and sovereignty to command them Truth, Peace, and Union: thus creating to themselves a Pope, and themselves Papists.  
But to prevent all this, let us holdfast what we have received; that the Word of God is both the Rule of Faith, and the judge and trial 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 claims 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 behind, 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 than any two edged sword, and entereth through, even to the dividing of the soul and of the spirit, and of the joints, 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 than men; but now the Word and Gospel is the power of God unto salvation; spirit and life: and directly, the means of sanctification so called, and acknowledged by truth itself, John 17. 17. Sanctify us through thy truth, thy Word is truth. But,  
Then (if the spirit be indifferent with respect to the Word and other means, which is your most pleasing and acceptable sense) how falls it out that the Church of God is only found where the Gospel dwells? What reason can be given, why God hath not an equal number, and share of Professors among the Indians? Is the spirit free? yet surely it doth prize, value, and countenance that air to live, and breathe in, much more, that is filled (not to say blessed and purified) with the sound of the Gospel. A general darkness we see, covereth the People, where the Oracles of God give no advantage, while the Land of Goshen is full of light.  
But we have here most room and occasion to take notice, and clear that Text, on which indeed hang both the Law and the Prophets of Anti-scripturisme.  
Obj. Some men do acknowledge the Scriptures are used to teach us our Rudiments, and beginnings of the knowledge of Christ; but this Milk is for Babes, and strong men must have stronger meat; when they have received the spirit once, they put away these childish things, to live above the Scriptures, and harden themselves in such a practice as this, upon that notable Scripture, 2 Pet. 1. 19 We have also a more sure word of Prophecy, to the which ye do well that ye take heed, as unto a Light that shineth in a dark place, until the day dawn, etc. Hence, say they, we did take heed to Scriptures, while we were ignorant, until we received the spirit; but now what need have we thereof, this place of Scripture itself inviting us to take no more heed thereto?  
Answ. This Text beareth, to many weak sighted and prejudiced Christians, a very fair gloss, for the thing pretended. But could we but stay a little upon it, and take its genuine sense along with us, we should certainly understand, and know it to be otherwise.  
There are two gross mistakes committed, in this same fallacious construction of the words this way.  
The first may be occasioned by the pointing of the words, Let us leave out the [Comma] at the word [Place] & read the words thus, We have a sure word of Prophecy, whereunto ye do well that ye take heed: so far we both agree; but these men would construe next, until the day dawn, etc. but upon what account, let us read, construe, and understand them as they lie in the Verse, Whereunto ye do well that ye take heed, as unto a light that shineth in a dark place until the day dawn, etc. Which words are not to limit the time how long, but to describe the manner how we ought to take heed. It is not, we must take heed unto this Prophecy, till the day dawn, but to it as a light that shineth in the dark till the day dawn.  
The second and more dangerous misconstruction and mistake, is of the sense of the very terms themselves; they read the words as a Collation between the whole Book of Scripture and the coming of the spirit; and indeed it is only of the Law and the Prophets, and the coming of Christ, as the Context doth most clearly manifest. The Prophecy of old shining in those Days that were dark, till the Day, not properly of the spirit, but of Christ, did down, (i) till the Gospel; for Christ is called a Sun, the Light of the Gentiles, at whose coming into the World, The day spring from on 
Luke 1. ult.  high did visit us. And the Times and Dispensation of the Gospel, the Day, and the Children of the Gospel, Children of the Light and of the Day. God 
1 Thess. 5. 8. Ephes. 5. 8.  that commanded Light out of Darkness, shining thence in our hearts, to give us the Light of the knowledge of the glory of God in the face of Jesus Christ. 2 Cor. 4. 6.  
Therefore this is the sum of the Apostles sense in that place, he having given them a glimpse of the Vision, wherewith he was blessed with Christ on the Mount, in vers. 16, 17, 18. He seemeth in vers. 19 somewhat fearful, lest he should by this means, have stirred up a hankering in their minds after such Visions, to the weakening of their heed and respect, to the Writing of the Prophets; and therefore thus adds, We have a more sure word of Prophecy; More sure, (i) not more true in itself, but as to you, which you have means of more assurance of, having been a long time received for the Word of God, etc. whereunto ye do well that ye take heed: and not to slacken your faith or heed thereunto, any thing said by me of my Vision, notwithstanding: but lest they should err on the other hand, and prise the Law and the Prophets above the Light of the glorious Gospel; he addeth further, whereunto ye do well that ye take heed, but you must heed it not otherwise, but as a Light that shineth in a dark place, before the day, or until the day dawn; the Days of the Gospel being Days of greater Light, than the Days of the Prophets; yet not to undervalue these Prophecies neither, we must know this first, No Prophecy 
Vers. 20.  in the Scripture is of any private Interpretation: though we must look upon them as shining in a dark place, until the day dawn, yet must we bear respect and heed thereto, as unto the Word of God also, For the Prophecy came not in old time by the will of man, but holy 
Vers. 21.  men of God spoke as they were moved by the holy Ghost.  
And now what advantage have any from hence for the Denial of the Gospel? or to make the Word of God of none effect, for our teaching?   

CHAP. XI. Of the Scripture, as profitable in its commands for obedience.  
THis Error would strike at the very Majesty of God, and his divine Authority in the holy Scriptures, and therefore sticks not to deny the Commands thereof, they being not by any to be heard, or harkened to, as the voice of God. And this I conceive upon a double respect; as they look to the wicked and unregenerate world, or relate to the godly and spiritual Church: and upon this dilemma, because the commands of Scripture, cannot come in upon us, at this or that door, they must be shut out.  
Reas. 1 With respect to men unregenerate, they imply the command is vain, such having no power to obey it, and God cannot enforce or intent it to them, who doth nothing in vain.  
Reas. 2 And with relation to men regenerate, the command is needless also; they having the spirit, the Law within them, written in their hearts, there is left no need, no use of the letter, or the Law without.  
As the natural man receiveth no help, so the man that is spiritual hath neither help nor need of the command of the Letter; and therefore the command in the Word is nothing to either.  
Answ. To the first of these, I positively answer; that the commands of the Word are not vain, even as they respect dead, natural men, and such as have no power to obey the same.  
In the clearing hereof, I shall first endeavour to show you the Truth, viz. that God doth lay Commands upon such men.  
Secondly, the Grounds or Reasons thereof; it is most certainly true, that God doth lay commands upon men, that in the state in which they are at present, they are not able to obey: doth not the whole Scripture testify as much both in Law and Gospel? Is not this a command, Repent, repent, the great command of the Gospel, Repent and believe the Gospel: 
Mark 1.  Now can a Leopard change his skin, or a sinner of himself repent, or believe? Take one Text for all, for this purpose, Ephes. 5. 14. Awake thou that sleepest, arise from the dead, etc. As the author of this command is God, so the object thereof must needs be impotent, natural, and unregenerate men: Every one, sleeping, or dead in sin, who ever thou be, this command lies upon thee, whether thou art able to obey it or no, thou art thus commanded by God himself, Awake thou that sleepest, arise from the dead.  
Now could we find no reason of such commands, yet we ought to believe they have their reason; shall our lie make the truth of God of none effect? this should satisfy us, when we read such commands, Viz. O the depth, both of the wisdom and power of Goa, etc. and not because we know not God's end, wickedly explode and nullify his means, nor term it in any point, tyranny or cruelty for God thus to command, more now then before, natural men before being altogether as insufficient and impotent, as to their obedience of this great command of Awakening themselves, and arising from the dead as now; and what use could such commands as these, upon such objects as these serve for then, more than now.  
But it is queried, what possible end or 
Cursit.  intention can God have with himself, in laying such commands upon poor men, that are no way able to obey the same.  
Answ. I make my reply, First, by way of exception against; and secondly, of answer unto this Quere.  
1. I except against it, for that, most usually, such cavils as these being the bubblings up of a corrupt Fountain, flow from the rebellion of unregeneracy: For this savours first, of a proud and arrogant, and secondly, of a profane and disobedient heart, there is pride and arrogancy discovered in it, for that it replieth against God; calling the ways of an omnipotency itself into question; yea, and setting the party that owns it, so far above his Master, King, and Maker, as he that is the party questioning, is superior to him that is questioned; such will know a reason why God commandeth them, taxing the authority and Justice of him, to whom none may say, What dost thou?  
2. Such questioning as this, as it savours of pride and arrogance, so of a spirit of profaneness and disobedience also; and that not only as it clearly argueth a loath and unwillingness to obey, by ask a reason of the command; but likewise as it offereth an easy opportunity to fling off every yoke, and openeth a gap for the vilest extravagancy whatsoever; the drunkard, the Whoremonger, the Murderer, Blasphemer, etc. will they not all hence argue, why doth God command, men persuade, and why should I spend any of my endeavour about things impossible: Can a Leopard change his spots? yet can I never leave my lust.  
Let us not therefore be too busy, too witty, in such Queres as these, lest we discover ourselves more than we should, or would, but rather, let us see the authority of him that commandeth, and wait upon him, in our faithful endeavour and prayer, for strength to obey; for all our sufficiency is of God.  
Yet men of sincere intentions may possibly move such a question as this, for their own satisfaction, and conviction of gainsayers: I therefore proceed to consider what Gods ends and intentions may be, in such commands as these; and first, as they concern natural men in general, secondly, in special.  
1. The ends and intentions of God in such his commands as relate to unregenerate men in common (i.) without difference, distinction, etc. may be first concerning himself, secondly, his creatures.  
Such ends in such commands, as respect God himself, may be,  
1. To manifest that free and most absolute power and sovereignty, that he, as the great Creator of all things, hath over his Creatures: What though we cannot come up to obedience, yet we way learn this lesson, even by that command that we cannot obey, that King Nabuchadnezzar learned in the Wilderness, Viz. That God worketh all things according to his will, both in the army of Heaven, and among the Inhabitants of the Earth; that none can stay his hand, or say unto him, What dost thou? Dan. 4. 32.  
2. To declare unto the World, That he is God and changeth not, with whom is no variableness nor shadow of turning: though we have changed much, having lost our strength and power to obey, God is the same; his will, his authority is the same to command, and to command the same things: God made man perfect, and agreeable to his ability, God measured his commands; but man having found many inventions, to lose his ability; yet retaineth man his duty, and God his sovereignty: therefore saith God, Remember the former things of old, Remember how suitable my will was once to the power I gave thee: Remember the former things of old, and condemn thy own folly, not my Justice, thy own instability, fickleness, and changing, not my sameness and immutability, For I am God, and change not, which declare in my commands, which thou art not able now to obey, the last things from the beginning; and from of old, the things that were not done; my will that was not fulfilled, saying, My counsel shall stand, and I will perform all my pleasure, Isa. 46. 9, 10.  
3. That all the World may know, that he, a holy God, and delighteth in holiness, although we cannot leave our sin, and become as holy, as God is himself, and commandeth us to be, yet his commanding us to be holy, declareth, it is his will that we should be so: proclaimeth holiness to the Lord all the World over: For this is the will of God, even our sanctification; ye know, what commands we gave you by the Lord Jesus: and these commands declare the will of God, for this is the will of God, even our sanctification; that we should abstain from fornication, that every one possess his vessel in holiness, even our sanctification, 1 Thes. 4. 2, 3, 4.  
4. Lastly, to show his general good will and merciful respect to fallen man, as rather inclined to save, then to ruin and destroy his poor creatures: God delighteth not in the death of a sinner, but rather that he repent; not that any thing can happen besides the will and intention of God, but for that God taketh more delight in the conversion and happiness, then in the disobedience and ruin of any of his creatures. Judgement is therefore his strange work, but mercy pleaseth him: God is a Sun, which never doth hurt but only by accident; the reason why God, or the Sun, doth hurt, is ever unnatural to the one and to the other, and only in the evil and perverse disposition of the object; now the merciful disposition in God towards sinners, is declared and glorified by his commands of conversion; which commands, though we cannot obey, which is our misery, yet they ever aim at our good, they are for our own good always, and testify for God, that he could delight more in life then death, our bliss and happiness, than Hell and misery: So that were there no other ends but these, such as concern God himself, it might suffice us, who by his commands, though we cannot obey them, yet manifesteth to the World his own glorious Attributes; his sovereignty, unchangeableness, holiness, and mercy: But,  
Secondly, In such his commands as we cannot obey, God may intent some things concerning us, Viz. even our conviction and trial thereby.  
First, They may serve to convince us both of sin and righteousness, John 16. 5.  
1. Of sin, original sin, or our disobedience to such Commands as lie upon us in our natural condition, as we are the seed and posterity of the first man, Adam, 
Eph. 4. 10  it is by nature insensible to us; we nor knowing, nor feeling it: For first, it 
Ephes. 2. 1, 2.  is our death, in its extent, and so it leaveth us past feeling: Secondly, in its quality, it is natural to us, and so it is not perceivable; death transporting us beyond, and nature holding us on this side sense, in the Grave we complain not of misery, neither can we perceive or grieve for natural imperfections: By nature therefore we being better conceited of ourselves, then to know or suspect our guilt of sin, or lyability to any command; this good end, God may have in commanding, though we cannot obey, even to convince us of our sin, of our irregular and rebellious walking against God and his commands all our days, by the renewing and pressing his former commands, that we know not of, upon us; Thus God is most merciful to us, we knowing not sin but by the Law; for we had not known lust, except the Law had said, Thou shalt not covet. Rom. 7. 7.  
2. And consequently such commands as these may convince us of duty and righteousness; we being by nature dead in sin, we cannot know our Masters will, or what he requireth at our hands; and as we cannot, so we know not how, to walk so as to please him; but when the command is opened to, and pressed upon us, we know by the Commandment, being holy, just, and good, that this is the will of God, even our sanctification.  
2. Moreover commands serve, as for our conversion, so also for our trial, when not for obedience, for we measuring ourselves by such commands as lie upon us in unregeneracy, we may be able to know, both what we were, and what we are; how strong we were, and how weak we are: I know no plainer, safer way for man, now fall'n, to know his perfection of strength in innocency, then by comparing himself with such commands of God as then were laid and imposed upon him; God would not impose injunctions of holiness on man, above his principles; that would have seemed harsh and cruel, nor yet beneath them, for then Adam would have been more holy then required. The commands being the rule and measure of our strength in innocency, we may, as men consuming, measure ourselves, and see how big and strong we are, and how we are decayed, how weak we are, we like melancholy men, are apt, presuming too much upon our strength, to think we can do any thing before we try; now the commands put us upon trial, and thus convinced of our, unthought of insufficiency, we are shamed of our boasting. I was alive once, saith Paul, without the Law, (i) I counted myself of perfect vigour, life, and strength, before the Law was brought close upon me; before I knew what God required of me; but when the commandment came, I found my inability and weakness, the strength and glorying of sin over me, which made me hid my head in shame and sorrow; when the commandment came, sin revived, and I died, Rom. 7. 9, 10.  
2. Again, If we consider God, as regarding the natural seed and posterity of Adam, under the distinction of Elect and Reprobate; he hath ends and intentions in his imposing his commands upon them, severally, and as a Father that designeth one Child for a Scholar, the other for a Tradesman, his intentions are different in the means of his Educating and bringing them up; so that one God, the Father of whom are all things, hath in his word and providence, not only some general ends towards natural men as so, and in common, as we have heard; but also respectively different intentions, towards them, as Elect and Reprobate: For the end of God's intention in such his commands and carriages toward wicked men, thus differenced, must needs be divers (Gods intentions never frustrate) since the end of execution is so, to wit, salvation and damnation.  
Quest. But what are Gods different ends in his commanding the Elect and Reprobate.  
Answ. The Commands of God thus severally directed, work the will of God, with respect unto himself, Viz. The glory of his mercy in the one, the glory of his Justice in the other, with respect unto the creatures, to the one kind, perdition, to the 
Phil. 1. 28  other salvation, and that of God: and thus the ends are more ultimate.  
2. But the primary and more immediate ends of the commands of God upon men thus distinguished, are found both together, in that 1 Cor. 1. 18. For the Preaching of the Cross, is to them that perish, foolishness, but to us that are saved, the power of God. Here we have two widely different ends, come upon several persons, by the same names; Salvation and Perishing, both by the Preaching of the Cross; the reason hereof cannot be imagined to be in the means, the Preaching of the Cross, but in the use and abuse thereof: Therefore, those that are designed to perish, they count the only way of Salvation, foolishness, but to those that must be saved, it is the power of God (i) unto salvation. 
Vers. 23. 24.   
1. But a little more distinctly, in order to the glory of Justice, on reprobated men; the commands of God have a double intention, partly here, to harden them, as God by commanding Pharaoh, did harden Pharoahs' heart, Rom. 9 So men are hardened by the Sunshine of the Gospel, and by its commands, fitted for destruction: Read and tremble at Isa. 6. 9, 10. And partly hereafter, by leaving them utterly without excuse; otherwise happily this might have been the Plea of ungodly men then; How should we believe except we had heard? But they having heard, the word being in their mouths, yea even and in their hearts, and yet they believed not; their mouths are stopped, they being judged by the Gospel: Had not I come, saith our Saviour, and spoke unto them, they had had no sin, (i) in comparison; but now have they no cloak for their sin, John 15. 22.  
2. And in order to the glory of grace on the Vessels of honour, the commands of God upon them have a twofold end also; one in this World, for their obedience (i) to give them power, by the very command to obey the same, it being the power of God (i) having the power of the spirit of God along with it, to make it successfully command us to obedience. Thus the Word of Christ is spirit and life, and he having the words of eternal life, while he calleth upon us, Awake thou that sleepest, he doth awaken us; and while he commandeth, Lazarus come forth, the dead 
John 11. 43. John 5.  do hear the voice of the Son of God, and those that hear, do live.  
And as one end of God's commands to his Children here, is for their obedience; so the other end, both here and hereafter is for a reward of their obedience: Godliness being profitable for all things, and having both the promise of this life, and 
Matth. 25. ult.  also of the life that is to come, 1 Tim. 4. 8.  
Thus we have largely showed and cleared, that we need not deny the commands of the Word, as they look towards wicked, unregenerate men, for want of an end, or as vain and fruitless, though they in themselves have not power to obey them.  
Obj. 2. But there is one branch of this Dilemma yet above us, Viz. The commands are needless to the regenerate, they having the Law within them, what need of a Law without? They having the spirit, what need of the letter? But we shall now endeavour to match it, with these Answers.  
Answ. 1. There is in the best of God's Children that live in the World, even in Paul himself, nature as well as grace, flesh as well as spirit, A Law in their members warring against the Law of their minds, and leading them captive to the Law of sin: And now to answer this, there is need of 
Kom. 7.  a Law without to stir up and assist the Law within, against that too often prevailing party of wickedness in them.  
2. As the commands were at first made use of for the beginning and begetting of grace; so afterwards they serve for the preservation, motion, and increase thereof: Read only for each of these one Text, as Heb. 3. 12, 13. and Revel. 2. 5. and lastly, 1 Pet. 2. 1, 2.  
3. Outward, or commands, without us, do only give occasion to manifest that grace that is within the heart, to the eyes of the World; of which is produced two notable effects: First, the Law, that we obey, being known and believed by others, as well as ourselves, to be the Law of God; thus our light so shineth before 
Mat. 5.  men, that they seeing our good works, glorify our Father which is in heaven. Secondly, and thus the World becometh reproved and condemned by us: We doing all things (i) that are commanded us) without murmur or reasonings, that we may be blameless and pure, and the Sons of God without rebuke, in the midst of a wicked and crooked Nation, among whom we shine as lights in the World, holding forth the Word of life, Philip. 2. 14, 15, 16.  
But for that we were so large upon the 
The affirmative proved.  preceding particular, we shall only by a few brief hints of things, argue out to the Reader, the affirmative part, Viz. That it is not needless for God to lay outward commands upon such as are already regenerate, and conclude this Chapter. Then,  
1. Christ, his Disciples heretofore had need of commands and a Law without, Matth. 5. 16. Joh. 15. 17. etc. and why not now also?  
2. They that had the spirit of Christ heretofore, even that anointing within, that should teach all things, had yet need of, and use for commands in the letter, 1 joh. 2. 27, 28. and why not now also?  
3. Those that are perfect with the perfection of the Gospel, have use for such commands, Phil. 3. 15, 16. and why not we?  
4. Yea Adam in innocency, that, with the perfection the Law itself requireth, was perfect & upright, had need and occasion for the Law without him, and what then can privilege us? Lastly, and  
5. Jesus Christ himself, received words and commands from his Father, joh. 17. 8. have we more of the spirit and Law within us, than Christ's Disciples, Apostles? are we more perfect and holy than they, than Adam, than Jesus Christ himself? let us then claim freedom and privilege from the commands of the Word, but not otherwise, for notwithstanding what is yet objected against it, the Word is profitable in its commands: not vain, for such as are unregenerate, not needless or useless for the regenerate themselves.   

