Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	believe_v	love_n	see_v	2,286	5	3.2960	3	false

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

in the Sense we speak of may not alwayes 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 truely wrought by the speciall 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 cleerly free them from this Romane 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 needlesse thing For Answ Such men have the Spirit as much and more truely then Grace as it works upon such mens 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 thinke 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 mans assurance of the truth of his Grace because wicked men flatter and deceive themselves with a fals opinion of theirs not so because the Mad-man thinks he is a sober man cannot the man that is sober indeed be assured thereof The Childe 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 Enlightned the Disciples of Christ have a light within them a light that manifests evil from good truth from Errour 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 corporall the other more subtill and indescernable as Spirituall The fourth and last Argument Object The last Objection against Qualifications lyes in experience the Abbettors 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 phansied Experience But I shall onely 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 poysed 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 onely in the old but new Testament also even of such as had attained Gospell perfection Our Pattern Christ Jesus takes great boldnesse to himself in Prayer to Heaven that he had glorified his Fathers Name and if you aske Holy Pauls advice and experience in this kinde you may hear his answer 2 Cor. 1. 12. This is our rejoycing even the Testimony of our Conscience that in simplicity and Godly sincerity we have our Conversation in the world Yet then we may affirm what this Errour 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 downe and laid Errour 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 worke of Calling and the effects thereof but by adding unto Faith Vertue c. Now if ye doe 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 Vertue c. and if you doe these things you shall never fall c. Arg. 2 You must give us leave to make use of our Reason Whom God hath joyned together let no man put asunder the Spirit of God and our Reason these two make up a truely enlightned and reformed judgement a sound minde Then 1. While the Scripture hath plainly laid down this Proposition He that beleiveth shall be saved If I can assume I beleive why may not blood be my witnesse and my Faith a blessed Evidence of salvation to me 2. If the Word of God witnesseth the deceitfulnesse of our heart in being apt to perswade us that we beleive when our Faith is dead doth not the Law of Reason as well as of Scripture command Examine your selves whether you be in the Faith prove your owne selves But how Therefore 3. While the Scripture declares that Faith works by love purifieth the heart c. As it thus affords a Rule for triall so by measuring our selves by this Rule if we can truely finde That we are such as love God Christ our Brethren our Enemies c. 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 incourage yea command to conclude That we are past from Death to Life because we love c. And to strengthen in our Souls that blessed hope while we purifie our selves 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 truely weighed might end this Controversie 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know ye not even your own selves that Jesus Christ is in you unlesse you be Reprobates i. e. unapproved whence 1. the ordinary rule for the triall 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 finde

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 beleeve except we had heard But they having heard the word being in their mouths yea even and in their hearts and yet they beleeved not their mouths are stopped they being judged by the Gospell Had not I come saith our Saviour and spoke unto them they had had no sin i. in comparison but now have they no cloke for their sin John 15. 22. 2. And in order to the glory of grace on the Vessells 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 successefully command us to obedience Thus the Word of Christ is spirit and life and he having the words of eternall 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. doe heare the voice of the Son of God and those that heare doe live And as one end of Gods commands to his Children here is for their obedience so the other end both here and hereafter is for a reward of their obedience Godlinesse 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 shewed and cleered that we need not deny the commands of the Word as they look towards wicked unregenerate men for want of an end or as vaine and fruitlesse 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 needlesse 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 Gods Children that live in the World even in Paul himselfe nature as well as grace flesh as well as spirit A Law in their members warring against the Law of their mindes and leading them captive to the Law of sin And now to answer this there is need of Kom 7. a Law without to stirr up and assist the Law within against that too often prevailing party of wickednesse 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 onely 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 doe onely 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 knowne and beleeved by others as well as our selves to be the Law of God thus our light so shineth before Mat. 5. men that they seeing our good works glorifie 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 murmurings or reasonings that we may be blamelesse 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 onely by a few breife hints of things argue out to the Reader the affirmative part Viz. That it is not needlesse 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. c. and why not now also 2. They that had the spirit of Christ heretofore even that anoynting within that should teach all things had yet need of and use for commands in the letter 1 Ioh. 2. 27 28. and why not now also 3. Those that are perfect with the perfection of the Gospell have use for such commands Phil. 3. 15 16. and why not we 4. Yea Adam in innocency that with the perfection the Law it self requireth was perfect upright had need and occasion for the Law without him and what then can priviledge us Lastly and 5. Jesus Christ himself received words and commands from his Father Ioh. 17. 8. have we more of the spirit and Law within us then Christs Disciples Apostles are we more perfect and holy then they then Adam then Jesus Christ himselfe let us then claime freedome and priviledg 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 vaine for such as are unregenerate not needlesse or useless for the regenerate themselves CHAP. XII Of the Scriptures as usefull 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 falsifie the soverainty and truth of the great God by rejecting his Doctrine and denying his commands therein it sets it selfe here to deject our Comforts by weakning and sleighting the Promises of God contained there also It plainly telling us that no promises whether they be sought or cast in Errour 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 doe 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 beleeving in Christ through the meanes

