more easy for beleivers then for such as doe not yet beleive 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 onely the motion of that life given For the first the Spirit must enlighten for the last he need onely snuff this Candle of the Lord in Man The worke of assurance is halfe 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 shewed to the Soul in the light of the Spirit Now how fitly doth enlightned 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 Sinne 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 sinnefull Qualities Have I not as much cause to rejoyce at my recovery as to sorrow and greive at my decay or delay in sickness Why should not the Spirit discover our Grace for matter of rejoycing that discovers our sinne 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 repented of that with its watery eyes lookes not at sinne whose tears fall not down on sinne For for what must I greive surely for something and for what must I greive 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 prayse and rejoycing 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 prayse and I prayse and give thankes 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 addresse my selfe unto the Throne of Grace to finde Grace to help in time of need Therefore I may and must rejoyce 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 Prayse 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 Sacramentall why not hereby also our right and benefit in the flesh and blood of Christ reall and consequently in the fovour of Heaven The consequence is clear for we must put on the wedding Garment we must know our selves to be the freinds of the Master of the Feast before we may enter and venter to his Feast Now what is the matter of our Spirituall Joy yea what the Hellen we so much strive for but even this The Knowledge or Evidence of these conditions Viz. our Union with Christ our interest in Heaven c. 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 himselfe and so let him eat c. Wherefore examine That he may eat c. 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 himselfe by exerciseing his reason about his Qualifications Viz. Whether hee can come in Faith Love c. But can this Examination prove a means effectuall for this end Yes verily ordained of God for that very purpose Let a man examine himselfe and by the Holy Ghost supposed effectuall and so let him eate having found himself worthily qualified for it by a sober due and rationall examination of himself so let him eate Then examin your selves in the like manner Whether you be in the Faith or no and if by the Evidence of your own Examination of your selves impartially exercised by your reason enlightned by the Spirit of God you can truely conclude you beleive Fear not but rejoyce in the light of this Evidence with Joy unspeakable and full of Glory in beleiving giving thankes unto the Father that hath made you meete not onely 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 Controversie for the fruit of Righteousnesse is Peace and the effect thereof assurance for ever Isa 32. 17. 18. Cautions about Qualifications But
before we conclude this Chapter we shall subjoyne these necessary cautious as a Qualification to Qualifications First let the Reader take a speciall 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 easie then to Act therefrom so Spirituall 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 passe most easily from that assured knowledge c. to joy unspeakable as the reflection of the Sun doth naturally recoile by or from its direct Act so that as it is necessary that there be some glance from the Exercise of beleiving reason upon Pardon Grace God Heaven c. For every Passion must have its Object for the begetting of Spirituall 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 reall sollid and substantiall Secondly it is not at all required especially from such as are already perswaded to Assurance upon good grounds that every Act of their Spirituall Joy should be the issue of their immediate Conception of Grace as if a Christian might never take Spirituall Comfort to himself but as from the reflexion of reason upon his Graces We many times rejoyce 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 c. and that from Assurance already made and not now questioned the Spirit of God doth assure us by shewing us our own things and thus giving us matter of Joy doth comfort us mediately but he doth also shew 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 Vse that I make thereof so for a Saint upon every occasion of Spirituall rejoycing to go so far about as to the triall of the grounds of Assurance as it would be a sign of over much suspicion and infidelity so a grosse in that an ungratefull 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 helpe of the Spirit of God as our eyes cannot give vs 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. IV. Of the immediate witnesse 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 roote which hath been before delivered in these words Viz. The Spirit of God doth manifest Errour 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 doe 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 followes Viz. Arg. 2 The Spirit is a Sunne Page 60. line 17. Now the Sunne doth manifest it selfe unto the World in its owne Light therefore the Spirit in like manner to our hearts Answ It is said that Christ shall come as a theife c. therefore as a theif comes to do that that is sinnefull must Christ also Such it the absurdity of the precedent Argument for comparisons run not on foure feet 2. But secondly this comparison holds at least thus far First the Sunne doth manifest it selfe in its owne Light so doth the Spirit again the Sunne doth convey his Light whereby we see other Objects and himselfe through a Medium Viz. the Aire so the spirit through our Graces Moreover the Sunne requires an Eye of Sense in us whereby we must see and use his light c. so the Spirit an Eye of Reason Lastly we feel as some will have it the heat and comfort of the Sunne by reflection onely and thus by reflection we grant we have the sweet and comfort of this our Spirituall Sunne 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 Sunne is a necessary but the Spirit is a free Agent the Sunne must shine and shew it selfe but the Spirit blowes where it listeth therefore some have it and some have it not and others have it and know it not while the Sunne must alwayes and alwayes one way discover himselfe the Spirit is not bound by this means nor yet by that much lesse immediatly to shew 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 owne mouth and immediately then to leave his Spouse to construe his love from his tokens onely 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 Meetenesse our Phancy or Faith We