CHAP. XII. Of the Scriptures, as useful in their promises for comfort.  
THat this way might sufficiently vent its spleen and enmity against the holy Scriptures, it having already most desperately endeavoured to abase and falsify the sovereignty and truth of the great God by rejecting his Doctrine, and denying his commands therein, it sets itself here to deject our Comforts, by weakening and slighting, the Promises of God contained there also. It plainly telling us, that no promises, whether they be sought or cast in, 
Error.  are to be a rest unto any Heart. You may read this position in p. 73. of the false rests with its explication and meaning in the foot of p. 68 where he defines the twelfth false rest to be viz: a closing with, and drawing comfort from the promises, expressed 
It's meaning.  in the letter of the Scripture.  
Arg. All his argument, against the comfort of the Promises, so far as I can gather is taken from the abuse thereof. And that with respect to the principle of application, and the extent thereof.  
1. The abuse of the promises is argued, first from the Principle that usually moveth thereto, viz. Necessity. Because we many times are driven for comfort to a promise by the sensile want of those things that are offered therein.  
Answ. But doth our being driven to promises, by necessity, make the comfort we have thence weak or vain? Vanity of vanities! When men are pricked to the heart and out of a sense of their sin and misery, cry out, as we read, what shall we do? why then doth the ministry of the Spirit presently tender unto such, some special promise.  
Yea and prick them to the heart in order 
Acts 2. Acts 16.  thereunto; even that a promise of salvation by believing in Christ, through the means of this spiritual sense and grief, might be applicable to them.  
Yea what else can be the fit and proper season of promises? what is it that renders any promise whatsoever comfortable? yea appliable to us, but the sense of the want of the things promised?  
2. Again, the abuse of the promises would feign be argued from the extent of our applying of them, our resting too much upon, and drawing too much comfort from them.  
Answ. Alas alas, this is so little against the due Application of promises, that let them be rightly applied; and I know not which way we can possibly rejoice too much therein.  
This I am most certain of, that men very seldom err on this hand; the most of Christians being rather guilty of too much infidelity and mistrust in the truth, and fidelity of him that hath promised. The Scriptures therefore every where plentifully warrant, and powerfully enjoin, even our rejoicing with exceeding joy, joy unspeakable and full of Glory.  
But what can the mouth of this abuse forced open, speak against the Lawful use of the promises, at which indeed this errors spiteful hand strickes too hard?  
May we not lie down and take our rest in the promises, when moved, driven thereunto by a restless spirit, a hint unreasonable? or may we not sink over much from these breasts of Consolation, a word unseasonable? yet when in truth and measure, the promises are taken, applied, closed with: What can forbid or hinder, or who can say unto that happy hand, what dost thou?  
The truth and safety of which comfort and practise I plead for, and prove by the following Arguments, quere-wise.  

Argument for the affirmative.  1. Why may not the promises truly and duly applied, speak comfort to us, as well as to our Fathers? what kept David's Head up even in the depths? but the truth and word of God in the promise; what encouraged our Father Abraham to believe against hope (i) reasonable hope) 
Rom. 4. 18  but that he remembered the promise and staggered not; and all the Saints of old we read, that through patience and hope, 
Heb. 6. 12.  they inherited the promises; yea last, what invited our dear and blessed Saviour himself, even to endure the Cross, to 
Heb. 12. 2.  despise the shame, but the Joy that was set before him? how? why in a promise. Isa. 53. ult. are not these examples, for our instruction and imitation? we may look unto Jesus, surely we, whom the Gospel itself hath styled the Children, the Heirs of promise, we may take up our Cross and follow our forerunner, even in this, in 
Rom. 9 8.  applying the promises, for our Joy and Comfort: Being the rather willing to suffer here with him, for that it is promised us that if we suffer with him, we shall also reign with him. The promises belong unto us as well as to our Fathers. And is not the comfort of the promises ours also? the promise belongeth to You and to your Children, and to all that are afar off, as well in time as place, even to as many as the Lord our God shall call, and why not then appliable to us, even to as many as the Lord our God shall call also, for the comfort thereof, Act. 2. 39  
What true solid, I mean spiritual comfort, can be possibly received, by any other way and means whatsoever, and not through the promises. All our hopes depending thereupon, all our Joys must flow therefrom: We having no pure and spiritual Joy, but what hath entrance into us by the door of hope; and the Object of hope being nothing else but the substance of the promises. Secondly, Aagain, Faith is the only hand whereby we take to ourselves, all real and spiritual joy and comfort, and now the only matter of Faith is the Promises. It being the substance of things hoped for (i) the matter 
Heb. 11. 1. 1 Pet. 1. 8.  of the promises; therefore all joy unspeakable, and glorious is by believing (i) applying the promises.  
3. What can be imagined, by any reasonable fancy, to be the proper and genuine end of a promise, but rest, support, comfort, etc.  
The world being a Wilderness so full of annoyance to the Children of God, he surely hath so filled his word with promises, plainly intending to lift up their heads to bear up their hearts against all their trials, with promises (i) Of the supports and comforts of his presence with them here, and of another, a better place, Land, Canaan, Heaven, and rest hereafter.  
Quest. But how shall we be sured that God hath such an end and intention, to comfort us by promises?  
Answ. This may be demonstrated, first from the form thereof; a promise doth properly, yea & formally speak and declare comfortable things. This is essential to it, it cannot be a promise, unless its most direct and immediate intention aim something towards comfort, endeavour some satisfaction and rest in its Object more or less. Either these parts of holy scripture are not promises, or there end an intention, is comfortable to us.  
2. From the matter, that being comfortable also; now the matter an form do mutually illustrate and prove each other as in the promises. For let a promise be made and confirmed with all possible Zeal and strength of security, yet if the matter be of no worth, it speaks no comfort, so if the matter be never so precious and rich, what is it to me, unless I either have it already or have some hopes and assurance thereof by promise? but now the things of Heaven, being a Pearl, a Treasure, an Inheritance, a Kingdom, etc. The matter is most rich and precious, but all this being promised, there being a promise of the eternal inheritance, and the Kingdom promised, Heb. 9 15. Jam. 2. 5.  
The form is also most cordial and comfortable, and both together made precious promises, exceeding great and precious promises, Pet. 1. 4.  
3. From the end of promises, as God himself hath declared it to be by his own authority in the holy Scriptures, and sealed it according to his truth and power in man's experiences.  
1. God's own end in promising (that none might have the least occasion left, of so gross an error) is almost every where found with his promise in Scripture. And what is it but the end we speak of, rest, quietness, peace, contentation, etc. Fear 
Isa. 30. 10.  not thou my servant Jacob, but is it demanded how Jacob must remedy fear? I answer, the believing and applying the promises following; lo, I will save thee from far, etc.  
Again, be contented with such things as you have, but upon what ground? for, or because he hath said, I will never leave 
Heb. 13.  nor forsake thee. Yea let us hear one famous Scripture, speak for all the rest: For God willing more abundantly, to show unto the Heirs of promise, the immutability of his Council, confirmed it by an Oath, that by two immutable things, (a promise being one of the two) in which it was impossible for God to lie, we might have strong Consolation. Heb. 6. 17. 18.  
2. Experience strongly proves the end of the promise to be such as we speak of: In that they have so constantly been, throughout all generations, effectual good means of rest, comfort, satisfaction, or ease in their application; we may safely conclude these and such like to be the ends thereof. Nothing being an able and effectual means in any of the works of God but such as are appointed and consecrate thereto by God himself: And the end of Execution ever discovering, reveiling the end of intention in God, who worketh all things according to the council 
Eph. 1. 11.  of his own will,  
Yea certain it is, this way of a promise is a means of a moral and eternal efficacy to gvie hope, rest, satisfaction, and the like.  
This way is regular to the Law of right reason not being only the way of men, but God also. And may we not use the promises now, for the intents and purposes, for which both reason and Scripture, nature and God hath appointed them? hath God sent us glad tidings of great joy in a promise? and shall we not? must we not believe the Gospel? and rejoice therein? God hath made us partakers of a better covenant, and must we not take comfort therefrom, because it is established upon better promises? Heb. 8. 6.  
Gospel's Christians, are the Heirs of the promises, they inherit the promises, and shall not the Heir rejoice and be glad, with his rich Inheritance; sit under his Vine and his Figtree singing Praises,  
Yea the spirit our comforter himself, is 
Eph. 1. 13  the spirit of promise, Ephes. 1. 13. Wherein after ye believed, ye were sealed with the spirit of promise, we are invited, persuaded, to believe, by a promise, as so, in the form thereof, when we believe, we are Heirs of the promise, that is, of the matter thereof, then, we not able to apply our Privileges in promise of ourselves, for our comfort; we are sealed with the spirit of promise, that seeing our riches by our right to the promise; we might rejoice with joy unspeakable and glorious in believing.  
4. And lastly, Why may not the promises be the ordained means of comfort, as well as the means of Faith and Holiness?  
1. Promises in their tender and offer are the only ordinary Gospel way and means of encouraging and gaining sinners to believe: The Law in a sense may be said to lead or rather to drive a Soul to Christ, but the Gospel only (i) the tender of Christ in a promise, doth prevail upon the Soul, to lay hold on him. The tenor of the Gospel being in a word but this, he that believeth shall be saved. The promise of salvation herein, upon this condition of faith, set home upon the Soul by the spirit of Christ, doth but reasonably persuaded it to believe for Salvation: And why not likewise to rejoice in the evidence of faith, applying the promise, yea a Soul groaning under the weight and burden of sin, must needs have some refreshment, from the very apprehension, much more application of the kindness of Christ, so sweetly expressed in the inviting promise: Come unto me all 
Mat. 11. 28.  ye that are weary and heavy laden, and I will ease you. That there is such a pomise that gives any hopes of ease and rest, it giveth surely some ease and comfort to a truly weary and heavy laden Soul, as it encourageth to come for it.  
But furthermore, is not a promise more natural and proper, to comfort being applied, then to persuade to believe being apprehended? For I may know of a certain that the promise of salvation belongeth to me after I have Faith, but not before: So must needs have more encouragement, for application of the promise for comfort When I do believe before; then by a general proposition to venture myself, for Faith. Yet as we have found, a tender of promise, by the blessing of haven is the only effectual means of Faith.  
Secondly of holiness: Seeing we have 
2 Cor. 7. 1  those promises, let us cleanse ourselves; now is there not Wine to comfort, as well as water to cleanse, in the Fountain of the Promises.  
To us are given exceeding great and precious promises, that by these we might be 
2 Pet. 1. 5.  made Partakers of the divine nature▪ And are the promises given for this end only, and not much rather that by them we might be partakers of Divine comfort, strong consolation? I might, but I forbear to digress, to show how these promises serve to sanctify and cleanse us; yet thus much will clear and strengthen the argument; Promises, are means of holiness only accidentally indirectly: But of comfort, directly and naturally. They are the breasts of consolation, though wanton and untowardly wicked Children, may vex, deface, and spit upon them: Yet let our Father encourage, enable us still to hug and kiss them, to struck them with the hand, and suck them with the mouths of our Faith, thence to draw sweet milk, to comfort and strengthen us against all temptations and trials: And shrew be to all such as offer them despite, or injuriously endeavour to pluck them out of our mouths,  
For the word of God notwithstanding what ever is said against it, is still 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, profitable to us, both in its proposition, Precept, and Promise: For Instruction, Obedience, and Consolation.   