be God or not Answ I answer that if the truth of the deliverance being spirituall 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 my self it can onely 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 inlightned 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 beleeve 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 wickednesse 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 rottennesse more and more and not in the least darkned the evidence of our experiences Argument for the affirmative But let us examine what may positively be said for the farther cleering 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 cleerer and convincing way of arguing then from experience it is therfore called the Mistres of fools it makes them understand and be wise It is not a naturall Dictate Maxime viz. Experientia docet yet Christians may not observe or gather any thing from their experiences How unnaturall unreasonable is their Religion Do we not yea according to the Law of reason must we not judge of men as we finde them we will first try and then trust and is God more variable and man more constant dare we venter 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 Gods Creation and Government the cours of his daily providence speak and intreat for him And perswade us to beleeve that he is faithfull to his own Rules and to his servants trust that he is constant the same with whom is no variablenes nor shadow of turning that what you found him hitherto either to his Freinds or enemies even such you will finde him still the Heavens declare the Glory of God and the Firmament sheweth his handy works but those experiences that come in the Fathers name that they may fare no better then the Son you will not beleeve but Joh. 5. ult others that come in their own name them ye will beleeve 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 extreamest 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 beleeve 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 incouragement Nor looke upon our selves to be safe under that protection that hath hitherto been as Wals and Bulwarks to us Most strange and ureasonable Doctrine most wickedly ungratefull practise is his hand shortned that it cannot save stil or his ear that was open heavy that it cannot heare 3. And as the way of this errour thwarts reason and experience so it doth flatly contradict the authority of scripture in this particuler which speaketh it expresly that experience worketh Hope Ro. 5. 4. 5. Experience and hope are mutually a morall 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 boldnesse 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 comming 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 boldnesse 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 strengthned 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 Gods Children then this of experience we have the strength of Davids Lion and bear yea and of Pharoah and all his hoast over and over and over for it it is no easy thing to reckon up how many severall times David makes mention of the wonderfull deliverance of the People of Israell 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 Wildernesse 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 rejoyce in that goodnesse and mercy that hath so graciously delivered us out of the powers of darknesse comforting our selves with this hope and confidence that he that hath brought us out of Egipt will lead us into Canaan that though we are opposed with spirituall wickednesses yet we shall be more then Conquerours over them and though through much tribulation yet we shall enter into the Kingdome of God and see the goodnesse 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 dye for us so loved us yea since he hath delivered and doth deliver we may surely gather conclude and trust that he wil stil deliver 2. Cor. 1. 10. us And because he hath lead us as our most careful Shepheard into green Pastures and by the still waters restoring

we may take comfort to our selves 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 it selfe beareth witnesse 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. Dearly beloved belleeve not every spirit but try the spirits whether they be of God for there are many false Prophets gon out into the World 2 Pet. 1. 19. We have also a more sure word of prophesy whereunto ye do well that ye take heed as unto a light that shineth in a dark place untill 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 therof c. Heb. 8. 11. And they shall not teach every man his Neighbour saying know the Lord for all shal know me from the greatest to the least A Table of the severall Chapters contained in this following Treatise CHap. 1. Of its Definition fol. 1. Chap. 2. Of the grounds or rise of this Opinion in generall fol. 5. Chap. 3. Of qualifications f. 15. Chap. 4. Of the immediate witnesse 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 Allegoricall sense of Scripture f. 91. Chap. 7. Of beleeving 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 VVord as Judge of spirits f. 133. Chap. 10. Of the VVord 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 usefull in their promise for comfort f. 179. Chap. 13. Of the Gospell Communion of Saints or Church fellowship f. 192 Chap. 14. Of Gospell Ordinances in generall 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 Soules immediate Rest and Evidence f. 263. A farewell to the Reader f. 309. THE GENERALL CONSIDERATION of the ERROVR CHAP. I. Of its Definition in Generall IT is a pretence unto the immediate enjoyment of Definition the Spirit of God as alone the onely 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 reall or so indeed 2. The fallacy and formality of the Errour 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 meanes of enjoying But this word Immediate will be better cleared if we will joyne it with the second terme of fallacy mentioned as alone 2. As alone without the use of any means whatever subordinate thereunto Thus whatsoever we can call Religious helps Gospell 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 Israels resting in the Wildernesse In a word it pretends to be in the Sunne and holds the beames in contempt trodden under foot It is in an everlasting Light and hath cast a vaile of darkenesse upon these things below it Viz. Ordinances Graces Scriptures Experiences and not onely upon those meanes but upon Christ Jesus the Mediatour himselfe These are forms types shadowes 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 speciall notice of both those 1. The question is not whether the Spirit of God be not as alone the onely All-sufficient Efficient of all in the Soul of a Creature Here we dissent not but subscribe with both hands to that of the Apostle That it is God that worketh in us both to will and to doe of his own good pleasure 2. Neither is the question here whether God as alone be the onely 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 terme namely Rest is so equivocall and dubious that the weaker Reader had in a most especiall manner need to retain this Item That we controvert not about the Finall rest of our Souls but the means thereof not about our Objective but our Evidentiall rest 3. Therefore the Spirit here is to be understood as means or as the supply of all means to the Soul it is confest we cannot call the Spirit means but in an unusuall and improper sense yet we can no way better if any way otherwise expresse 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 usuall and most comfortable Evidences of the truth of our grace Gods 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 Errour 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 injoyment of God as alone the onely All-sufficient meanes to the Soul even to all intents and purposes c. CHAP. II. Of the Grounds or rise of this Opinion in generall WEE 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 usuall Gospell 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 lawfull things such is the vulgar unstayed rashnesse it puts too an inconsiderate violent hand