is none of his But this seems to infer another Argument as subordinate to the main Conclusion taken from the spirit not onely as a Cause but as a necessary effect consequent signe adjunct or companion of Christs interest in us or relation to us he that hath not the spirit is none of Christs but he that hath it then is his his Disciple his member his Brother c. Now how shall we know that we have the spirit By sanctification for if the spirit that raised up Jesus from the dead dwell in you he that raised up Jesus from the dead shall also quicken your mortal bodies c. vers 9. 11. And how shall we know that Christ hath relation or interest in us by that inseparable consequent or adjunct of the spirit for if any man have not the spirit of Christ he is none of his Lastly and that that brings the Conclusion Argument together is an Argument drawn from the highest and choisest effect of the Fathers love and our Saviours Office the principal causes of our salvation viz. our sonship vers 14. For as many as are led by the spirit of God are the sons of God Or we may interpose between the terms of this truth Christs interest in us then thus those that are led by the spirit of Christ are his and those that are Christs i. his Members Brethren are by adoption the sons of God and then it is most clear that if sons then heirs co-heirs with Christ vers 17. and are for resolution of the case propounded in a state of life These and such like are the Rules by which a mans spirit according to Gods Word examining his condition doth either acquit or condemn if this speak peace viz. that he is a childe of God and an heir of Heaven this is the testimony and answer of a mans own spirit but to make this our testimony clear and demonstrative sure and infallible the spirit it self beareth witness with our spirit c. not onely together with as two diverse Witnesses of the same truth but with i. nor yet onely with the qualification of our spirit the matter of evidence Water and Blood but lastly and especially with i. with our spirit as subordinate in the work through by so with making use of the testimony of our spirit sealing and clearing our rational evidence with the truth and light of his that we are the children of God Nothing can indeed perswade us of our sonship to God but the Spirit of Adoption yet the spirit perswadeth us as rational Creatures viz. as we have heard by inabling us to reason our relation to God by Christs relation and interest in us and that by the having of his spirit and that by its holy effects of mortification of sin and spiritual life which gives occasion to close as we began that If ye live after the flesh ye shall die but if ye through the spirit do mortifie the deeds of the spirit ye shall live therefore Examine your selves know ye 2 Cor. 13. 5. not even your own selves how that Jesus Christ is in you except ye be Reprobates and the Lord give you the comfort of the witness in your selves with the contest of the spirit to be an infallible assurance of your adoption to God Col. 1. 9. and of the truth of this point and for this cause also godly Reader since the day you heard of me do not I beseech thee cease to pray that with respect both to one and the other I may fight a good fight and finish my course that henceforth I may be comfortably assured with holy Paul that there is laid 2 Tim. 4. 8. up for me a Crown of righteousness which the righteous Judge shall give me at that day c. CHAP. V. Of the knowledge of Christ after the Flesh or in his Mediatorship BEfore we have reconciled the Spirit and its effects our gracious qualities infused by it But this following Chapter will ingage us to atone the same spirit on its Causes behalf the Person of Christ which I may call without offence the cause of the spirit both with regard to its Person and Office First the Person of Christ is the cause of the person of the Spirit by derivation the Spirit being the joynt breath and issue both of the Father and Son Secondly the Person of Christ is the cause of the Office of the Spirit first by merit 1 Pet. 1. 2. Secondly by mission Joh. 14 15 16. cap. Therefore is the holy Ghost in the Gospel so peculiarly stiled the Spirit of Christ Yet this their spirit and the Spirit of God by them so called how ungratefully wicked doth even stab at Christ himself with these two erroneous Points namely 1. That the Person of Christ is but a form type or shadow onely or a bare representation of the Spirit at his coming as the types and shadows of the Law were before of the coming of Christ See false rests in pag. 103 104. 2. That Christ is not to be the object or Medium of Faith i. We are not to believe on Christ as our Mediator and Saviour See the fifteenth false rest The first of these the Seekers own but the last is the very dregs of Socinianisme which affirms that Christ came not among men to procure satisfaction to God but to be an Object of imitation to men No wonder we have had boisterous Times of late while such Devils such Errours as these have been conjuring up Yet how great a wonder it is that such grosness of darkness should call it self light and that to the face of the Sun it self in this our day of Gospel when knowledge abounds amongst us But I shall not so far question my salvation as to receive my Saviour into doubtfull disputings yea doubtless the mention of such Errours as these is sufficient confutation and confusion of them also in all humble ears and godly judgements Yet though there be not the least shadow of Reason that will entertain either the one or the other there is one notable Scripture that seems to some eyes to cast a very favourable glance and countenance to the first of these Errours viz. That the Person of Christ is but a type of the spirit a dispensation Errour and form that is ruined or dissolved by the coming of the spirit The Scripture Scripture countenancing it is the 1 Cor. 5. 16. Yea though we have known Christ after the flesh yet henceforth know we him so no more To make this Scripture pass for them the Abbettors of this Errour have stamped upon it this Interpretation viz. That the knowledge of Christ after the flesh was the dispensation of his Person a fleshly dispensation which Paul had formerly been under but since the dispensation of the spirit the dispensation of Christs Person it chiefly meant the Office of his Preisthood is dissolved is dissolved to Paul though I have known Christ after the flesh and