CHAP. XIII. Of the Gospel, Communion of Saints, or Church fellowship.  
WE now are fallen into a considerately capacity of attoneing and mediating for the poor despised ministry, with the Spirit of the Gospel. But we shall here undertake on its behalf in two respects only, viz. In its way and manner, and in its matter, its ordinances. (Leaving the condition of its contemned forforsaken, and condemned Officers, as too too desperate and even past recovery, by my inexpert and impotent hand.  
First, Then this error indeavoreth, to 
Error.  subvert the way of Church-fellowship, condemning this, as the very worst and most false of all the rest. Now,  
Reason. This is abundantly reproved by the marvellous experience, of the feigned disturber of the false rests, for he was 
In the ninth false rest.  never under more gross darkness, more Laodicean lukewarmness, he was never more spiritually proud, more carnal, more censorious, etc. Then when under this dispensation, Viz. a member of a visible church in Church fellowship.  
Answ. And is this all (as indeed it is all) that you can say, against this good way of Church-fellowship, Viz. the corrupt abuse that your own and others hearts do make thereof.  
But how strangely argued, may it not be yet the way of God? though man abuse it? is it not possible for our unwashen hands to pollute and defile the holy things of God? was not the holy Child Jesus, innocency itself, disgraced and spit upon? scourged and crucified? and the Servant is not greater than his Master, nor the things ordained then the Ordainer himself.  
Moreover we might bring many thousand experiences, and those of as good authority perhaps as yours, for the way you explode, that will seal to the divinity and testify to the most comfortable excellency of the use and benefit of Church fellowship; answering that they were ever more fearful to offend, never more humble and self denying, less carnal, less censorious, etc. Then while they walked in the good, sweet, safe, and sacred way of Saint-Communion.  
But is his abuse, against this way? 
1. Argument for affirmative  God's own Command of use, is for it.  
Let all things be done decently and in order, If no Church, no order in it, if no visible Church, no disorder in the Church; there being no disorder in the Church invisible.  
2. Where there is no Church-Communion, there can be no Admission or Excommunication: what then is become of these duties? what meant by 2 Cor. 5. and more the like places?  
What is the meaning of the Keys of the Church? Which signify both, a shutting some in, and the turning the Key upon others, as also the privilege of the first, and the loss and disgrace of the later.  
3. If no Church fellowship, than what room, use, or occasion of the Sacraments?  
4. And lastly, What is become, with the men of this way, of the ancient practice of primitive Christians (which was wont to be held the nearest to Perfection? for they ranked into a visible order, continued steadfastly in the Apostles Doctrine and 
Acts 2. 42, 46, 47.  fellowship, and breaking of Bread, and Prayers.  
But the Saints joint experience hath, I hope, so powerfully, fully convinced them of the expediency, comfort, necessity hereof, that there need no more be said for their confirming in it. Only, let us hold fast the profession of our Faith without wavering, considering one another, to provoke one another to love and to good Works: Not forsaking the Assembly of ourselves together, as the manner of some is; but exhorting one another, and so much the more as ye see the day approaching; not so much the less, as we see Christ coming in his Spirit or Person, to guide or to judge 
Heb. 10. 33, 34, 35.  us: But so much the more, assembling ourselves and exhorting one another as we see the day approaching.   

CHAP. XIIII. Of Gospel's Ordinances in general.  
BUT we pass on from the way of the ministry, to that is most material, viz. the Ordinances themselves, the matter thereof.  
The general conclusion of these men against Ordinances is plainly this.  
Those forms that Christ appeared in, when 
Error.  in the flesh, are dissolved & cease, at his coming in the spirit. And they for their parts have received the coming of the Spirit, therefore all forms (i) Ordinances cease to them.  
The potent Scripture for this end and 
the ground.  purpose, is, Revela. 21. 22, 23. And I saw no Temple therein: For the Lord God almighty and the Lamb are the Temple thereof, and the City hath no need of the Sun, neither of the Moon to shine in it: For the Glory of God did light it, and the Lamb is the light thereof. Hence they conclude, they being in this City, therefore they have no Temple of Ordinances, no need of Sun or Moon, the Lord, etc. and the Lamb lighting them.  
But in answer hereunto, I shall, I hope, prove these two things. erst, That this glorious City is not yet built. And secondly, That when this glorious day shall be, it shall not, probably, dissolve or darken, but rather enlighten and certify Gospel Ordinances.  
1. First, to prove this glorious City, here mentioned, magnified, is not yet in the World. Some hold that it is the state of the Church in Heaven; and that, upon such like grounds as follow. 

1. Because of its entire perfection, no 
ver. 27.  unclean thing being admitted into it, and none but such as are written in the Lamb's Book.  
2. Because of the full, and even immediate 
ver. 23.  Presence of God there.  
3. Because than shall be the day of 
ver. 24. & ver. 4.  Redemption, even of completed Salvation.  
4. Because the day of Judgement seemeth 
chap. 20. ult.  to precede it.    
Now if we look upon this new Jerusalem, as the perfect Estate of the Church after Judgement in Heaven: As our Saviour will submit to give up his ministerial Kingdom to his Father, then, so those wickedly presume, that would take it out of his hand before.  
But others, and they perhaps, more truly, conceive, this new Jerusalem to be the Church on earth, made exceeding glorious, by the wonderful presence of the Spirit of Christ, (for we here take no notice of the presence of his person with it.  
And this opinion hath these grounds amongst many more, against the former. 


Cap. 12. 20  1. Because the glory of this City seemeth to appear before the last coming of Christ.  

Vers. 25. compared with Mat. 25. 10.  2. Because there is yet a proffer of Salvation, and the water of Life, the Gates of this City being not shut by day, and there shall be no night there, but the Gate of Heaven at the last day is shut, upon the foolish Virgins.  

Vers. 10.  3. And chiefly, because this great City, and new Jerusalem descendeth out of Heaven from God.    
But to apply to our present drift, now as we cannot imagine, that, unless all tears, pain, sorrow, death, yea resurrection, and Judgement, are already past us. Things most gross, ridiculous, and senseless; that the state of the Saints, is already Heaven; and conceit ourselves to be set free from the use and performance of duties and Ordinances upon that first account; so neither can we plead our freedom from them, upon the second construction of this City; namely, to be that glorious appearance and presence of Christ, upon, and with his Church, at the day there spoken of, which though indeed it be nearer to the World, our sins; yet I suppose it is as truly absent yet from us, as Heaven itself: And first,  
1. Because this new Jerusalem cometh down out of Heaven, after the condemnation, 
Vers. 2, 3.  judgement, and burning of the great Whore, the utter downfall and ruin of Antichrist.  
2. This new Jerusalem cometh down from God, after, or upon the glorious 
Forbes.  and visible conversion of the Jews, vers. 24. with 27. Now neither is Antichrist yet totally ruined, or the Jewish Nation and People, yet visibly converted.  
3. Because this City shall be so illustrious, as that it shall be glorious in the eyes of all: It shall be generally, both 
ver. 24. 26  by Kings and Nations, owned, honoured, and admired.  
4. And lastly, There shall no unclean thing enter into it. Now is there any way, Church, People, yet in the world thus owned and admired by all? thus pure and undefiled? hath no unclean Livers or lying hypocritical men, to be the followers of it?  
Obj. But this erroneous way, we plead against will say, comparatively, there is none unclean or hypocritical person that entereth into her; if you compare her followers with other Professors. And the place is to be taken comparatively, and not absolutely.  
Answ. We need not go about to pick holes in the Coat of the maintainers of this error. But accepting this distinction bot● for this, and the Verses, or Terms, viz. of Temple, Sun, Moon, etc. We now are discussing: We shall endeavour and desire to end the Controversy and conclude; That,  
As it cannot easily be imagined that no unclean thing shall be admitted into this City, so neither, that there shall be no form or Ordinances allowed, or practised there.  
Let both these expressions be received in a sense comparative, and not absolute; and without much difference, we may here shake hands in the receiving thereof. Yet,  
Not that we argue in the least (we having sufficiently proved the contrary) that this way or any other yet in earth, is this new Jerusalem; but only thus much we consent to, that when ever God shall please to send down this holy City from himself in Heaven there shall not be so much of form in the World; yea in the Church as now.  
Observe me, I dare not say there shall not be even in this City so many, forms in your sense, Ordinances, much less none at all, but not so much form opposed to power, not so much formality opposed to Reality and Spirit in Holiness and Worship. The second thing, I have promised to speak to. Therefore,  

The true meaning of the Text.  2. Can it be thought that this City is already come, or coming down from Heaven; I see not that the fall thereof, must needs crush Ordinances: Must needs take away the use, but rather, and only the abuse thereof: The full and genuine meaning of the place being thus, viz.  
The most of this Chapter, is a beautiful, rare, and goodly description of the glorious Estate of the Church at the conversion of the people of the Jews; therefore, the Church, the Lamb's Wife here, is called the City of the new Jerusalem: Therefore also, we read the whole description, almost, in the language of the Jews; we have an Application of the promises formerly made for the restitution, recovery, Glory, of the Jews; and to conclude, we therefore read here of a Temple, a place of worship peculiar to the Jews; and something, even God and the Lamb, to bear Analogy thereto.  
And now when it is said that there shall be no Temple in the City, it is not meant that the Gospel's Churches of the Gentiles, shall lose and leave there Gospel Ordidinances, but that the Jews must not here expect a jewish Temple, a ritual Jewish worship, as if it had plainly been said, that the jews may not be so far deceived, as to expect the restitution of their old Legal and ritual worship. Let them know, that in this City the wonderful presence of God in Christ, in a purer, truer, worship of him, shall fully supply all their, heretofore, external Pedagogy, that they had by their Law, in their Temple then. The Veil of this error yet lying over their hearts; they being two much wedded to th●ir Law, the Law of Moses, and the rites thereof, in opposition to the Gospel, and the spiritual service and worship thereof, the Apostle telleth them that this new Jerusalem hath no Temple, but that God and the Lamb, are 
Ezek. 48. 33. 2 Cor. 3. ult. Rev. 21. 21.  the Temple thereof. And when their heart shall be turned to the Lord, this Veil shall be taken away, and they shall then see with open face, as in a Glass, the Glory of the Lord, for the Glory of God shall light the City, and the Lamb shall be the light thereof. And the Jews of the glorious appearance and enjoyment of God and the Lamb, among them, forsaking their former formal way of worship, shall now worship the Father in spirit and Truth, for the People that are saved shall walk 
Joh. 4. 23. Vers. 24.  in the light thereof.  
Not that all or any the Ordinances of Jesus Christ, but of Moses only signified here by the Temple, shall be taken away: Now,  

Arguments against. 1. Cor. 15 24.  The performance of them being only cleared, brightened, and purified, in the light of this new Jerusalem, holy City: For, 

1. The ministerial Kingdom of Christ, according to his Gospel doth not terminate, until the end shall be.  
2. Christ must rain in his ministerial 
ver. 25. 26.  Kingdom, till he hath subdued the last of his Enemies, death, till there be no more 
Rev. 21. 4  death. As, 

1. The Sacrament of the Supper of the Lord must be done in remembrance of Christ till he come.  
2. The Commission of Baptism reacheth, 
Math. 28. ult.  always even to the end of the World.  
3. For the preaching of the word, even after this new jerusalem is come from Heaven, there is a tender of the Gospel 
Rev. 22. 17.  and water of life, not only the Spirit, but the Bride saith come, etc.  
4. And Prayer is exercised after it also, for the hastening of the coming of Christ 
Rev. 22. 12. and 20.  to Judgement, Amen, even so come Lord jesus.      
Thus it then appeareth that none (much lesse not all) of the Ordinances of the Gospel of Christ do expire at the coming down of the new jerusalem from Heaven: Much less are they to be dissolved or abolished before, as the men of this error would have them. But,  
In the Chapters following, we shall single out the two main standing Ordinances in the Church, which we find in these days, too too much neglected, slighted, and contemned by many, viz. the preaching of the Word and Prayer: And endeavour, at least, if possible, to recover, their credit and practise again.   