of Faith sufficient for it but I Protest unto every man that heareth the words of the Prophesie of this booke if any man shall add vnto these things God shall add unto him the Plagues that are written in this Booke 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 blesse the World at the length though gradually with a standing visible mean for its recovery in knowledge c. To reveale 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 absolutly immediate way of Revelation as my Antagonists boast of God for the most part making use of some kinde of mean more or lesse through which he conveyed his minde to the men of God themselves He did not distill inspire and reveale it into them much lesse into the People in so secret insensible a manner as this age mentions Which we shall further cleere unto you by a few meditations upon this scripture viz. God who at sundry and in diverse manners spake of old to our Fathers by the Prophets hath in the last daies spoke unto us by his Son Heb. 1. 1 2. These words may testifie not only that but how God hath declared himselfe 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 diverse manners he spake to our Fathers by the Prophets Observe God did not of old before any part of the Bible was written immediately reveale his minde to our Fathers i. the People but by the meanes of his Prophets Gods 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 ought 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 diverse manners also God spake that truth unto the Prophets that they were to declare to the People in diverse manners i. not immediately but by diverse waies and meanes Somtimes by Vrim and Thummim somtimes by a voice somtimes by dreames somtimes by visions c. these are all mediums in and through which God cannot reveale himself immediately These are all carnall waies of Revelation when compared with our late inspirations the spirit of our daies not only speaking into but in them without the help of the shadow of any meanes whatsoever But Hath in these last daies spoken unto us by his Son Whence observe 1. The Prophet of Gods People in the daies of the Gospell is the Son of God 2. The way wherein the son of God giveth us his Fathers minde and Councell is his word voice or speaking to us 3. Untill the very last of daies shall expire we must look for the Minde and Will of God in the word of Christ his Son Hath in these last daies c. 4. That in these very last of daies the Son of God instructeth immediately by speaking unto us by his Word rather then 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 mindes what we shall say when occasion serves c. 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 Fathers Councell As writ his minde is revealed as preached his Word is revealed to the World but the spirit can only take off the vaile from our hearts and make it effectuall 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 mindes 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 speake of himself but whatsoever he shall heare that shall he speake if in point of Grace and Comfort The spirit doth worke 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 immediatly inspire when as he speaketh our praiers 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 our selves 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 praier 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 Praier or as he is a spirit of Praier 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 praier teacheth us to pray either before praier or in our praying 2. The Spirit teacheth us how to pray before we pray by preparing our hearts to praier by meanes and by degrees by bringing unto us the knowledge of our estates wants the mercy and fulnesse of God by the word the Law and Gospel and by its daily increasing this habit of praier by daily acts Quest therefore it is that we never see a perfection of ability in the performance of this Heavenly duty of praier 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