neither the spirit infuseth nothing into us while we pray that we had not some kinde of knowledg of before as the spirit in begetting a habit of praier 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 c. Gods Fulnesse Goodnesse and promises c. for petition 2. Our mercies priviledges hopes experiences c. 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 powerfull importunity that the spirit as a spirit of Praier doth not any way incourage 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 groanings which must be by us though they cannot be uttered Rom 8. 26. Obj. But holy men of God spake as they were moved by the holy Ghost 2. Pet. 1. 21. Answ Those holy men of God were the men that God made speciall choise 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 spake unto our Fathers in diverse manners How we have already found and cleared that these diverse manners were all of them meanes and such as stood betwixt a mediate Revelation and an immediate inspiration 3. Lastly Let us consider the Phraze a little neerer 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 Schollars 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 spake and wrote as they were moved by the holy Ghost 1. to speake and write Secondly In speaking and writing so that they could not choose but declare and rightly and truely declare the things that they had seen and heard So the blessed Apostles the great and honorable Pen-men of the Gospell had in a more especiall 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 judgments and pass on to CHAP. IX Of the Word as Judge of Spirits THe fellow of what hath been lately handled comming now to triall is That the Word of God or the holy Scriptures Error is not the Judge or Triall of Spirits This is a Papisticall Tenet Toridem verbis Arg. Now the only Argument that I finde 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 vertuall and a reall Judge The Law is the vertuall Judge It with a secret kind of vertue even of and in it self condemning the guilty and accquitting the innocent aforehand as it is the rule and square whereby the reall 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 judgment or condemnation And to apply the word or Scriptures in the present sense is not the reall but the vertuall judge i. the Law the rule and measure whereby we judge of our own or others spirits we our selves or others that cal 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 businesse for we must here be mindefull that the spirit that is now upon the stage is not known but doubted for that which we have the knowledg of what need we put upon tryall Indeed upon assurance of the truth and Divinity of the spirit we speake of the word cannot properly be called the Judge and Triall of it but rather its Proofe and Evidence But as our Spirits are suspitious questionable so only we judge of and try them by Scripture the truth the touch-stone The Law being not made for a righteous man Yet if a righteous man fall under the shadow of Suspition the Law must try and cleere him He is not tried for judgment but satisfaction he is not tried as a good and righreous man but as one that is feared doubted to be an evill doer The Law being made for man and not man for the Law it is inferiour to him yea even his servant in this respect as it serveth to try and judge of suspitious and doubted men No more is the word above but a Servant to the spirit as it is the Judge and Triall of suspitious 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 waies 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 mens opinions and practises do thus consequently and accidentally only judge of the spirit Lastly While we make the word of God the Judge and Triall 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
Law and to the Testimony Now if but part of the Minde of God now revealed to the World was sufficient for Gods People in these former daies is not the whole sense and truth of God both in Law and Gospel sufficient for us when as we have so much of written word let us not be so foolish as to be wise above it our Saviour our King commands the like therefore upon us that live under the Gospell Search the Scriptures Joh. 5. 39. The whole Chapter argueth the wicked infidelity of the Jews against Christ himself who did not only doubt of his spirit but said in plain tearmes he was a blasphemer and in any other place that he was acted assisted by the Joh. 5. 18. Prince of Devils the spirit of Belzebub Yet Christ will have his owne spirit tried even by scripture search the scriptures to the Law and to the Testimony your Law is my Testimony they are they that testifie of me I protest to every one that shall add to the Words of this book I will add all the curses that Rev. 22. are written in it Now if God hath commanded this way he hath surely intended it if it be the way of God surely then it is the way and we may conclude it in divine authority to be truth also viz. That the word of scripture is the judge and triall of spirits 3 From example that way that Christ and his Apostles did try and judge of spirits cleere the truth and discover Errour by must needs be the best and surest way But that way that these walked in Mat. 21. 42. 22. 29. Luke 4. 1. Joh. 7. 42. Acts 17. 2. 18. 28. for this end was the written word which must needs be therefore the best and surest way 4 From Divine Testimony 2 Tim. 3. 16. 17. Framed thus that which is able to make the man of God perfect and throughly furnished c. is a sufficient good Judge and triall of spirits But the Scriptures are able to make the man of God perfect c. therefore the Scriptures are a sufficient good Judge and triall of spirits The major must needs be granted as the minor is unquestionable for it most properly belonging to the man of God or a Minister of Christ to try the spirits whether they be of God it being a necessary qualification in him and an essential part of his ministerial perfection to be able to convince Gainsayers if the Tit. 1. 9. Scriptures be not found sufficient for this it cannot make him perfect and throughly furnisht to every good work But doubtless All Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousness that the man of God may be perfect and throughly furnished unto every good work From divine encouragement that which the holy Ghost hath not onely appointed commanded to be the judge and triall of spirits in general but hath also highly and honorably commended to all future posterity in holy Writ for the judging and trying of himselfe must needs be the Judge and triall of spirits The Assumption is most clearly found Acts 18. 