CHAP. XV. Of the Ministry of the Word.  
WE are now descended to the special defence of these two special and most profitable Ordinances, the ministry of the Word and Prayer  
Against the first of these, viz. The ministry of the Word, they argue thus.  
Obj. 1 The coming of the spirit, brings so much Light and Knowledge with it, that we have no need of the teaching of men, such low and inferior means of Knowledge. We shall 
Heb. 8.  all be taught of God, and we shall not need every one, to teach his neighbour: saying, know the Lord, for all shall know him from the greatest to the least.  
Answ. I wonder how this man can reconcile their Judgements and practice in this very case; Preaching is dissolved, and yet the World must know this by their preaching; they go up into the Pulpit to pull down, beat down, preaching; and yet at the very same time, and for that very end they preach, is their hand so happy that while they go about to ruin, they must needs build: or so unhappy, that they by building, it must needs destroy, must all be taught of God immediately? then why do they that believe make so much haste and darken the work of Gods own hand? by being the means of teaching themselves? doth not this their own practice discover to all, that they themselves are suspicious, 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 Idols dost thou commit sacraledge? thinkest thou this, O man, that judgest them, which do such things, and dost the same, that thou shalt escape, etc.  
2. Let us search the Scriptures, and in the primitive times, we shall find, 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 find an abundant performance of the promise of the Spirit upon the Apostles assembled together. And what, did it now silence them all, and forbidden them to preach any more? did this coming of Christ in the spirit, disannul, 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 fulfil 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 wonderful 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 honoured.  
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 find Paul preacheth and preacheth this Doctrine; that Faith cometh by hearing: And how shall we hear 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 Ministry 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 itself, and threatneth so much in this Scripture: And secondly, to show the proper and natural 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 Mediator 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 still, or with Calvin, restraining the accent to these later words, saying, know the Lord: the meaning then being no more than this As the effect of the pouring forth of the spirit, there shall be a general profession of the name of God abroad, knowledge covering the earth as water doth the Seas, in a general 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, etc.  
And therefore to conclude, the Text , speaks not the ministry null but effectual: God will not take away means but make means more prosperous by a more especial 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 
Universal accommodum.  truth, by the faithful ministry of the word. And observe, this Covenant was in force as well then as now: Then why 
Note 1.  should it thursdays 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 judgement 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 shall more fully presently, when we prove the succession thereof, make clear 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 Ambassadors, and do not Ambassadors 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 than 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 days of the Apostles with gran● Apostasy, indeavoring withal to destroy the preaching of the word, and to bring us upon the other extreme, from living immediately upon the spirit, to a bare reading of the word. But let the Reader beware, and consider its fallacy, indeed we grant, that preaching, expounding, etc. 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 employed, or that, that is deducible from the holy Scriptures: And that, that is naturally drawn therefrom, is as truly and properly the truth and mind of God as the Scripture itself: Upon the very same terms 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 that they are according to the Analogy of Faith) as very Scripture. So that while our Sermons are the truth of God, and we ourselves 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 ear let him hear 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 ado.  
Answ. Ministerial 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 Gospel's liberty?  
Answ. This, if considered, gives no licence at all towards the wide and common practice 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, Gospel, 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 settled, we hear 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 prophesy 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 days, 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, than 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 loss of this excercise in our Churches, that this way of Prophecy 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 public 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 clearly 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, we deny.  
Answ. But we shall clearly 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 days, which we shall demonstrate from its transition, promises, and ends, as they all are clearly recorded in scripture.  
1. First, let us observe, the transition which the Gospel 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 Priest, but a Preacher or Prophet also Christ sent Paul and the rest, not only to be Apostles but Preachers also; Paul, etc. sent Timothy and Titus, not to be Evangelists, but preachers also; and withal let them know their place, power, and duty. That they should send others and ordain 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 ordain 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 Apostolical 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 days 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 show that the coming of the spirit is not the going away, of the Ministry: And to the last days, 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 do you prove that? therefore compare therewith, Ezek. 47. 10. For even then the fishers (i) of men, shall stand and spread out their nets, etc. 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 the conversion of the Jews, promiseth thus, I will give you Pastors after mine own heart.  
2. Again it is as clear, from the promises to it: Go teach, saith our Saviour, and I am with you always, even to the end of the 
Mat. 28. ult.  World. If there be no succession of the Ministry to the end of the World, how can Christ be faithful that hath promised? and be with it to the end of the World? Yet it is most certain, their Commission lasts so long as the promise mentions, go teach and I am with you, while you teach, even to the end of the World.  
Obj. But this promise extendeth but to the end of that age, as (say they) the original signifieth.  
Answ. Although you of this way have so deeply abjured the Original Text, if you have any spark of Ingenuity left, say thanks to the Original for this, yet.  
But those that employed themselves to teach you this, might have learned you also, viz. That though that Original word, doth more properly signify an Age, yet it is very frequently used in Scripture for the World also: As is noted in the 
Luke 18. 30. Heb. 11. 3. Act. 3. 21.  Margin, where you have several Scriptures, wherein the very same word is so used that it cannot signify an Age, or any other thing but the World: Therefore also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (the word disputed) 
Rom. 16. 26.  doth signify Eternal.  
2. Again, the interpreted sense, being, as most agreeable to the sense and Analogy of other Scriptures, so rendered to us by the most learned council of many grave and Godly Divines, what reason or good end can move a change of it.  
3. But if this ordinary translation of the words, viz. the end of the World be questioned: Let their Interpreter speak for them, I mean the word, always, that stands in the same verse, and for the very same use, viz. As the term of Christ's presence with the Ministry of the word, let that resolve us: I will be with you always, how long is that? even to the end of the Age; a poor short always indeed. Christ cannot be always with us; and not at all times and in all ages also: Therefore the comfort of the Ministry is, Lo, I am with you always, even to the end of the World.  
4. Lastly, but seeing that this Commission is strictly and immediately the universal Commission of the Apostles, who were indeed to expire with that age; suppose we should grant you this desired sense, yet what advantage would this give you against the common preaching, the ordinary continued Ministry of the word, especially considering, that there are so many undeniable Texts; discovering, not only its continuance, but the way of its succession: Declaring God's promises, not only of, but (which is the end and use of the Text discussed) to it also: For hath not God said it, that in the last days, there shall not be only Fishers, but those Fishers 
Ezek. 47. 10.  shall cast forth their Nets, and of Fish there shall be exceeding many; yea, he will give us Pastors after his own heart, which shall 
Jer. 3. 15. 17.  feed you with Knowledge and understanding, and even then, when they shall call Jerusalem the Throne of the Lord, etc. I will bless the Labours of my faithful Shepherds among you, neither shall you walk anymore after the Imagination of your evil Hearts. And again, I will set up Shepherds over them which shall feed them, and the blessed effects thereof shall be, viz. they 
jer. 23. 4.  shall fear no more nor be dismayed, neither shall they be lacking, saith the Lord.  
3. We may in the third place argue the continued succession of the Ministry from the ends thereof: Namely intrinsical or extrinsical, natural or positive.  
And first, from the end of the Ministry, that is intrinsically in the nature of it; and what is that? namely Faith, for what doth naturally answer or receive a report (as the preaching of the Gospel is) our 
Isa. 53. 1.  Faith or a believing of it. And how do we obtain Faith or credit, but by a report? therefore hear we the Prophet complaining 
Posito fine ponuntur omnia media ad finem.  thus, who hath believed our report? while there be any unbelieving and ignorant Creatures, that yet belong to God in the world, there is need of preaching, and let us be assured that while there is any 
Sublata causa tollitur effectus.  need of it, there is place, and use, for it also: For, as how shall they know except they be taught? so how shall they believe except they have heard? and how shall they 
Rom. 10.  hear without a Preacher? and observe, the Apostle there argueth it, a thing as extraordinary for men to believe without hearing. As for men to hear without speaking, without a Preacher.  
Be not deceived, for as the word revealeth Christ, so the Ministry of the word revealeth the word: As the word is the means of the knowledge of Christ, so preaching is the means of the knowledge of the word. The word, is the word of Reconciliation, 
2 Cor. 5. 19  and the word of Reconciliation is committed to us.  
2. But secondly let us add hereto, the other end, viz. That that is more extrinsical to the nature of this ordinance, having its being in, and dependence upon the will, intention, and appointment of the Ordainer himself: And for that now let us examine that invincible Text, Ephe. 4. That plainly resolves us, that when he ascended, Christ gave the World gifts, some 
Ephes. 4. 11, 12, 13.  Apostles, some Evangelists, some Prophets, some Pastors and Teachers: The question is, but how long did Christ intent, that those should remain in the World or Church, only for that age, no verily, but even until the work of their Ministry, we shall all come in the unity of Faith and knowledge, etc. To a perfect man, now are some of these, (viz. The extraordinary officers) gone; yet assuredly others shall remain in the Church, till their appointed end is come, till we all come, not till a few, but till we all come, etc. Then indeed (but let no wicked hand endeavour it before) Christ shall give up the Kingdom to his Father.  
Obj. 5 But there is one main scruple yet behind, and that is this, viz. That though it be granted that the Ministry of preaching is an ordinance, yet remaining in the Church of Christ, yet where may we find it? for as for those that pretend unto it, they, all the World knows, were ordained by Bishops, and the Bishops by the Pope, and therefore it is plain their call is Antichristian.  
Answ. Two things deserve our undertaking here, viz. To answer the Objection, and to satisfy the scruple.  
1. Then first, in answer to this argument, that we are Antichristian, because ordained by them that had their call from Rome, I propound these ensuing considerables.  
Those that first broke the Ice of the Sea of Rome, I mean, those Ministers, that first obeyed that call of God. Come out of her, etc. They undoubtedly had both an outward call from men, because they were Preachers in Rome; and an inward call from God, for that they came out of Babylon: Now 'tis most unreasonable to judge, that they lost their inward call to teach, by leaving Rome: and for their outward call unto it, either the Essentials of their commission received from men be fore, remained; the Antichristian circumstances being shaken off, like Eliahs' mantle, when he went to Heaven (as it did their Baptism) upon the old rule, Fieri non debuit, factum valet: or else their call was extraordinary to them, their necessity giving a sufficincy of warrant thereto.  
2. The calling of such Ministers, being received many years before they left Rome, might for any thing we know be received, when the Church of Rome was a true Church, though extremely corrupted: For as soon as ever the Pope was the man of sin, the Antichrist (i) When his iniquity was ripe, may we not think, that God would not suffer his People or Ministry, much less, any longer under him, but both called and brought them from under him; and then there is no difficulty left, but we have found and granted a succession of Persons in the Ministry of Christ from the Apostles times.  
But suppose that Rome was so far apostatised, as that she was undoubtedly Babylon, before both these Ministers, ordination by her, and leaving of her, yet what reason is there, that when they have left the Church of Rome, with her Antichristianisme, that they should still be condemned for Antichristians? the People leaving the Romish Church, were therefore honoured as the true Church; and why not the Ministry, upon the same account, as the true Ministry?  
Que. But to the Ministry, leaving Rome; is is there not required a new Ordination? seeing their former was Antichristian?  
Answ. Those Ministers that saw reason for leaving Rome, it seems, saw no reason for a new Ordination.  
2. When God denieth an ordinary way for things that he purposeth to continue, he himself supplieth extraordinarily: as he fed Elias, supplied the woman's Bag and Cruse, and might do here, viz. By the consent of the Church, having all 
Vox popult, vox Dei.  power radically in her, that Officers should have even for Ordination, and in such a case, the voice of the People is the voice of God: Again, it is granted by the very doubt, that there is, and must be a true Ministry some where; and urged by the Objection also, that the Ministry of Rome is Antichristian: Therefore the true Ministry must needs be with us, that is, the discenting, Reformed Churches: Let the way of Devolution, Derivation of it, be either extraordinary or ordinary, or whatsoever.  
2. But we shall add a few things more for satisfaction to the scruple, viz. To prove that the Ministry, of the Reformed Churches, and particularly of England, is the Ministry of Christ. I mean not, every idle, blind, and corrupt guide among us, but such as be in life, Godly, and honest, in Labours abundant and faithful among us, such as these are truly sent by Jesus Christ.  
1. Therefore consider, it being granted that there is, and hath been still since the days of the Apostles, a succession of the Ministry of Christ, where should it be? before God called us out of Babylon, it must be either in the Church of Rome, or among the Turks or Jews: The two later no Christian, none will say that they had the Ministry of Christ, therefore it follows, the Ministry of Christ, before the reformation, was in Rome (i) under the Romish power: But when we divided and abjured Rome as Antichristian: The true Ministry must be either with Rome, or us, that did descent from Rome, it is most unreasonable, and a contradiction to say, that the true Ministry is with the false, and not with the true Church: Now if it be granted, (as it cannot with any kind of colour be denied) that when the people of God first came out of Babylon, they brought the true Ministry out along with them, it is most clear that the Ministry of England, hath had a Succession most known and visible from those that first broke off from Antichrist: Now the only difficulty is, whether we or those that separate from us, have this Blessing pleaded for; and it is clear from what hath been just now said, that we once had it, and it behoous them to show when and how we lost it: But as for them that separate from us, 'tis very unlikely that the true Ministry should be with them, for first none of their Preachers, at least very few of them, in his great Harvest, pretend unto it; And again, their own pretences, or vain imaginations, would not create their lawful call unto it: Which call consists of two parts, viz. Qualification, and 
Tit. 1. 2 Cap.  Commission: The first they only presume they have, the last, they care not for.  
2. Moreover we may prove the truth of our Ministry from the truth of its fruit▪ and Effects.  
First, Our Saviour in giving us rules for the trial of Teachers, saith, By their Fruit ye shall know them.  
Their Fruit, that is, their Doctrine: you shall know them, that is, whether they be of God. If there be a Ministry of Christ in the World, where should it be? but where the Doctrine and truth of Christ is taught? and though we cannot clear a Succession of persons, yet doubtless a Succession of Doctrine, is in this sense enough to clear the truth of our Ministry: We have the Doctrine of Christ truly preached among us, I mean, the reformed Churches, above all other Churches in the World, and upon evident consequence it follows, that we the Reformed Churches, have a clearer evidence of the truth of our ministry then any other.  
2. From the Effects thereof, wrought by preaching in the hearts of the Hearers, cut off the Beams from the Sun, and they cease any longer to be conveyances of light unto the World. And the Ministry cannot do the work of Christ, but as depending upon Christ, who are only Ministers▪ by whom you believe, as God gave to every man. Now if the Ministry do the work of Christ, and this be only by the strength and help of Christ, surely it is Christ's Ministry; and it may say with the Apostle to all the true Converts in England, ye are the Seal and witness of our Apostleship, and call from Heaven, who have been owned and used by the hand of Omnipotency, in your spiritual Creation, Resurrection, and Regeneration: This reason may be by no means slighted: As to say, there were never any truly converted among us by the Ministry of the word, is against very sense, and most uncharitable; so to deny the mean to be of God, is no less than Blasphemy: To conclude, remember, that the seven Stars are in the hand of Christ, not only to be used, but kept by him: 
Rev. 2. 1.  and his presence is with us, not only to bless our faithful 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 error 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 righteousness, the savour of life unto life, yea and to conclude, and put all out of doubt, expressly 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, lest a way being left us, and we not being willing to walk therein, the Father of lights should withdraw his direction, and we lose both our way and ourselves too. Let us never discover ourselves 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 wilfully refusing our own mercies, most cruelly to murder our own seals rather than 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.  lest the Lord come quickly and remove his Candlesticks away from us, as a wicked generation, most unworthy thereof, except we repent.   