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 errour But accepting this distinction bot● for this and the Verses or Termes viz. of Temple Sun Moon c. We now are discussing We shall indeavour and desire to end the Controversie 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 lesse none at all but not so much form opposed to power not so much formality opposed to Reality and Spirit in Holinesse and Worship The second thing I have promised to speak to Therefore The true meaning of the Text. 2. Could 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 therof The full and genuine meaning of the place being thus viz. The most of this Chapter is a beautifull rare and goodly discription of the glorious Estate of the Church at the conversion of the people of the Jews therefore the Church the Lambs 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 therfore read here of a Temple a place of worship peculiar to the Jews and something even God and the Lamb to beare Analogy thereto And now when it is said that there shall be no Temple in the City it is not meant that the Gospell Churches of the Gentiles shall loose and leave there Gospell Ordidinances but that the Jews must not here expect a Iewish Temple a rituall Jewish worship as if it had plainly been said that the Iews may not be so far deceived as to expect the restitution of their old Legall and rituall worship Let them know that in this City the wonderfull presence of God in Christ in a purer truer worship of him shall fully supply all their heretofore externall Pedagogy that they had by their Law in their Temple then The Vaile of this errour 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 Gospell and the spirituall 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 Vaile shall be taken away and they shall then see with open face as in a Glasse 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 formall 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 cleered brightned and purified in the light of this new Jerusalem holy City For 1. The ministeriall Kingdome of Christ according to his Gospell doth not terminate untill the end shall be 2. Christ must raine in his ministerial ver 25. 26. Kingdome 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 Baptisme reacheth Math. 28. ult alwaies even to the end of the World 3. For the preaching of the word even after this new Ierusalem is come from Heaven there is a tender of the Gospell Rev. 22. 17. and water of life not only the Spirit but the Bride saith come c. 4. And Prayer is exercised after it also for the hastning of the coming of Christ Rev. 22. 12. and 20. to Judgement Amen even so come Lord Iesus Thus it then appeareth that none much lesse not all of the Ordinances of the Gospell of Christ do expire at the coming down of the new Ierusalem from Heaven Much lesse are they to be dissolved or abolished before as the men of this errour would have them But In the Chapters following we shall single out the two maine standing Ordinances in the Church which we finde in these daies too too much neglected sleighted and contemned by many viz. the preaching of the Word and Prayer And indeavour at least if possible to recover their credit and practise again CHAP. XV. Of the Ministry of the Word WE are now discended to the speciall defence of these two speciall 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 inferiour meanes 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 practise 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 ruine 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 beleeve make so much haste and darken the work of Gods own hand by being the meanes of teaching themselvs doth not this their own practice discover to

our Soules c. Though we walk through the valley of the shadow of death let us fear no evill concluding thence with the Psalmist that surely goodnesse and mercy Psal 21 shall follow us all our daies and we shall dwell in the house of the Lord for ever 4. And to conclude what is reckoned by God as a more hainous aggravation of the sin of unbleife or mistrust of providence then this means and help of experience for which to passe by many let us fix our serious eye and thought upon that notable Testimony recorded by David against the People of Israell with whom because they beleeved 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 c. Therfore Psa 78. 21 22. 23. 24. the Lord was wroth and a fire was kindled against Jacob and anger also came up against Israell Which is aptly appliable to us in the daies of the Gospell For if we sleight the Experiences of mercy and deliverance hardning our hearts after Heb. 3. 4. Ca. this sinfull similitude according to the judgment of the Author to the Hebrews we shall also fall after the same example of unbeleife chap. 4. 11. CHAP. XVIII Of the spirit of Christ as the Soules immediate Rest and Evidence WE have at length dispatched this Errour on the absolute consideration of it Wherin as you have if very busy to oppose the spirit to its effects cause word Ministry and witnesse so you have us as carefull 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 triall we might answerably passe a sinall judgment and sentence upon it But as before we have found it erroneous and and guilty in an absolute capacity so the triall of it here is as it is respective unto its speciall end as a Rest and Evidence The end and conclusion of this Way and Errour is that since all the fore-handled The Errour particulers are but false and unwarrantable means and helps c. 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 subjoyned as being neerer to the shadow of scripture and reason and more dearly imbraced commended by my Antagonists then any and all other of the uses of their spirit I shall cheifely and only question here viz. Whether the spirit be alone and immediately the only all-sufficient evidence of it self or Gods favour to us Though the vanity hereof hath been discovered all along while the right way of means hath been cleered and confirmed in every particuler 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 it self 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 ought we can possibly 1. Argument against the spirits immediate witnesse 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 ought we can possibly know may be true or false Therefore the spirit as alone without use of any means c. 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 ought we can possibly know be true or false which is also cleer from scripture and reason according to scripture 1. First These direct and most visible inferences from 1. John 4. 1. c. Might wholy satisfie as 1. There are false as wel 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 beleeve both the false as well as the true spirit 4. The Saints are forbidden to beleeve every spirit 5. The Saints and such as have the spirit of God cannot discern spirit from spirit but by Triall 6. Therefore it is not commended only but commanded as we see even upon such to try the spirits Beloved beleeve 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 evill spirit the great question is how we shall know which is the good and which is the evill that we put not evill for good and good for evill how we should discern which is the comming 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 untill Christ come in c. how then shall we know in the light of Christ this we grant But how doth Christ enlighten immediately without the use of meanes 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 it self discover also every false and erroneous spirit immediately to us as he saith the true rest sheweth us the vanity of every false Pag. 34. lin 18. 3. And then why doth the spirit command us here not to beleeve every spirit much more what need of triall 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 Errour The Text is thus far most cleer to all that the spirit that dictates to or dweleth in us may be true or false for ought we know until we try and examine it by outward