11. where we have it not onely related not barely commended but highly honoured and honorably recorded for an act of a truly and bravely noble spirit that they searched the Scriptures whether those things were so that they would not receive any truth from Paul himself yea the Spirit of God in Paul without searching the Scriptures making the Scriptures the Rule Judge and triall thereof How easily then may we conclude that the Scriptures are the judge and triall of all other spirits unless we will deny divine truth divine commands divine examples divine authority and divine encouragement and invitation But this Branch will appear more worthily cut off if we will but a little Danger of the Error consider what wilde and dangerous fruit it bears For If this be concluded that the holy Scripture is not the judge and triall of spirits we strip our selves of all possible means for this important and most weighty end Once it is our duty to take heed what we hear to try all things yea and expresly to try the spirits John 4. 1. Doth God command his Children to make him Brick without straw It is their duty totry the spirits and have they no way left no means of obedience Dearly beloved beleive not every spirit but try the spirits whether they be of God I desire my candid Reader to bear with a short Digression for the opening of this Text. We finde the holy Ghost hath not onely laid this Command upon us negatively Beleive not every spirit and positively but Try the spirits but hath also pressed this Doctrine with a Reason or Motive seconding that with Directions respectively The Reason why we should try the spirits is immediately subjoyned viz. For many false Prophets are gone out into the world The fals and heretical Prophets go out into the World but the true ones are sent for how shall they preach Rom. 10. except they be sent But this Motive here hath three steps in it whereon we might ascend to obedience There are false Prophets as well as true and therefore try c. There are men abroad that bearing the name of Prophets though false carry Lies in their right hand that carry on Errour very dexteriously and thou maist if thou take not good heed if thou do not try before thou trust thou maist happily shake such a hand therefore Try the spirits There are many false Prophets as they are deceitfull in quality so numerous in quantity he that walketh in a place over-crept with many Snakes Adders c. will he not take heed be very carefull watchfull over every step he treads Now are there not many Wolves in Sheeps cloathing many Snakes and Serpents under the hearbs in Gods Church Garden Take heed therefore Try therefore c. Many false Prophets are gone out into the World the Plot to deceive is not onely laid but executing and that not in private or secret only but publickly openly the Deceivers very cunning or the Times most corrupt Many false Prophets are gone out into the World therefore beleive not every spirit but try the spirits whether they be of God Quest But how shall we try the spirits Answ There are Rules sufficient in the Word of God and amongst the rest Saint John hath left us two or three here as being more seasonable for those Times and happily not unsuitable for ours For Hereby ye shall know the spirit of Error every spirit that denieth that Christ that is come in the flesh is not of God but this the spirit of Antichrist who is already in the World Vers 3. Whosoever heareth not us i. doth not with Faith and Conscience receive the Word whether written or preach't is not of God for hereby know we the spirit of Truth and the spirit of Error Vers 6. He that loveth
all that they themselves are suspitious that either the spirit of God doth not immediately teach and lead us into truth or that what they vent and publish is not the truth But we know that the Judgement of God is according to truth against them which commit such things For thou that Rom. 2. 2. 22 3. preachest a man should not preach dost thou preach thou that abhorrest Idolls dost thou commit sacraledge thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape c. 2. Let us search the Scriptures and in the primitive times we shall finde a semblance at least of this glorious day of the Spirits coming Let us observe what an aspect that casts upon preaching there and we may thence partly judge whether it will be so malevolent or not at its fuller appearance Act. 2. We finde an abundant performance of the promise of the Spirit upon the Apostles assembled together And what did it now silence them all and forbid them to preach any more did this coming of Christ in the spirit disanull and dissolve this ordinance of preaching committed unto them by the Person of Mat. 28. ult Christ No certainly it came not to abolish but to fulfill the same Therefore it falls down upon them in no other figure and shape but of tongues and they were all filled with the holy Ghost and began to speak Act. 2. 3. 4. 11. immediately began to speak the wonderfull things of God as the spirit gave them utterance now let not any think that the spirit of the unchangeable God is fickle as themselves ever to despise that way and ministry that he hath so highly before promoted and honored 3. Paul we know was immediately called to his great Appostleship by the voice of the spirit he was a Minister of the spirit and not of the Letter Let us 2. Cor 3. make Paul Umpire then in the case But we finde Paul preacheth and preacheth this Doctrine that Faith commeth by hearing And how shall we heare without a Rom. 10. Preacher Obj. But doth not the Scripture directly tell us that we shall all be taught of God and we shall not need every one to teach his Neighbour Answ This is the strong hold whereby the teaching of the ordinary Ministery is oppugned Can we but preserve and deliver it from hence it hath undoubtedly both safely and fully escaped the snare of the Enemy Now for this end we shall attempt at least these two things 1. To take of the dint of this Argument that flourisheth it self and threatneth so much in this Scripture And secondly to shew the proper and naturall drift thereof 1. And first This Scripture cannot possibly make void the preaching of the Word if we consider this following gradation 1. That it is a branch of the Covenant of Grace 2. Christ is the Mediatour and Performer of it for us 3. Christ promised the spirit for the same purpose even to lead us into all truth 4. That the same Christ when he ascended Ephes 4. gave Ministers also for this same purpose 5. At the same time when as he ascended to give these gifts he sent his spirit upon the same errand And therefore not likely to beat his fellow Servant to jossle the Minister out of the World 2. Now for the meaning of this place In a word it is either to be taken hyperbolically or comparatively but mediately stil or with Calvin restraining the accent to these later words saying know the Lord the meaning then being no more then this As the effect of the powring forth of the spirit there shal be a general profession of the name of God abroad knowledge covering the earth as water doth the Seas in