CHAP. XVI. We having sufficiently spoken, for the Word, it followeth that we make intercession for Prayer.  
Obj. ANd now what can be said against this harmless and innocent duty? this heavenly, and profitable Ordinance, Prayer? Why Prayer is too poor and contemptible a practice, say they, for us: The Miserable effect, and consequent of want, but we want nothing: The dejected companion of impotency, weakness, and imperfection, etc. But we are strong, entire 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 carnal, base, and unworthy thing. But even in this, while they plead their perfection, how do they in the interim discover their weakness 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 several times do we find our Saviour himself upon his knees in Prayer? surely those than are none of the followers of Christ, that cast off prayer, his so frequent practice.  
2. Yea certainly Jesus Christ (if there a thing as perfection here) had attained perfection just before his death, yet even then he finds occasion to authorise the excellent practice of prayer by his own 
Joh. 17. 1.  example: Jesus spoke these words, and lift up his eyes to Heaven, and said, Father, etc.  
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 express, and manifest our unbelieving 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 encouragement, 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 gospel-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 Israel, 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 show his liking and encouragement thereof, hath promised a Grant, even of whatsoever we ask believing. As Math. 21. 22. Mark. 11. 24. Jam. 1. 5. 6.  
But we shall have occasion more abundantly to clear these things, in the positive proof of this Haevenly exercise, which we shall immediately undertake; by confirming. 1. The warrantable. secondly, the useful and necessary practice thereof.  
1. We shall warrant the practice of prayer, even by all that live in this World, by arguments taken, First,  
1. From the nature of prayer: which is not temporary, but Eternal. Let us therefore consider it a little as divided, distinguished into its two main parts. Petition, and Thanksgiving: And now for the later of these, all join hands to lift it to Heaven; by the acknowledgement of all, it must, yea is long agone arrived the heavenly Canaan: And why must Petition, the Companion of Praise, a part of the same Duty, Ordinance, die in the Wilderness? what is there more inherent to praise then Petition, to make it more Eternal? or what in petition, to make it more mortal than 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 enjoyment we praising, yet both with respect to the same thing? and why then should the one be more immortal than the other? hath God commanded, Rejoice in the Lord always, and hath he not said also, pray ever more?  
Que. But why then doth Petition die on earth, while praise and Thanksgiving is alive, and triumphant 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 internal part or cause of Praise, but that, causa sine qua non, that occasion, or subject matter of it, those heavenly enjoyments for which we praise or give thanks to God; and therefore it, rather than petition hath its work, business, employment, 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 external to it, being as truly alive and eternal in its root and nature, as thanksgiving. Imagine we but an occasion of prayer in Heaven itself, 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 die but live; and put up itself 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 eclipsed, in the days of his flesh, with strong cries and tears petitioned heavily; My God my God, why hast thou forsaken me? Prayer it is an immortal spirit, most like unto fire, (not in the Embers, but) in the flint, where it lives for ever in virtue, 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, than it is betwixt its set hours, or upon a thanksgiving day in the World. Prayer, I mean, the Petitionary part of Prayer, is eternal, after the same manner, with the heads of Logic, the principles and conclusions of reason, all natural and moral 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 rational means of an end: The obtaining our desires (both witnessed, in their observed rise in children, and their general use and practise among all People and Nations) and in both these respects, eternal.  
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 souls of them that 
Rev. 6. 9, 10.  were slain, etc. 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 Prayer to all of this world; we shall argue now from the subject of prayer: Man.  
And as Prayer is of an eternal nature and power; and is only suspended till occasion acts it: So every man alive, a Tenant of this World, hath continual matter and occasion thereof; and therefore every man alive have their warrant most ready for the practice 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 natural 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 kind or other, while they live in the World.  
1. Now for the first of these, because the want of spiritual, Heavenly, things, as it is an occasion of Prayer, is as less doubted, so less sensible also; we shall therefore demonstrate that even earthly and temporal wants, are a fit and seasonable occasion of prayer.  
1. Even temporal blessings are promised, and therefore may, and must be prayed for. Godliness 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 Field, etc. Yet for this will I be inquired of by the house of Israel 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 pass.  
2. And as any misery is the occasion of prayer, so the best and perfectest of men alive, are subjects of misery in one kind 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 equal 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 error in this fruit, their rience visible all the world over, discovers and proclaims their vanity and sufferings; they being subject to griefs, sicknesses, wants, death, as well as other men. Now unless they will maintain their Resurrection is passed 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 Friends, themselves, their Souls, Bodies, Estates, Names, etc. And still resist, and quench the spirit of Prayer.  
3. Thirdly, We argue the warrant of this practice 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 continual 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; God's 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 clear 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 powerings 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 general descriptions thereof, some men, as our Antagonists; imagine, that such shall be the pouring 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 prayer 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 powerings 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 and Supplications: this will relieve some light more, if compared with that of Eze. 36. where having first laid down a most large description of the Covenant of Grace, which will not be expressly or fully performed till the powerings of the spirit, upon this House of David and Inhabitants of Jerusalem; all is concluded with this, yet the spirit I have poured upon you, as a spirit of supplication, shall make you pray for what I have promised; yet for all this will I be inquired of by the house of Israel, etc. Not that we imagine that the Sun of this spirit is thus full risen upon any among us, do we argue; but for the conviction of the folly of such, as upon such a supposition, have denied themselves of the benefit and practise of prayer. They have only the foolishness of casting away prayer, and not the fullness of the coming of that Spirit that is even then in its fullness a spirit of Grace and Supplication.  
2. Secondly, Let us consider the spirit of God in its office also: And we shall find that it is not sealed, to dissolve, but indeed appointed to uphold, yea perform this duty of prayer, in us and for us; its Office is (answerable to his name) expressly performed, in bearing up our Infirmities; 
Rom. 8. 26.  teaching us what to ask, yea and by making intercession or praying in us. Is the Host or the Kingdom of Heaven then, divided? is the spirit his coming, to teach us what to ask and yet to put an end to the duty of prayer? help Oedipus.  
Obj. But if any interpose, that the spirit according to this, Rom. 8. is said to pray in us which may bear an immediate intercession to God for us, without the means or use of our hearts or mouths; I answer, that according to, and in the very same Text, verse, there are two sufficient Expressions to detect and prevent such a fond Evaision.  
1. The spirit is said to help our infirmities, intimating, that we are the Subjects or undertakers of Prayer, but indeed we being weak and insufficient for it, the spirit is to help and assist us in it.  
2. It is also said to make intercession in us with groans, etc. implying thereby, that the spirit doth not pray in us only, but by us also.  
The spirit being no ways capable in itself of groaning, it intercedeth in and by our groans: We being only capable of groans, that are capable of the feeling of those heavy miseries that are prayed against.  
It being high time I end, having set the Seal of the spirit to the warrant of the duty of Prayer, my spirit also making Intercession both for the duty and the Opposers thereof, with groans unutterable.  
2. But as I have been large in warranting the practice, so might I be much more large in pressing the duty of Prayer.  
It being as good as true, as useful as lawful, yea most necessary (which I shall only touch with that usual distinction of necessity and leave) and that.  
1. With a necessity of command; We have not time, scarce Arethmetick, to reckon up and set down how many several times, this exercise of prayer is commanded in scripture; which, by the authority 
Phil. 4. 7. 1 Thes. 5. 17.  of one only, is made not only to be no sin, but a duty also. In every straight, at all times, in all ages Pray; in every thing make known your request unto God. And pray continually. Now doth any man plead that this duty or command, is of no force to him, I demand where, when, and of whom hath he had a dispensation therfrom? neither can the power or authority thereof be weakened by extinction, for the want of occasion: Every man alive, having, while alive here, some cross, some want, or other as hath been largely demonstrated before. And to want and the Cross, is prayer still nailed and joined, or enjoined rather upon such as suffer them; if any man lack let him ask of God 
Jam. 1. 5.  that giveth liberally, and upbraideth not.  
2. Prayer is necessary with a necessity of means also. And it is indeed both a Rational and a Religious means of good to us: The first, we heretofore have cleared, and the later appears, in that it is not only a Gospel's command, but such, as is still encouraged, and followed with the attendance of a gracious Promise.  
Prayer, it was the Ladder by which our Saviour himself must climb, and ascend to 
Psal. 2. 8.  his Kingdom and Glory: Ask of me, saith God unto him, and I will give thee the Heathen for thine Inheritance, and the uttermost part of the earth for thy possession: It is the Rope whereby he also draweth us up after him, that where he is we may be also: So prayeth he that ever liveth to make intercession for us, Father, I will that they also whom thou hast given me be with me where I am, that they may behold the Glory which thou hast given 
Joh. 17. 24  me.  
Prayer is that whereby we also cry Abba Father; and receive from his hands, both the general and particular blessings of Children.  
In general, Prayer is the Sword in our hand that cutteth off the head of the beast Babylon, being drowned in the Sea of tears, and the great Whore burnt in the Zeal of cries. Prayer with the strength of its importunity breaks the Heavens, so that the Glory of God may descend upon his Church, and make it the praise and beauty of the World. Yea, and hastens the glorious marriage-day betwixt the Lamb and the Lamb's wife; as we prise those things, let us practise Prayer, joining therein, with glorified Martyrs, Apostles, and Prophets, even Heaven and Earth, and say, 
Rev. 6. 10. Isa. 62 1. 2.  How long, Lord, holy and true, wilt thou not judge and avenge our blood, etc. For Zions will I not hold my peace and for Jerusalem's 
Rev. 22. 20.  sake will I not rest, till the Gentiles see her Righteousness, and all Kings her Glory; Amen, even so come Lord Jesus.  
And all particular private mercies are to be handed by prayer also; it being a means, not only of our own but our neighbours good; not only of temporal, but spiritual and Heavenly Mercies also.  
It is the means of knowledge and Wisdom, 
Pro. 2. 3. 1 Kin. 3. 9  as we may read, both in the wise man's Doctrine and experience: therefore if any man lack Wisdom let him ask and 
Jam. 1. 5:  have it of God, who giveth liberally, etc.  
It is the means of Grace, both pardoning 
Psal. 15. 1. 2. etc.  and healing Grace; therefore let us come with boldness to the Throne of 
Heb. 4. ult.  Grace (both to find Grace) and to obaine mercy, etc.  
It is the means of comfort and consolation, therefore the Psal: Restore unto me 
Psa. 51. 12  the joy of my salvation: Let us make request by prayer, and the peace of God, etc. 
Phill. 4. 6. 7.  shall keep our hearts and minds in Christ Jesus.  
Of perseverance, I have prayed, saith our Saviour to Peter, that thy Faith fail 
Luke 22. 32.  not.  
And of all spiritual and heavenly blessings in one, of Salvation itself. For whosoever shall call upon the name of the Lord shall be 
Rom. 10.  saved. Whatsoever ye shall ask in my name, Knowledge, Wisdom, Pardon, Grace, Perseverance, Comfort, Salvation, Heaven. 
John 16. 23, 24.  And what more can you think of, whatsoever you ask in my name, the Father will give it you, and it is but ask and have, O let us then ask and receive that our joy may be full.  
Prayer, O the divine prevailency of prayer! it shutteth and boulteth up the 
Dan. 6. 11 12.  mouths of Lions: It openeth the doors of the Prison house: It openeth when no man shutteth, and it shutteth when no man 
Acts. 12. 5.  openeth.  
Prayer, administereth liberty to prisoners: Plenty to Famine, Health to Sickness. Peace, Wisdom, Fullness, God, Christ, the spirit. All, are stored in the promises; and Prayer is the key that opens this 
Ezek. 36. ult.  Cabinet; and hath access unto this Treasure; and by the hand of Faith takes all, appropriates all. By Prayer, our hearts are lifted up to our Treasure, we have our conversation above, we have talk, intercourse, and Fellowship with Heaven, and are by its glory mysterious still, wrapped up 
John 17.  with God and Christ in one. O the excellency, prevalency, and Mystery of Prayer.  
But if the black and dark suit of prayer, petition (which must, by Heaven, as darkness by light be done away) be glorious? How shall not the bright and fair side of it: Thanksgiving and praise in the reflection, where both Saints, and Angels, Christ, and God, shall be glorious for ever, exceed in Glory? O the Riches, Grace, the Kingdom Power and Glory, of Prayer.  
Who can declare the noble acts of prayer? who can show forth all its Praise? blessed be that God that heareth Prayer; and blessed be the Sons of Prayer.   