a generall sense of knowing the Lord. Therefore they shall not need every one to teach his Neighbour saying Know the Lord after this manner saying Know the Lord for all shall know me c. And therefore to conclude the Text fore-mentioned speaks not the ministry null but effectuall God will not take away meanes but make meanes more prosperous by a more especiall presence and help of his spirit God will teach us by his Son Christ will instruct us by his Spirit And the spirit shall lead us into all Universale accommodum truth by the faithfull ministry of the word And observe this Covenant was in force as well then as now Then why Note 1. should it null the preaching of the Word more now than then 2. The Ministry therefore was a Co-worker with God in that age and why not now also Obj. 2 Others say we should approve of preaching better if ministers would deal plainly with us and tell us that what they preach is their own opinion and judgment and preach unto us in their own names But they presume to bring us the word of God and that in the name of God also and this offends and troubles us Answ Alas how apt are men to stumble at a straw yea and to make Christ himself in his own Ordinance a stumbling stone and a Rock of offence to themselves we must look upon the Ministry either as of Christ or not of Christ If we receive it not as the Ministry of Christ that we have partly already and shal more fully presently when we prove the succession thereof make cleer to you if you grant it to be the ministry of Christ then are they not Stewards and what Stewards do is it not in the name of their Master again are they not Embassadors and do not Embassadors declare the word of their Master the word of Reconciliation is committed to them and they treat with man yet in the name and with the Word of God Obj. But then what means this expounding raising Doctrines giving reasons and making uses of the word is all this the word of God Answ There is a book abroad and but lately started that upon this very ground doth tax all the Churches of Christ since the daies of the Apostles with granâ— Apostasy indeavoring withall to destroy the preaching of the word and to bring us upon the other extream from living immediately upon the spirit to a bare reading of the word But let the Reader beware and consider its falacy indeed we grant that preaching expounding c. Is but the secundary not the primary truth and word of God Therefore our Sermons as they are to be deduced from so they are to be reduced to and examined by the rule the word of God Yet the word of God is either that that is expressed or implyed or that that is deducible from the holy Scriptures And that that is naturally drawn therefrom is as truly and properly the truth and minde of God as the Scripture it self Upon the very same tearmes Divines observe that though the Septuagint sometimes differs from the Text both in sense and words yet those very places are quoted by Christ himself for
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
be occasioned by that Godly Jealousy wherewith you are jealous over your flock Ever since I left you I have travelled for you yet not for you but yours or if for you in yours that I might bring forth this word of warning for them Whreunto I have labored till now as the other my manifold occasions left me opportunity and according to his working that worketh in me Sir My Request to you is only this that this poor Issue of my faithfull labours might have the honour and advantage of being delivered by your hand For as that will be an honorable so a certain convey and gain it imbracement with better welcome at least if not effect This done worthy Sir I must take my leave of you and turn to your people And I have but a few things for you deer Christians which if there be any consolation in Christ if any comfort of love if any Pil. 2. 1. fellowship of the spirit if any bowells and mercies receive and fulfill ye my joy therein The great and main word of warning which I think may most seasonably be commended to you I finde in Coll. 2. 18. 19. Take heed of being so vainly puft up in your fleshly minde as not to hold the head from which all the body by joints and bands having nourishment ministred and knit together increaseth with the increase of God Hold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here used comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Robur strength t is not only barely to hold but Firmiter teneo hold fast hold hard with all your might and strength as if Satan and his Instruments were plucking and tugging at you to wrest you away from your head So we finde it construed in Apo. 3. 11. Hold fast what you have hold your hold in Christ Secondly Hold the head hold Christ as a head in subordination and union i. Not as the Pope and too too many among us also that set up themselves Check by Jole with Christ their head yea and exalt themselves above him If the Body be not under and subordinate to the head how can it receive influence from it when the Body suffers not the head to be the head for eminence it rejects the same as a head for influence Secondly Hold Christ as your head i. be united keep neer and close to Christ least his influences should loose their heat or abate of their strength before they reach you Take heed of not holding the head in these respects if we once cut our selves off from Christ we cut our selvs off from al growth Col. 1. 18 19. Eph. 3. 19. and nourishment It pleased the Father that in him alone should all fulnesse dwell and he is the head of the body the Church Do you ever think to be filled with all the fulnesse of God and not through Christ to increase with the increase of God and not by keeping your selves subordinately united to Christ be not deceived Col. 2. 9 10. deer Christians for in him dwelleth all the fulness of the God-head Bodily and ye alone can be compleat in him 2. Take heed of such a corrupt minde as 2 Tim. 3. 18. to be reprobate concerning the Faith or as in the Margin of your Bibles of no Judgment concerning the Faith of no judgment i. indifferently inexpert unsetled ignorant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Experience Hetrodox in judgment concerning the Faith If you take Faith here in a strict and speciall sense as one of those bands betwixt Christ and the Soul the Instrument of its union with its head surely not so light slight or indifferent a thing as that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning it as our redemption Psa 49. 8. 1 Pet 2. 7. 2 Pet. 1. 1. is precious our Christ is precious so is Faith precious also herby we hold the head by holding the head we have nourishment ministred to make us increase with the increasing of God Therefore the Holy Ghost hath so honored Faith by ascribing unto it mighty acheivements we are justified by Ro. 3. 