CHAP. XVII. Of Experiences.  
WE have hitherto endeavoured, that the spirit might own his own effects, Cause, word, and Ministry: And it followeth lastly, that we reconcile him to the knowledge and acknowledgement of his own former Seal and witness, viz. in our Experiences. The error is, that all the experiences that we have had of God 
Error.  in his deliverances of us, and that not only outward but inward also: these (saith my frequently quoted Author in his sixteenth false rest) are false rests when we make them evidences of God's Love, and matter enough, to conclude, safety rest and happiness.  
This same Author would prove this error with his old argument now applied, viz. For, saith he, some men's deliverances 
Ground.  are of God, some of themselves, and some of 
Pag. 90. lin. 25.  Satan; but none of these are to be rested upon seeing they may be true or false.  
Answ. I answer. Spiritual expriences (for such he especially instanceth in) as true and falls, in his sense here, must of necessity be meant, not to be so in themselves, but with respect to our knowledge and judgement of them. For as in themselves, they must be (and can be but) one; either true or false: So in his argument are they supposed to be of God or not of God, viz. of man or Satan. His meaning is, when he urgeth that our deliverances may be either true or false, that for any thing we can know, they may be either, or as well false as true; and therefore we can build no infallible assurance of God's Love thereupon; since the knowledge with respect to the evidence thereof is fallible.  
Again, hence then there will arise a double question. 1. With respect to the matter of deliverance, is, whether we can know, whether we are truly delivered or no; whether our deliverance be real. 2. To the Author of deliverance, and is, whether we can possibly know, whether our deliverance be wrought by God, or no; (i.) by Satan or ourselves.  
1. First, Then let us examine whether we may know the truth and reality of our deliverance: And to this I answer, what should hinder us, if the spirit of God assist us? can any thing be more knowable to the Soul then its own actions and passions? if I know any thing, do not I know that I know it? if I love any thing, do not I know that I love it? if I hate any thing do not I know that I hate it? can there be any real change within me, especially more than ordinary, any motion, alteration, conversion, more than ordinary, and I know it not? but what is more sensible than the deliverance from under the bondage of the Lordly power of corruption (to use one of his own instances. For this same purpose) than the cutting off a right hand, plucking out of a right eye, the mortification of a beloved lust; what is more knowable than the peace of God passing all understanding, when delivered from a troubled, vexed and tormented conscience? what more perceivable then, then joy unspeakable and full of Glory to me?  
Obj. But the very heart and core of this objection, that is so hard to be gotten out, it is, viz. that Hypocrites do think their deliverance as true and firm as the best.  
Answ. I answer, this is not denied; and yet this as I have showed before, cannot a jot make a true Christians evidence fallible: or the knowledge of his true deliverance, weak and deceivable. The Reason is plain, for though a man in the dark, or blind, may easily be deceived, yet a man that hath his eyes in his head indubitably knoweth what he seethe or feeleth. A man a sleep, may dream and fancy to himself that he hath full Barns, full Chests, full Tables, all the ground and matter and occasion of joy imaginable: But though this man doth but dream, and is deceived, cannot another that hath these things indeed be assured thereof? shall another man's lie make my truth of none effect? because some menare dead, are there none that know themselves alive? some blind, do none see, and know they see? because the half recovered blind man in the Gospel, saw men as Trees, should this make the standers by, question, whether they did indeed see men or no? yea, could they not be assured thereof, because of his doubting? we that are delivered out of the Powers of darkness, we have our eyes opened and are in marvellous light; besides, and can we see no more than such as are blind and in the dark? then Hypocrites? our eyes being opened and we seeing in God's light, having received the spirit to this end that we know the things that are freely given to us of God, why may not we 
1 Cor. 2. 1, 2.  know, and give thanks with St. Paul and Collossians; for that he hath delivered us 
Col. 1.  out of the powers of darkness into the kingdom of the Son of his love.  
Obj. 2 Secondly, But if it yet be queried, whether we may know the author of our deliverance to be God or not; Answ. I answer, that if the truth of the deliverance, being, spiritual, be known, this cannot be doubted. For if I am truly delivered from the dominion of any sin; this cannot be from Satan, who wants both will and power, to such a holy work: If it be of myself it can only be by Christ his assistance, sevened from whom we can do nothing; so that we 
John 15.  must of necessity conclude that in the strength of the Lord we have done valiantly, the Lord is our strength and our redeemer: Especially being enlightened with the knowledge of the premises, and assisted to lay down the conclusion, by the spirit of Christ, that is as fire that hath not only heat to consume our corruption, but light to manifest the World to be done, and by whom it is done likewise. And did not the Prophets of old, without doubt believe that their Dreams and Visions were from God? did not Paul know that his calling and Apostleship, was of the Lord? and the primitive Christians? were they not assured that they received the Holy Ghost? even so we, the Redeemed of the Lord may infallibly know, that the Lord is our Rock and our Deliverer. And though the whole World lieth in wickedness, yet we are of God: And that the things, we have received are freely given to us of God. And therefore this renewing of this Argument here, hath but offered an occasion, of discovering its rottenness, more and more; and not in the least darkened the evidence of our experiences.  

Argument for the affirmative.  But let us examine what may positively be said for the farther clearing thereof.  
And first of all it is worth our remembrance, that the own experience of those men hath usually been their strongest argument in other points, though here they dispute against experience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Yet what more clearer and convincing way of arguing, then from experience it is therefore called the Mistress of fools, it makes them understand and be wise. It is not a natural Dictate, Maxim, viz. Experientia docet, yet Christians may not observe or gather any thing from their experiences: How unnatural, unreasonable is their Religion. Do we not, yea, according to the Law of reason, must we not judge of men as we find them? we will first try, and then trust, and is God more variable and man more constant? dare we venture our credit upon the experience of men, and yet not of God? O let God be true and every man a Liar: Let man be changeable, but God be God that changeth not, even the same yesterday to day and for ever. O let the Method and order of God's Creation and Government, the course of his daily providence, speak, and entreat for him: And persuade us to believe that he is faithful to his own Rules, and to his servants trust: that he is constant & the same, with whom is no variableness nor shadow of turning: & that what you found him hitherto, either to his Friends or enemies, even such you will find him still, the Heavens declare the Glory of God and the Firmament showeth his handy works; but those experiences that come in the Father's name, that they may far no better than the Son, you will not believe, but 
Joh. 5. ult.  others that come in their own name, them ye will believe.  
Do we not argue the love and good will of men by their gifts; especially in want? from their help an assistance, espeally in straits? yet though God hath been a present help in time of trouble to us: though he hath in the midst of extremest want most constantly and seasonably still supplied us, though he satisfied and conquered all our doubts and dangers for us: Yet we may not, we must not believe that he did those things out of any love he bore to us; we may not for future, put any trust and confidence in him, upon this encouragement: Nor look upon ourselves to be safe, under that protection, that hath hitherto been as Walls and Bulwarks to us. Most strange and ureasonable Doctrine, most wickedly ungrateful practice! is his hand shortened that it cannot save still, or his ear that was open, heavy, that it cannot hear?  
3. And as the way of this error thwarts reason and experience, so it doth flatly contradict the authority of scripture in this particular; which speaketh it expressly, that experience worketh Hope. 
Ro. 5. 4. 5.  Experience and hope are mutually a moral cause, and effect, it being the proper nature thereof, to produce and to be produced. He adds that Hope maketh not ashamed (i.) giveth great boldness, because thereby the love of God is shed abroad in our hearts by the Holy Ghost. Thus we see then that the holy Ghost or the coming of the Spirit, doth not make null the use of experience, but rather makes use thereof, for the working of hope, that by hope he might shed the love of God abroad in our hearts, and give us great boldness against future sufferings.  
In this very place, we may read the use of Experience now pleaded for, to be the truth of scripture, seconded by reason, strengthened by the spirit; and all set down as the Saints experience also.  
2. Moreover no argument in scripture is more frequent and potent for the raiseing up of the hopes and the hearts of God's Children then this of experience▪ we have the strength of David's Lion and bear, yea and of Pharaoh and all his host over and over and over for it; it is no easy thing to reckon up, how many several times, David makes mention of the wonderful deliverance of the People of Israel, out of Egypt, besides the honour, the frequent mention of our scriptures, give it, for the comfort of the Church in the time of persecution; and are not we now in the Wilderness (your most frequent Allegory?) then why may not we also remember the Fatherly Pity of God towards us, when we groaned under the Egyptian Bondage; and rejoice in that goodness and mercy, that hath so graciously delivered us, out of the powers of darkness, comforting ourselves with this hope and confidence, that he that hath brought us out of Egypt will lead us into Canaan, that though we are opposed with spiritual wickednesses, yet we shall be more than Conquerors over them; and though through much tribulation, yet we shall enter into the Kingdom of God, and see the goodness of the Lord in the Land of the living.  
3. May not we say with one breath, that he is the Author and Finisher of our Faith? that he that hath begun a good work in us, will also finish it to the day of Christ, that he that hath given us his only Son to die for us, so loved us, yea since he hath delivered and doth deliver, we may surely gather, conclude, and trust, that he will still deliver 
2. Cor. 1. 10.  us: And because he hath lead us as our most careful Shepherd, into green Pastures, and by the still waters, restoring our Souls, etc. Though we walk through the valley of the shadow of death, let us fear no evil; concluding thence with the Psalmist, that surely goodness and mercy 
Psal. 21  shall follow us all our days, and we shall dwell in the house of the Lord for ever.  
4. And to conclude, what is reckoned by God as a more heinous aggravation of the sin of unbleife, or mistrust of providence, than this means and help of experience? for which, to pass by many, let us fix our serious eye and thought, upon that notable Testimony recorded by David against the People of Israel; with whom, because they believed not in God, nor trusted in his salvation, though he had commanded the Clouds from Heaven above, and given them of the Corn of heaven, etc. Therefore 
Psa. 78. 21 22. 23. 24.  the Lord was wroth, and a fire was kindled against Jacob, and anger also came up against Israel: Which is aptly appliable to us in the days of the Gospel: For if we slight the Experiences of mercy and deliverance, hardening our hearts after 
Heb. 3. & 4. Ca  this sinful similitude, according to the judgement of the Author to the Hebrews, we shall also fall after the same example of unbelief, chap. 4. 11.   

CHAP. XVIII. Of the spirit of Christ as the Souls immediate Rest and Evidence.  
WE have at length dispatched this Error, on the absolute consideration of it: Wherein, as you have if very busy to oppose the spirit to its effects, cause, word, Ministry, and witness; so you have us as careful, to make and keep an answerable Peace and Concord betwixt them.  
We are now ascended to the Bench, that having called this exorbitant spirit to its last trial we might answerably pass a sinal judgement and sentence upon it. But as before we have found it erroneous and and guilty in an absolute capacity, so the trial of it here is, as it is respective, unto its special end, as, a Rest and Evidence.  
The end and conclusion of this Way and Error is, that since all the fore-handled 
The Error.  particulars, are but false and unwarrantable means and helps, etc. The spirit immediate and as alone, is the only all-sufficient means to the Soul for all ends and purposes whatsoever; but especially fort its Rest and Evidence.  
The specialty subjoined, as being nearer to the shadow of scripture and reason; and more dearly embraced & commended by my Antagonists, than any and all other, of the uses of their spirit; I shall chiefly, and only question, here: viz. Whether the spirit be alone and immediately the only all-sufficient evidence of itself, or God's favour to us.  
Though the vanity hereof, hath been discovered all along, while the right way of means hath been cleared and confirmed in every particular of it; yet my present undertaking shall more directly demonstrate the same and condemn it, first even out of the mouth of that very Medium and argument as Umpire betwixt us, that this way itself hath chosen and every 
False rest. Pag. 90. 30. and many other places  where appealed to against us, viz. that is not to be rested upon, as an infallible Evidence, that may be either true or false.  
Which Medium, we grant, could the false and erroneous assumption, viz. that the truth of our Evidence is not knowable, have been made good, would have undeniably concluded against us, that the best of our Evidence is but fallible and in their sense, a false Rest.  
But as we have fully vindicated the truth of our, against the spite and power of this, by them abused argument; so we shall by the light of the same, reflected upon them, plainly manifest, the fallibility and weakness of this their Evidence. The Argument may be thus framed.  
That which, for aught we can possibly 
1. Argument against the spirits immediate witness.  gather, may be true or false, cannot be an infallible and undoubted Evidence.  
But the spirit as alone and without the use of any means, and considered abstractedly from its effects, for aught we can possibly know may be true or false.  
Therefore, the spirit as alone, without use of any means, etc. Cannot be infallible and undoubted Evidence.  
There is nothing here questionable, but the second proposition, viz. that the spirit, as alone, without use of any means abstracted from all its effects, may for aught we can possibly know, be true or false, which is also clear from scripture, and reason according to scripture.  
1. First, These direct and most visible inferences from, 1. John 4. 1. etc. Might wholly satisfy; as 1. There are false as well as true spirits. 2. The false as well as the as good and true spirit, hath access to knock at the hearts of Saints. 3. The Saints, may be apt to believe both the false as well as the true spirit. 4. The Saints are forbidden to believe every spirit. 5. The Saints and such as have the spirit of God cannot discern spirit from spirit, but by Trial. 6. Therefore it is not commended only but commanded, as we see even upon such, to try the spirits. Beloved, believe not every spirit, but try the spirits whether they be of God, for there are many false Prophets gone out into the World. The Gleaning after the full Harvest we formerly have reaped from this Text, may be gathered thus: Our Hearts lying open to the various suggestions, both of the good and evil spirit, the great question is, how we shall know which is the good and which is the evil, that we put not evil for good, and good for evil? how we should discern, which is the coming of the spirit of God, to make it to us an infallible Evidence: Moreover my great Antagonist himself acknowledging, that indeed there is no form, though never so glorious but Satan will transform himself into it, there is no working of the spirit (〈◊〉 God) 
Pag. 127.  within man but he will resemble it: So that none shall be able to know▪ whether it be true or false, until Christ come in, etc. how then shall we know? in the light of Christ? this we grant: But how doth Christ enlighten? immediately without the use of means? then I should demand, why should not Christ evidence the truth of his word, as well as the truth of his spirit immediately to us? 2. Again why doth not the spirit, while it evidenceth itself, discover also every false and erroneous spirit immediately to us? (as he saith the true rest showeth us the vanity of every false. Pag. 34. lin. 18.  
3. And then, why doth the spirit command us here not to believe every spirit? much more, what need of trial of the spirits? or any marks or outward rules, 
Ver. 1. 2. 3. 6.  whereby we might know the spirit of truth and the spirit of Error.  
The Text is thus far most clear to all, that the spirit that dictates to, or dweleth in us may be true or false, for aught we know until we try and examine it by outward 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 trial; your error 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 shall 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 clear from this common truth, the effect is more knowable than 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 knowledge; is usually argued by that, that is nearer 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 nearer to our knowledge, than the spirit itself, 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 appear, 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 general.  
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 one's they are, whether true or false, good or bad, we can know them only by way of causality: or by their operations, symptoms, effects, etc.  
Secondly, for in order hereunto, we can only judge 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 sign, 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 kind of spirit you will, whether it be Angelical, rational, animal, 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 knowledge 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, etc. Therefore our daily experience showeth 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 thickened it, it is immediately invisible, if not insensible; and though it passeth upward towards its centre and Element before our eyes, yet who can perceive it? now spirits, the grossest of spirits are superior to fire not only in degree, but kind 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 itself. It is a thing most apparent 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, etc. Therefore they cannot be smelled, felt, or tasted. Therefore we read that when Angels were sent to accompany men, they still assumed bodies according to scripture.  
Secondly now since the presence of spirits, is not knowable, discernible, by sense there is no other way left for the knowledge thereof, but by reason: Angels 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 ourselves 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, signs, etc.  
2. Moreover, if we cannot discern the presence of spirits either by our sense or reason, how much less shall we ever be able to judge aright of their nature, kind, or qualities, without regard to their Effects, without use and help of some sign, mean, Companion or other thereof. As for example, how shall I know whether the spirit in thee, be rational or animal only: But because it acteth a humane form or figure of Body in general? Because it discovereth itself, by rational discourse more special: Giving some sign 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 man's 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 nearer yet, a man may most easily mistake, through self-conceit and flattery in the knowledge and Judgement 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: unless 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 Fool 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 another's 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, let a man of reason judge. 3. Things especially do make this difficulty, more difficult, this impossibility more impossible than the rest. The  
First respects the nature of God himself, and is, its transcendent purity: In comparison whereof all other spirits, are to be imagined even as Bodies. The second proceeds from this, and is, the distance there is betwixt our capacity and nature and this infinite purity, and the last is from the unconceivable subtlety of Satan, changing himself into an Angel of light: who in his very ministers, would deceive if possible the very Elect, and whose Ministers themselves as our Saviour warneth cannot be discovered but by their fruits.  
And let us be assured that if the good spirit will persuade us of the truth of itself without trial, much more will the evil Truth seeks no Corners, but the deceiver the Prince of the powers of darkness, he hates the light because his deeds are evil. and dare not come to trial.  
Obj. Though natural men have no better, no other faculty of discerning, than the eye of Sense and reason, yet we hope that the believer hath an eye of Faith wherewith he is able to see far above and beyond the gift and ability both of sense & reason: Answ. And therefore he assuredly partakes of such Joys, as neither eye hath seen, ear hath heard, as never entered into the heart of a (natural) Man to conceive of.  
I answer; that Faith is not another power and faculty of knowing, distinct from reason: It is but a higher and more noble act and excercise of reason; being seated in and acted by the reasonable soul. 
* Altior cognitio de Deo in hoc vita habetur per gratiam, quam per naturalem rationem. Ut lumen naturale intellectus confortatur per, infusionem luminis gratuiti. Par. 1. Aquin. sum quis. 13. art. 13.  There is indeed a higher knowledge of God in this life had by Grace, far above what is attained by natural reason; yet this is not without but by the heightening and improving of natural reason; Grace not destoying but perfecting nature. is Grace, or the spirit the light, yet certainly reason is the eye of Faith, it I, mean reason, being lightened by the spirit, and it only, doth discover the ground and receiveth and giveth us the encouragements of Faith.  
By Faith the understanding is always 
Tides cognitio quaedam est, in quantum intellectus determinatur per sidem ad aliquod cognoscibile. Ibid.  determinated to that, that is knowable: And what ever we believe is known, and the cause, why we believe it, is also known, by the understanding, a reasonable Creature, as man is, as he cannot believe, he knoweth not what. So will he never believe, and know not why. I will have some ground (if it may not be called a reason) why I believe any thing: Though the matter of Faith is not understandable to carnal reason, unsanctified nature, yet reason enlightened nature changed; or according to the Gospel, that sound mind, renewed spirit, is fully satisfied with, and seethe reason enough to believe, even in the will and power of God, and such as will not believe they err, they are guilty of this error in their understandings not knowing the scriptures and the power of God.  
Both which, to wit, the truth of God having said, and the power of God to do, laying a Foundation sufficient, for a man most wedded to reason to believe upon. And whatsoever we know by Faith, whether it be spirits, or God himself, we know by reason: yea in our very knowledge of Faith, reason is, and wholly is execised. Faith brings a higher but yet a regular knowledge, Faith giveth a clearer and fuller knowledge of God, yet it's still by 
Intellectus noster per gratiam fidei Deo adhaeret, Ibid.  mending and widening the conduit pipe, Reason: not by forsaking or overflowing it: For our understandings themselves adhere and cleave to God by the Grace of Faith.  
Obj. 2 But by the coming of the spirit we are spiritualised, and as the scripture calleth us, we are spiritual men. This principle of the spirit is far above sense or reason: This anointing can teach us the knowledge of spirits, a more excellent way then by the use of our reason about their effects: Can it not think ye?  
Answ. I answer, it doth not: the presence of the spirit doth not by any means darken or eclipse the light of reason; that finger of God is not to put out, but snuff this candle of the Lord in man: Or rather the understanding of a man, or the reasonable faculty of a man, is the very Candle that receives, holds out, the light of the spirit; and the eye, or Organ that useth it, and seethe with it. It is the office of the spirit at his coming, as the Sun to bring us light, wherein we may see, and so show Objects to us, even the things of Christ to see; but we see them with our own eyes. Therefore it giveth us to know, it is not said that it knoweth in us, but it giveth us to know the things that are freely given us of God: And as we see the Sun in, by, & through its own light, yet with our eyes, Videlicet of sense, so we see the spirit only in its own light, & yet without our eyes, to wit, of reason. The spirit is so far from hurting, or shutting up the eyes of our reason, that they do not only agree and shine together, but the spirit in his name, ab effectu, is called, 
2 Tim. 1. 7.  not only the spirit of Wisdom but of a sound mind, whose Office is answerable, he being sent to open the eyes of the blind, the spirit of wisdom & revelation being given 
Ephes. 1. 17, 18.  through the knowledge of Christ, on purpose to open the eyes of our understandings, and that to this very end now in controversy, that we might know what is the hope of his calling, and what the riches of his glorious inheritance in the Saints.  
But we may further demonstrate the 
Third way of arguing.  same by the arguments followings: Which are taken from a state of perfection to a state of imperfection.  
And thus first from the perfection behind us, and afterwards from the perfection before us: Man in the state of innocency, and perfect recovery; now if it appear that man in neither of these two conditions, wherein he hath the most perfect enjoyment of the spirit, did or shall attain to the discerning and knowledge of spirits immediately (i) without the use and help of their Effects, I think we may safely conclude, that the imperfect condition of this life that now is, while we enjoy but a small nothing of the spirit in comparison here, shall not.  
1. But in the first place there is not any thing more certain, then that the soul of man in its state of innocency, did not see spirits per Essentiam, but per effectum. which I shall briefly open. First, With respect to God. Secondly, to Angels. 
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 brightness and purity of the Essence of God; yet that Glass of the Creature being far more advantageous to Adam in innocency for the letting in the knowledge of God than the mud wall of separation, that sin hath made; we must needs conclude that Adam had then a more clear and certain knowledge and sight of God, though it was also by the word and effects of God, than 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 chiefly through Effects corporeal and sensible; a far more inferior manner, a far more dark confused and imperfect way. Adam being no way, but we every way hindered by these outward thingsses, from a clear 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 near a society with Angels, as to see and know them, Per essentiam; that near immediate and familiar way we now speak of. But to be brief, 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.  animal life: Therefore it is also said, that the first man was made a living Soul. (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 less not differing the kind) which is by a conversion of Objects, to the Phantasm, 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 chiefly consist in an excellent admirable knowledge of, and communion with God and Angels, could not see; or receive into his knowledge either the spirit of God or the spirits of Angels, 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 than his; and the best among us in the life that now is, being but, & that but in part the renewed 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 holiness. And therefore as the first, even so the, in part received and repaired Adam, sees God but in a Glass, beholding with open Face as 
Cor. 3. ult.  in a Glass 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 find it very doubtful if not groundedly deniable that the perfection of Heaven itself shall enable 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 complete redemprion, and of the most absolute recovery to us: but are not these Relative terms; having a respect to our fall, as also to the former condition from which we fell? may we not partly gather and guess, whither, and what our recovery shall be, by remembering from whence we are fall'n: Now we have cleared this before, Viz. That the soul of Adam in the state of his innocency, could not possibly see, either God or Angels, Per essentiam, but only Per effectus.  
2. The perfection of man was this, viz. his body being every way subject; no way an impediment to his soul; 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 Phantasm; to which, neither the divine, nor intelligent essences can be subject: The soul of man in its threefold condition, Viz. of innocency, Apostasy, and recovery, being still accommodated to inform 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 form and essence of man, to come to know this way, Viz. By a conversion of things to fancy, 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 we shall be, continue to be men, when in Heaven, I submit, but I cannot imagine, that then we shall ever enjoy such a vision as this: Can a reasonable creature know, or understand, and not by reason? And can reason discern of God and Angels, and not by effects? We shall attain, we grant and desire, a far more high and large degree and measure of knowledge and discerning in Heaven than we have here, or then we had in Paradise; either our perfection there, by reason of that world of experience, both with respect to ourselves and God we have gained by our fall: But shall not this be by the same faculty? Our light shall be other, our objects other; but must our eyes be other also? Then must not we be men, but some other creatures: But it is granted that we shall see with the same eyes, we must also conclude that so long, we must not, we cannot discern of spirits thus immediately.  
This is therefore the conclusion of many, both learned Divines and Philosophers, 
Intellectus noster impossibilis nunquam potest ad hoc provenire ut intelligat sub stantias seperatas, as Alpharabius, and others. Theologi posuerunt, intellectus Humanus nunquam potest ad hoc ut Deum per essentiam videat, Aquin. in que. Invisibilis quidem Deus propter excellentem claritatem, sed claritas eius sicut excedit intellectum hominis in via, ita excedit intellectum hominis in patria, ergo sicut invisibilis est in via sic erit invisibilis in patria, Dionil. Plut. distat Deus ab intellectu nostro quam intelligibile creatum a sensu; sed sensus nullo modo pertingere ad creaturam spiritualem videndum; ergo nec intellectus noster potucrit pertingere ad videndum divinam essentiam  that our understanding (i) While ours, or humane, cannot possibly attain so high, as to understand separated substances, that that moveth them hereto, is the distance betwixt our humane intellect and them, but especially, and God; our understanding in act being one with that, that is in act understood thereby: whence Crysos. scrupleth thus, Quomodo creabile videt in creabile? Whence also Dionysius reasoneth: God is invisible because of his exceeding brightness: But the brightness and splendour of God as it doth exceed the understanding of man on earth, so also doth it exceed the understanding of man in heaven also, therefore as God is invisible here, so in Heaven also.  
Again, there is a greater distance betwixt God and our intellect, then betwixt a created intelligible Object and sense; but sense can no way attain to the sight of a spiritual Creature, intelligible Object; therefore our understanding cannot by any means attain to the sight of Divine Essence.  
But Aquinas hath a salve for every wound of his maintained affirmitive, viz. by imbodying, the Sun into a Candle; he telleth us that God (we being so nearly united to him in Heaven) is even as it 
Proportio divinae essentiae ad nostram intellectum est, ut proportio formae ad materiam, Aquin. in quaes.  were the form of our intellect; implying thereby that we in ourselves cannot see God's Essence, yet God in us can see himself: He doth not affirm that God is really the form of the Soul, but saith, that the proportion of the divine Essence, is to our intellect, as the proportion of the form to the matter: To which, if I may presume to answer) I say. that,  
In this blessed vision, neither we see God ourselves, or God doth see himself in us.  
The first will not be strictly granted for then: himself hath largely proved that our reasonable souls as they are fitted to inform our Bodies, can only see and know by a conversion of things to the Phantasm, which rendereth it impossible 
Per nullam similitudinem receptam in intellectu creato potest Deus intellegi ita quod essentia ejus videatur immediate. Aqi. upon the question. Quia quacunque alia forma informaretur intellectus noster non posse per eam duci inessentiam divinam. Claritas Dei non tamen excedit ipsam essentiam divina que erit quasi forma intellectus in patria.  as to see the Essence of God or Angels; therefore he here doth admit that God cannot possibly be immediately seen in his Essence by any similitude, had or received in a created intellect. and that whatsoever other form (except God only) the understanding is informed, it cannot be possibly led thereby into the divine Essence.  
But therefore, it is said that God seethe himself in us. And therefore though it be purity of God doth exceed the form of our understanding here; yet it will not exceed the Divine Essence itself: Which shall be as the form of our intellect in Heaven. Then I demand whether God shall see himself in us and with us, or in us and without us: Whether he will make use of our principles or Faculty, or not.  
If the first of these be chosen, viz. That God in heaven will make use of our Faculty, the eye of our reason and understanding, and only give us a clearer light, and a higher use of ourselves by his immediate dwelling in us; for this great blessed sight, Viz. Of his own Essence: I answer that as God doth not cannot compel the will: so neither can he wind upreason above reason, and make reason continue to be reason still. The reasonable soul as so, can no more see the divine essence, though never so much enlightened, extended; then the eye of sense as so can see intelligible Objects, though it had all the help and light in the world, imaginable.  
2. Moreover, as God cannot make a sensitive Creature to be reasonable, and accordingly to act, but the Creature must leave its former form, and become a creature of another kind; even so how can we imagine that God should make man to act above its kind, man whose form is reason, to see and know things by enlightening and heightening his principles, that are not knowable by reason; yet man be man, 
Deus operatur in quolibet operante: ut tamen & ipsa etiam agant non ut & ipsa non operantur. Aqu. Par. ques. 105. arti. 5.  and a reasonable Creature still?  
2. But if the later be owned, viz. that God in us and without the use of our eyes doth see himself in us: then Aquin. may seem to contradict himself, while he other where teacheth us, That though God indeed doth work in every Creature, yet so as the Creature itself doth also act, and by no means so, as that the Creature doth not work also: Therefore in order to our present purpose in another place, he telleth us, that 
* Deus ut prima causa movet intellectum creatum, Viz. secundam causam, viz. Dando ei vertutem ad intelligendum, etc. Aqui. Pr. Par. ques. 105. art. 3.  God doth move our understanding; yet only so, as that he is the first, and it is still the second cause.  
Secondly, If God doth see himself in us, and not by us; it must either be as he is our form, or not our form. The later, (if he see himself in us, and not by our eyes not through those faculties we had before, nor as he is a new form as a new eye or new faculty to us) maketh this his seeing of himself in us, nothing to us.  
That cannot be a beatifical vision to us, which is not our sight; thus God seethe himself in every, the most stupid, yea and most miserable Creature.  
2. Again, if God be indeed our eye as well as light and Object; things very different: so that as Aqui. expresseth, the divine Essence, is both the thing seen, and 
Essentia Divina ipsa est quod intelligitur & quo intelligitur. Aq. upon the question.  the thing whereby we see, both the Object and the faculty: And thus truly a new form of our understanding in Heaven; is not then the divine Essence ours? is not our Essence divine? do we not only not cease to be men, but even arise to be Gods? what now can hinder us, for Forma dat nomen & esse, according to our form even such we are, and such we may be called.  
But to conclude, and to speak all in a word, could we imagine such a thing, as that the Essence of God should be the form of the Soul of man; doth it therefore inevitably follow, that the Soul of man must see and know God in his Essence? The Soul of man is the form of the Body, yet doth not the Body therefore see the soul, yea nor yet the Soul see its own Essence.  
The great Argument that (according to 
The argument for the affirmative.  Aqnin. and others, both Philosophers and Schoolmen and Divines) maintains and necessitates our seeing of God in his Essence in Heaven, is, because our happiness 
See Aqui. upon the question.  consists in the knowledge of God. But we may reply, that do not we know the spirits of our friends, yea and our own souls, because we do not see them, Per essentiam? again, was not Adam perfect? was not he happy? yet he confessedly saw neither God nor Angels 
The scriptures for the affirmative considered.  in their essences.  
And as reason seemeth to declare against: So neither, doth scripture, for aught that I yet perceive, do more than seem to speak for it, viz. Our seeing the Essence of God in Heaven. The chiefest Texts are only these two.  
1. The first is this, when he shall appear 
1 Joh. 3. 2.  we shall be like him, for we shall see him as he is, (i) say they we shall see the Essence of God. But to this, we oppose the exposition 
Beza, Camer, and Villectus.  so frequent, which taketh it for granted and undeniable, that this (Him) is Chiefly Christ, in these words we shall be like the Son of God himself, and shall enjoy his sight indeed, such as he is now.  
This Exposition is strongly confirmed by that expression before, viz. When he shall appear: who? why surely Christ, according to the whole Analogy of the Gospel, Which speaks so much, for the exercise of Faith and hope, concerning the appearance of Jesus Christ our Lord, even every where, as also by that other▪ viz, We shall be like him, if compared especially with that of Saint Paul; From Heaven, we look for a Saviour even the 
Phil. 3. 20. 21.  Lord Jesus Christ, who shall change our vile Body that it shall be fashioned like un to his glorious body.  
The other is, we now see through a 
1 Cor. 13. 12.  Glass darkly, but then we shall see face to face, etc.  
The exposition before mentioned, teacheth us to construe all this by comparison, (i) in comparison of what we see now. There shall be as much difference betwixt our knowledge of God in Heaven; and the knowledge we have of him in this life, as there is betwixt our seeing a man in a 
Compare, Gen. 32. 30. with this, etc. Beza translateth it Coram.  glass, and out of a Glass, Face to Face,  
But why may not this be understood of Christ also? God hath not a face, Christ hath. If we will understand it in a strict sense, why not in a literal sense (i) so far as it will hold. The sense may then be this, we here have only some letters of our beloved's, which do more mediately and darkly give us some hopes and comforts, but this we expect, this shall be our happiness another day, we shall come into the 
* Shall see, is not in the greek Text. In seculo suturo tam perfectam Dei cognitionem assequemur, quam humana mens capere potest, etc. Morton in Lo.  presence of our Lord and Husband, seeing Face to face or being face to face.  
We grant that in the World to come we shall attain to so perfect a knowledge of God, as our humane mind can take, or can be made to take up: but as it is finite it cannot comprehend that, that is infinite, nor see or discern that, that is too pure and excellent for it, Divine Essence.  
3. If any man add, that we in the resurrection, shall be as the Angels of God, and that therefore we shall see God then in his Essence, I answer, that that is to be restrained to the particular purpose, and case there spoken to. We shall be as the 
Math. 22. 30.  Angels: not marrying or giving in marriage.  
2. Crysostome concludes from this very Text, that we shall never see the Essence of God. The Angels shall never see God in his Essence, and our Estate in Heaven is promised to be but equal to the Angels, therefore we when in Heaven shall never attain to see God in Essence so immediately.  
Deum nemo vidit unquam: nec ipsae Caelestes Essentiae, ipsa dico Cherubin & Seraphim, ipsum ut est, nunquam videre potuerunt: Sed hominibus non promittitur nisi equalitas Angelorum. Chrys. Hom. 14. in Joh.  
Now to bring these premises to a conclusion, as less in the same respect can never be more than more: So cannot the Estate of Grace, our recovery inchoate here, bring our Souls to a clearer and more immediate discerning of God and spirits than our recovery consummate in glory, in Heaven hereafter. If the fullest enjoyment of the spirit of God in Heaven shall not give us to attain to the knowledge of God in his Essence, how shall that partial assistance thereof in this life make us so suparlatively perfect think ye? yea even a doubt of the first doth withal certainty deny the later the improbability, of that, reckons and concludes this impossible.  
2. And those very scriptures, that seem to take into favour the opinion questioned, viz. that in Heaven we shall see God and Angels in their Essence: doth expressly reject the Error, viz. of our discerning of spirits immdiately in this world. As for that of joh. 3. we shall not see him as he is till the time of his appearance, and in the Text to the Cor. Paul professeth, that though he shall know as he is known, yet here, he himself knoweth but in part: and this his knowledge here is by reflection in a glass 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 seethe, let him know that he seethe not God himself, but only some effect or symptom of him.  
We might further proceed, were it not too injurious to our design of haste, to discover the vanity of this delusion, to wit, that we may discern the truth or falsehood of spirits immediately, without regard to their Effects, in the light of these and such like Maxims.  