28. faith faith purifies the heart yea by Grace we are saved through faith Secondly Take Ephes 2. 8 Faith in a larger sense for the beleefe or profession of the Gospell and Faith as it beleeves the word receives the truth as taken in the place now quoted surely Faith is no indifferent but a most necessary thing Take heed of holding the beleef of the Scriptures a thing indifferent as Jannes and Jambres withstood Moses so this also resists the truth this is the fruit of the corruption of our Minde cheifly and is of most dangerous consequence If we hold Christ we must hold his Word also we beleeve in Christ alone as in his word we are knit to Christ the head by this Band his Word alone Therefore Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Word the Joh. 1. 1. World hath in it the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be known of God but the word alone 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that that may be knowne of Christ Therefore saith our Saviour Search the Scriptures for they testifie of me yea they are they which testifie of me As if nothing else but the Scriptures did witnesse to Christ But the Scriptures are able to make us wise unto Salvation 2 Tim. 3. 15. through Faith which is in Christ Jesus 3. Despise not prophesyings This is another Thes 5. 20 speciall Band whereby we receive nourishment and growth from Christ by his spirit Therefore it is immediately prefixed quench not the spirit i. by dispising prophesyings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despise comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nihil it is the vanity and folly of our age Pro nihilo Habere to account the Ministry as nothing worth a needless fruitless thing But the able Ministers of the new Testament are the Ministration of the spirit and in Effect the Ministration of Righteousnesse and life Now doth not this exceed in Glory this 2 Cor 3. 6. 6. and 9. and 11 is the Ministry that remaineth and shall remaine for the word of the Ministry the edifying of the Body of Christ untill the top stone of this building is laid without the help of these Builders according to the revealed will we shall never be built up to perfection Therefore they must work in this house till we all come not a few but till we all come in the Unity of the Faith and of the knowledge of the son of God unto a perfect man Ephes 4. 12 13. Therefore let a man so account of us as of the Ministers of Christ and Stewards of the Misteries of God to dispence the misteries and fulnesse of Christ to all his Members But though it be a very small matter to be judged of you or mans judgment 1 Cor. 4. 1 3 5. yet judge nothing of the Ministry much lesse condemn it before the time untill the Lord come and the
whether Christ be in them is by a self-searching examination not by a waiting for the immediate invisible shining of the Spirit for its own discovery and evidence Arg. 3 A reflecting upon and reasoning from Grace for Evidence of our true enjoyment of God is but a judgeing of Gods presence by his working what absurdity or but a knowing of the Cause by the Effect and is this a strange thing I would fain know what hinders but that the Spirit may give us to see himself in his own work when as we behold the Creation and Providence of God this is that that may be known of God So the new Creation and Government within us is that that may be known of the Spirit Arg. 4 Since God is too wise a Work-man to make more work then needs why may not he make use of the Reason of man so easie and open and ready a way in this particular Case of Evidence as well as in those particulars following wherein I shall argue The Holy Ghost doth exercise the reason of man to evidence to him this state of Nature then why may he not by the same faculty Evidence to man his state of Grace These are in themselves proper contraries and both equally Relative unto man the one the depravation the other the recovery and reparation of his Nature yet we finde the first foot-steps of God for the Evidence of sinne in our first Parents trod in such a path God comes towards them to finde out and convince them of their sinne and Rebellion in eating c. How By a reasonable expostulation And hath the Spirit of Christ any other way then this according to the Gospell The Truth is my witnesse the Spirit at his comming this glorious dispensation of the Spirit shall convince the World of sinne John 16. 8. the Spirit may discover sinne long enough and I never see it unlesse it be with the eye of Reason and shew me Grace long enough and I never be comforted unlesse I see it with the same eye He shewes us the things of Christ but must not we see them too John 16. 14. else how shall we glorifie him God may accuse but he cannot convince us of sin without the enlightning of our own Reason and therefore that his ancient People might be convinced of their sinne and that he did not accuse them without a cause Come now let us reason together saith the Lord Isa 1. 18. Therefore to conclude as the Reprobate shall not be cast into Hell untill they be fully convinced of their sin by most cleare and invincible Evidence having all their Objections answered their mouths quite stopped when they have read their Debts in the Book that are in their own judgement sufficient to cast them into the Eternall Dungeon Matth. 25. 45. c. So if any of the Saints want the knowledge of the ground of Assurance while they are in the World they shall it seems with their reason enlightned by Christ at that day know it before they enter into his Kingdome Matth. 25. 37. to 40. The Holy Ghost maketh use of the reason of Man for his Conversion then why not also for his Consolation Is it not the same Object that doth convert Man to and comfort him in God On the one hand Hell and on the other hand Heaven and is it not the same Light that doth discover the same Object though for these divers Ends doth it not then require the same Organ the same Faculty Reason enlightned is the eye whereby we apprehend the terrour of Hell Law Justice c. with the glory of Heaven Grace and Happinesse and are changed in our thoughts and wayes and surely also whereby we apprehend the same Objects and our selves as freed from the one kind and interessed in the other and are ravished with joy unspeakable and glorious God is the Primum movens and he must first move our Primum mobile before the inferiour Orbes will turn towards him the will having its immediate Light and Evidence not from the Spirit of God but the mind the Candle of the Lord if the understanding be darkned it walks in darkness and seeth no light the heart is blinded but if this Candle be inlightned by the Spirit of God it is subservient not onely to the will but consequently to the whole Man in its turning from Sin and Nature to God and Grace Now the same light that doth convert the minde by Reflection doth comfort and refresh the heart The Holy Ghost doth work by our reason in the Creation of Faith then why not also for Hope and Assurance God hath provided a Saviour for Sinners the way of their Salvatian by him is beleiving in him Now that God might work up the Souls of sinners to beleive and be saved he hath ordained a Ministery hath put into its hand a word of Reconciliation to shew them the necessity and worth of a Saviour by convincing them of Sin and Righteousnesse offering them a Saviour and Life and Heaven with him will they but beleive beseeching in Christs stead that through him they would be reconciled to God and saved and all this is that he might not force but win Men to the Faith that Faith might come by Reason and in the day of Gods Power his Psal 110. People might be a willing People as we will not beleive so we cannot be assured but by Reason they are both Acts of the same Faith And now what should priviledge the reflex Act of Faith more then its direct from being beholding to Reason I know not The Scriptures say He that believeth shall be saved my reason being inlightned inabled to see the truth and stableness of the Proposition is effectually perswaded to close with this offer and to beleive But now I beleive cannot the same faculty of reason inlightned and assisted by the same Spirit reflect Consolation herefrom He that beleives shall be saved but I believe therefore I am sure I shall be saved this is the Joy of my Salvation What hinders but that the same reason that upon the perswasion of the truth of the Gospell caused me to beleive may upon the assurance of the truth of my Faith together with the veiw of the Glory of Salvation cause me to rejoyce because I did not doubt But he that beleiveth shall be saved therefore I beleived so for that I am assured I beleive I am assured of salvation and therefore am at rest What more neede of the immediate shining of the Spirit in us for Faith of Evidence then for Faith of Adherence as I reason about misery for the work of the first so I reason about happiness for the Act of the second that is the greatest difference Yea insomuch as we having assurance in Adam and not Faith Faith is the more difficult work Secondly insomuch as it being more difficult to attain to any habit then to Act from that habite when attained to act Faith of Evidence is far
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 effectuall 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 effectuall 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 councell Eph. 1. 11. of his own will Yea certaine it is this way of a promise is a means of a morall and eternall 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 beleeve the Gospell and rejoyce therein God hath made us pertakers of a better covenant and must we not take comfort therefrom because it is established upon better promises Heb. 8. 6. Gospell Christians are the Heires of the promises they inherit the promises and shall not the Heire rejoyce and be glad with his rich Inheritance sit under his Vine and his Fig-tree singing Praises Yea the spirit our comforter himself is Eph. 1. 13 the spirit of promise Ephes 1. 13. Wherein after ye beleeved ye were sealed with the spirit of promise we are invited perswaded to beleeve by a promise as so in the form thereof when we believe we are Heires of the promise that is of the mattter thereof then we not able to apply our Priviledges in promise of our selves for our comfort we are sealed with the spirit of promise that seeing our riches by our right to the promise we might rejoyce with joy unspeakable and glorious in beleeving 4. And lastly Why may not the promises be the ordained means of comfort as well as the meanes of Faith and Holinesse 1. Promises in their tender and offer are the only ordinary Gospell way and meanes of incouraging and gaining sinners to beleeve The Law in a sense may be said to lead or rather to drive a Soul to Christ but the Gospell only i the tender of Christ in a promise doth prevaile upon the Soule to lay hold on him The tenour of the Gospell being in a word but this he that beleeveth shall be saved The promise of salvation herein upon this condition of faith set home upon the Soule by the spirit of Christ doth but reasonably perswaded it to beleeve for Salvation And why not likewise to rejoyce in the evidence of faith applying the promise yea a Soule groaning under the weight and burden of sin must needs have some refreshment from the very apprehension much more application of the kindenesse 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 incourageth to come for it But furthermore is not a promise more naturall and proper to comfort being applied then to perswade to beleeve 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 incouragement for application of the promise for comfort When I do beleeve before then by a generall proposition to venter my selfe for Faith Yet as we have found a tender of promise by the blessing of haven is the only effectuall means of Faith Secondly of holinesse Seeing we have 2 Cor. 7. 1 those promises let us cleanse our selves now is there not Wine to comfort as well as water to cleanse in the Fountaine of the Promises To us are given exceeding great and precious promises that by these we might be 2 Pet. 1. 5. made Pertakers of the divine nature And are the promises given for this end only and not much rather that by them we might be pertakers of Divine comfort strong consolation I might but I forbeare to digresse to shew how these promises serve to sanctifie and cleanse us yet thus much will cleare and strengthen the argument Promises are meanes 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 incourage inable us still to hugg and kisse them to stroke 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 trialls And shrew be to all such as offer them despite or injuriously indeavour 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 Gospell 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 Gospell 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 errour indeavoreth to Errour subvert the way of Church-fellowship condemning this as the very worst and most false of all the rest Now Reason This is abundantly reprooved by the marvellous experience of the fained disturber of the false rests for he was In the ninth false rest never under more grosse darknesse more Laodicean lukewarmnesse he was never more spiritually proud more carnall more censorious c. 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 doe 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 Childe Jesus innocency it self disgraced and spit upon scourg'd and crucified and the Servant is not greater then his Master nor the things ordained then the Ordainer himselfe Moreover we might bring many thousand experiences