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 falls, immediately (i) without the use of means about the Effects or signs thereof. The Office and natural work of reason, as over and again we have showed, is to judge of spirits by their works and symptoms, and no otherwise, for men do not gather grapes of thorns or figs of thistles?  
Secondly, Philosophers affirm, that 
Deus ipse non potest supplere vicim causae formalis  even God himself cannot supply the place of a formal 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 signs or effects.  
But many men are deceived with their 
Eccle, ca 3. 24, 25.  own vain opinion: and an evil suspicion, viz. Of Qualifications, hath overthrown their judgements, yet without eyes thou shalt want light; profess not the knowledge therefore, that thou hast not.  
Obj. 3 But men of much wisdom 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 trial 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 persuasion 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 Error; intimating to us, that upon the least suspicion, or occasions of suspicion of spirits, we should have ready and speedy recourse to the Trial 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 ourselves 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, than 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 judgement 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 solid, and consequently most rational, if rational, 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 enlighten 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 superficial 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 spiritual 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 spiritual: the comforts of the spirit whose office it is as comforter, to show 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 rational, 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  Friend.  
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 Friend doth comfort us. Either because he is present or because he is our Friend, both: how do we know he is present but by the means of seeing him? and how do we know that he is our friend but because of our experience in the Effects of his friendship, and comforts immediate after this manner, we grant, are attainable, by the presence of our friend, the spirit, viz. By assurance of its friendship, by true experience of, as also of its presence by due reasoning about the Effects thereof.  
3. But now unless thou try, for aught either I or thyself can know, thy spirit may be false as well as true; thy joy counterfeit as well as real?  
Thy spirit may be of the Devil, and thy comfort no other than a flash of Hell: Yea thou mayst be acted by no other than thine own deceitful and melancholy 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 melancholy? men having been so far possessed, besotted by it, that they have imagined flesh, even the flesh of their own Bodies to be glass, etc. And may not these happily bare Analogy with thee? could not they discern of flesh nor thou of spirits? thy fancy a little more sublime and lofty seemeth religious, theirs, as good and true in itself, yet a a little lower, is plainly ridiculous.  
4. And furthermore doth not he that hateth 
Qui vult finem vult media ad finem.  the light most justly deserve to dwell in darkness? now he that hath the means of light hateth the light itself, how great is our folly! it is the most difficult thing in the world to discern betwixt spirits, and yet how wilfully 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 endeavours, for this most desirable and difficult end. And may we not expect a Judgement answerable? and that not only to be given up to a reprobate sense, having our understanding darkened here; but even that the God of this World (whom we would not discern right by trial) having blinded our eyes, should lead us on, in our security in this blind, confsed, and non-discerning way of darkness, until he hath plunged and fetteted 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 judgement 
Wisdom 12. 25.  to mock them.  
But (to draw towards a general close of this Argument) you see that this your 
A general conclusion of the argument.  supposed infallible Evidence, Viz. The immediate enjoyment 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 Union 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, threatening, desperately threatening 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 encouragement, invitement, have ye (not only from the proved, both fallacy and weakness 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 itself 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 error 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 man's mouth, it not being able to cease on its Object, and returning home again; doth its mischief 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 coming out of the smoke of the great Whore burnt, the rumours of Error: that the curse might not cease 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 witness 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 itself, 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 Gospel, ministry, and all former experiences of God's grace towards us, (in eevery particular, of which we have found this spirit deeply guilty:) is no ways 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 wind, spirit, may seem for a while, to fill our sails and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to mount us up a loft as upon eagle's wings towards heaven itself: But when you are soaring near to the Sun, will not the Sun think ye, scorch your plumes that have slighted his beams? and than behold you fall, even from your highest pitch of boasting, Heaven, to the lowest Earth, that I said not, Hell: And that your unexpected fearful 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 eclipse 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 Thief that entereth not into our Mr. his joy by the door? and O how sadly will his expectations fail him, when the Lord shall say, Friend, how camest thou in hither? Bind him hand and foot and cast him into utter darkness where all his stolen, presumed joy shall be miserably turned into weeping and wailing and gnashing of teeth for ever.  
Be not deceived dearly beloved, your boasting is vain and your rejoicing not good: Can your deceived Fancy indeed refresh you with the clusters of Canaan, that never set foot upon the borders thereof? can you build a sure Castle of happiness and bliss upon no foundation? or can airy Notions that have no ground at all. bore up the stress of immortality? be not deceived, you cannot gather Grapes of Thorns or figs of thistles.  
If the foundation be strong and surely laid, the house that is built thereupon may stand: But if the foundation be rotten or sandy, the house must fall. Your ground is false, your rest cannot be true, O take your Babel down and build your house, your souls, your rest, upon the sure foundation: Yea take it down in time lest worse, it fall, and great and lamentable the fall thereof, while you are buried in its ruins.  
Now, of the things which we have spoken concerning this immediate Evidence of the spirit, this is the sum, 

1. That which cannot be certainly known to be true, cannot be a certain or infallible Evidence.  
2. That which is not true in itself, cannot be a true Evidence.    
And we have found, that the spirit that refuseth to be tried by any signs, rules, effects, or relations whatsoever, cannot be certainly known to be true, yea is in itself certainly untrue.  
Therefore such a spirit cannot be a certain, nay cannot be a true, though uncertain, evidence, of Heaven to us. And must be therefore concluded and added for the eighteenth false REST.    

A farewell to the Reader.  
NOW at length, have I brought thee, (dear Christian Reader) to my Journeys end; and, since over paths, so rocky, high, and dangerous, with as much haste (happily) as might be with good speed. It is said of Anger, that when unable to do any more, if it 
Iratus si nihil aliud possit, cum molestus inimico fuerit, atque animo morem gesserit multum promovisse putat.  can but a little satisfy itself, in molesting its enemy, it counts it hath atcheived some great matter: and, as I must readily profess myself, Zealously affected against this Error; though, indeed, not so much mine as my Saviour's enemy, so it being now in its increase, I should deem my pen very happy in its pains might they be blessed but with so much success, as but to stop it a little in its course, and my very service I count would be too great a reward, might I with-my labour, as Aaron with his Censer, stand betwixt the living, and stay the Plague from spreading 
Num. 16. 48.  further.  
Yet, did I hate the maintainers of this Error with a perfect hatred, I would only renew the Atheneans return towards that impious ambious command of Alexander, upon it; since he hath 
Quonium vult Alexander Deus esse, Deus esto.  a desire to be a God, let him be a God,: or as Michaiah to Ahab go and prosper. For thus I judge that were it but lawful to suffer it, to soar aloft in its Airy notion and Fancy a while without interruption, it will certainly and suddenly fall down and settle upon the very dregs of Socinianism or Atheism with an interchangeable uncertain motion, she boweth and promiseth herself to both. Though (for that with saddest eyes the Mother may behold and bewail many of her Children, but lately deceased to the Error in question, confusedly miscalling in their Grave of darkness, every thing God, but owning none: Embracing 
The Ranters.  each other, ye serving themselves in stead of God: Not only not denying, but professing ungodliness and worldly lusts, monstrum horrendum etc.) such desperate experience of late hath discovered her inclining, more to the later to wit, Atheism.  
The Serpent was wont to lie hid heretofore, under the herb in the way of God, and thence to sting the World with delusion and Error: but hath not his late too great success, converted the Serpent into a Lion? and ah how bold and impudent! while casting of and renting the divine Wizard, the ways of God, he roareth out defiance against the God of Israel the Lion of the Tribe of Judah. The man of sin is charged with exalting himself above all that is called God or is worshipped, 
2 Thes. 2. 4.  in that he as God, sitteth in the Temple of God: but the way of this Error razeth the very Temple, even with the Ground: and won't suffer one stone thereof to be left upon another, of how much higher presumption, shall it be thought guilty? of how much sorer punishment shall it be thought worthy? the Zeal of the house of the Lord hath eaten me up.  
" It was Archimedes his fond opinion that had he but a place to stand upon, and he could raise the frame of the whole Earth, and if he could raise the Earth out of the Centre, than he could hang the Earth upon nothing, and if he might hang the Earth, upon nothing than he might stand upon nothing. How right hath this Error attained Archimedes this vain boasting, having gotten its footing in the spirit, it hath overturned, overturned, overturned the whole World of Religion: and by its witty contrivance having hung it as a Castle in the Air, upon nothing, by miserable consequence, stands upon nothing. It's subtle chemistry resolves and rarefies all into spirit which yet secretly Evaporates, a spiritual wickedness. It construeth every thing into a Mystery, and there looseth it. the mystery of Iniquity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Yet, though as a Mystery 'tis difficult to reveil 
Sententias vestras prodidisse superasse est. Prima front apparent blasphemi. e Jerom of the Palag. in Epis. ad Tessa.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, hard to be interpreted, since by its discovery its iniquity appears, and to know the opinion, is to know it an Error; especially with such as have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their intellectual faculties of relishing, their senses exercised, this hath been my resolution at least, as the light gave ability to comprehend the darkness. Inventum tibi curare & metu adduclum.  

My care (what ere I may moreover)  
The truth of th' Error doth discover.   
But to conclude, good Reader, lest I should seem to infringe the Gospel liberty, as this is thy privilege, so my advice, and yet not mine, but Paul's, yea and the spirit of God in him: Try all things, etc. the Heathen Poet may add the reason Nimium creduli saepe lactatur animus, he that is too apt to believe, is too easily deceived: therefore good Reader, consider what is said, and laying the same with an even, upright hand in the seal of a serious consideration, the Balance of the Sanctuary excercise an act of impartial judgement upon it, and as the end and blessing upon thy true endeavour, the Lord make thee able to discern betwixt the cruelty of Error and the weight of truth things that differ. Consider what is said, and the Lord give thee understanding 
2 Tim. 2. 7.  in all things. Farewell.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Gloria cuncta Deo.  
FINIS.