part and this his knowledge here is by reflection in a glasse darkly though he promiseth to himself to see more immediately face to face hereafter Therefore I conclude Si aliquis videns Deum intellexit quod vidit non ipsum vidit sed aliquid corumquae sunt eius Dioni in Episto 1. Adcapiam Monacham and end this Argument with that saying of Dionis If any man whoever have a sight of God and understandeth what he seeth let him know that he seeth not God himselfe but only some effect or symptome of him We might further proceed were it not too injurious to our designe of hast to discover the vanity of this delusion to wit that we may discern the truth or falshood of spirits immediately without regard to their Effects in the light of these and such like Maximes Arg. 2 for the negative Nothing can act beyond its one kind and nature Now it is infinitely beyond the nature of our reason the bounds of Nihil agit extra genus suum our intellect to discern of spirits and not by their Effects To know whether or no they be true or fals immediately i without the use of means about the Effects or signes thereof The Office and naturall work of reason as over and again we have shewed is to judg of spirits by their works and symptomes and no otherwise for men do not gather grapes of thornes or figs of thistles Secondly Phylosophers affirm that Deus ipse non potest supplere vicim causae formalis even God himselfe cannot supply the place of a formall cause i cannot make on the one side spirits to be Bodies and things intelligible to become visible nor on the other side make us to see without eyes to understand without understanding or to know but by our reason All which God must do before we can be able and yet be men to discern of spirits immediately or to know whether they be true or false good or bad without respect had unto their signes or effects But many men are deceived with their Eccle ca. 3. 24 25. own vain opinion and an evill suspition viz. Of Qualifications hath overthrown their judgments yet without eyes thou shalt want light profess not the knowledge therefore that thou hast not Obj. 3 But men of much wisdome and piety great Divines affirm that the spirit Dr. Sibs doth sometimes immediately comfort us then surely the knowledge of the truth of the spirit may be immediate also which is the ground of comfort Answ I answer and grant that some learned and pious Divines have said it yet questionless not intending in the least to lay a foundation thereby for such a rejection of Marks and the means of triall as we have in dispute and therefore they immediately Dr. Sibbs in sealing of the spirit subjoyning this question but how shall we know the perswasion of the spirit of God from a delusion they set down such rules of discerning as may help us to know the spirit of truth and the spirit of Errour intimating to us that upon the least suspition or occasions of suspition of spirits we should have ready and speedy recourse to the Tryall thereof thereby But secondly there is to be observed a considerable difference betwixt the comforts the spirit giveth us and the assurance we give or gain to our selves of the truth of the spirit is the spirits ability the measure of ours yea is it not far more difficult to work assurance out of doubting then comfort from assurance Moreover doth it follow that because the spirit can and sometimes doth comfort us immediately that therefore we must not use means for assurance for no man may imagine that we can as easily work upon the spirit for assurance as the spirit upon us for comfort 3. Yet farther for my part though I reverence the judgment of those Godly I must conclude with Scotus in another case Me magis propter autoritatatesquam propter rationes putare posse men yet I cannot well see how the spirit doth comfort us immediately either the comforts of the spirit are most sollid and consequently most rationall if rationall not immediate because then they are convaid into the heart upon reasonable grounds Now the spirit cannot supply the stead of our reason and therefore doth not give in comfort immediately The spirit cannot inlighten our hearts but by our reason though he be a light he can not be an eye or faculty to us And therefore cannot immediately comfort us If we take suggestions upon trust how shall our reason be sanctified and if our reason be not our conscience can never be satisfied and then how weak how superficiall our comfort and how unworthy to be owned by the spirit of God our comforter or to be called that Peace of God which keeps Phil. 4 our hearts and minds in Christ Jesus 4. We are apt to imagine and mistake a flash of our own spirits which may be occasioned by many unknown secret ways to be the unspeakable ravishing comforts of the spirit of God sensitive joy to be spirituall comfort but the difference is as wide as Heaven and Hell And we may be assured fully that what revishments of spirit we know no account of as they are not reasonable so not spirituall the comforts of the spirit whose office it is as comforter to shew us the things of Christ and to give us to know the things that are freely given us of God being ever built upon grounds most rationall and such as are known to us Obj. But I have heard men of parts and piety both to set forth this mediate comforting of the spirit by the comfort we have from the presence of a 20. Sibs Freind Answ To which I answer that if in this act of our comfort the spirit be taken materially and not Essentially I undestand it well as the Apostle affirms hereby we know Joh. 3. ult that he abideth in us by the spirit that he hath given us But secondly Let us consider how the presence of our Freind doth comfort us Either because he is present or because he is our Freind both how do we know he is present but by the means of seeing him and how do we know that he is our freind but because of our experience in the Effects of his freindship and comforts immediate after this manner we grant are attainable by the presence of our freind the spirit viz. By assurance of its freindship by true experience of as also of its presence by due reasoning about the Effects thereof 3. But now unless thou try for ought either I or thy self can know thy spirit may be false as well as true thy joy counterfeit as well as reall Thy spirit may be of the Devill and thy comfort no other then a flash of Hel Yea thou maist be acted by no other then thine own deceitfull and melencholly spirit and thy joy be but sparks of